Statements in Meeting with Scholars and Clergy of North Khorasan Province

In the Name of God, the Most Gracious, the Most Merciful

Thanks be to God, the Lord of the worlds, and peace and blessings be upon our master and prophet, Abu al-Qasim Muhammad, and upon his pure and chosen progeny, especially the Awaited One among the people of the earth.

One of the sweetest and most pleasant sessions during my travels is the meeting with clergy, scholars, and young students. The reasons for this feeling are clear to me, and they are not few. If someone understands the philosophy of spirituality, and if someone interacts with these young students in the seminaries, they can easily discern why someone like me, at the age of seventy, draws spirit and feels vitality from the young clerics who are just beginning their journey. Fortunately, in the post-revolution period, the students include sisters as well. Female students, male students, students of religious sciences, and clerics are preparing themselves for presence in the sensitive fronts of the religion. This is spirituality.

Well, tonight we will share some remarks with you as far as our condition and ability allow; with great hope that, God willing, these words will have an impact on your pure and radiant hearts and that the transformation and movement that this path requires will be realized through your efforts, your desires, and the will of the esteemed authorities of the seminaries.

First, let me say that this region of Bojnord, which is today called "North Khorasan," from Faruj to near the border of Golestan and the Golestan forest - east and west, north and south are also clear - is a region rich in potential. We do not want to exaggerate regarding the number of scholars who have emerged from this region and compare them with some cities that had many scholars; however, we want to say that the scholars we have recognized from this region are many of them among the distinguished talents.

Now, one person whom I personally visited and attended his class is the late Mr. Amirza Hassan Bojnordi. When he came to Iran from Najaf for pilgrimage to Mashhad and Qom in 1961 or 1962, Imam Khomeini (may his soul be sanctified) insisted that he must stay in Qom. His scholarly personality was such that Imam Khomeini, with his strict spirit regarding science and the combination of science with spirituality and ethics, insisted that this man must stay in Qom. He accepted, and a class was arranged, but unfortunately, on the day he was supposed to come to the Fayzieh School to teach, he suffered a stroke and fell ill; thus, he had to return to Najaf. Of course, I also attended a few of his classes in Najaf. The late Mr. Amirza Hassan Bojnordi taught in the Tousi Mosque, and a number of distinguished scholars attended his class. He was a gathering of talent, enthusiasm, and memory. We saw this distinction in him. He is one of those who emerged from this region.

His friend and classmate was the late Mr. Haj Mirza Ahmad Bojnordi Mortazavi. These two - who apparently were also from Khorasan - came to Mashhad at the beginning of their studies from Bojnord and attended the classes of the late Aghazadeh and the late Haj Agha Hossein Qomi. My father was among the scholars of Mashhad at that time; he knew them, was connected with them, and praised them greatly. Then they went to Najaf. After that, my late father also visited Najaf and was connected with them there. Mr. Haj Mirza Ahmad returned to Bojnord after a few years. He was a powerful and influential cleric in this region. Although at that time the government was hostile to the clergy, and if a cleric was influential, they would try in every way to undermine his influence - either to bring him along with them or to cut off his influence - they could not do this with the late Haj Mirza Ahmad. He was a cleric here, a very respected man; when he came to Mashhad - at that time I was a student in Mashhad - the scholars of Mashhad honored him, visited him, and respected him.

Before these, there was the late Sheikh Mohammad Taqi Bojnordi. He was a respected and well-known imam of the Goharshad Mosque in Mashhad, known for his worship, piety, and knowledge - all together. Of course, his time was about a century before ours, and he passed away around a hundred years ago; however, from that time until just a few years ago, Sheikh Mohammad Taqi's house in the upper street of Mashhad, in the alley named after him - the Sheikh Alley - was a gathering place for the people. The most important mourning assembly of the Ashura decade was held at this house, where people would bring many donations. His son, the late Sheikh Mortaza, continued his path among the scholars of Mashhad. Then his son, the late Sheikh Reza, whom we had visited. The late Mr. Haj Mirza Hassan Ali Morvarid was the son-in-law of Mr. Sheikh Reza. You see, these are the distinguished figures of this region. Yes, they are not numerous in quantity, but they are elite, distinguished.

We saw this talent during our own time as students. I told my friends; we attended the classes of the late Sheikh Hashim Qazwini in Kifayah and Makarim, where there was a student whose talent surpassed all the students in that class, which had nearly two hundred participants, and at that time, that was a significant number - now these numbers are not much due to the expansion of the seminaries; but at that time, two hundred students attending one class was important - he would raise objections in the Kifayah class and engage Haj Sheikh in discussion. He was from this region - apparently from the Ashkhaneh area - his name was Sheikh Hossein Kurd; he was among the Kurds of this region. Unfortunately, during that period, these talents were neither recognized nor, when recognized, utilized. No one would ask where such and such talent went, what happened to them, how far they studied, or how much they could contribute to the advancement of knowledge. That was how it was; today it should not be like that, and it is not.

Among these martyrs of the clergy, I was closely acquainted with two individuals. Of course, they were young students who went to war, fought, and were martyred. I saw their names, but I did not have the opportunity to get to know them closely; however, I was closely acquainted with two: the late Sheikh Qasim Sadeqi Ghermehi - who was from Ghermeh - and the late Teybi. The late Haj Sheikh Qasim Sadeqi debated with me for several years; we would discuss the Sharh Lam'ah and Makarim together. He was a sign of talent. If he had continued his studies, he would certainly have become a distinguished scholar; however, at that time, it was not common to ask a student: who are you? What do you want to do? To guide them, to support them, to provide them with educational assistance; such things did not exist back then. He also went on to engage in other work. Of course, during the revolution, both he and the late Teybi became representatives in the parliament and were martyred among the seventy-two martyrs of the Islamic Republic Party.

You see, this is a center of talent. From Bojnord itself to the surrounding areas - Esfarayen, Shirvan, Faruj - and then to other counties here; whether in the area where our Sunni brothers are or in the part that is Shia.

Our Sunni brothers also have rights. This Sunni Turkmen clergy - I mentioned this in the morning - played a role in quelling a fitna that the communists wanted to instigate in this region in the name of the Turkmen. I knew scholars who were motivated, thoughtful, and proactive; they played a role.

This is a place where a complete seminary, with high-level courses and good quality, can be established. Professors must come. It is not logical for a student to have to migrate during the early years of study to go to larger seminaries and then never return; this cannot happen. In these surrounding counties of Greater Khorasan, we had great scholars. I have visited many of these cities; first-class jurists resided there. In Birjand, there were two jurists who, if they had been in Najaf, would likely have become among the sources of emulation: the late Tahami and the late Sheikh Mohammad Hossein Ayati. They remained in Birjand and became part of the people of Birjand. In Quchan, someone like the late Agha Najafi Quchani came and settled, who was one of the distinguished students of the late Akhund Khorasani. In Bojnord - as we mentioned - there was the late Haj Mirza Ahmad Mortazavi, and in other counties, there were also great scholars and distinguished clerics.

Some say, well, at that time, communication between large cities and small towns was not easy; scholars had to stay there. This argument leads to the opposite conclusion. Today, when communication is easy, you take a computer, sit at the computer, and directly benefit from the best lessons of large seminaries. So today, they should not go to large seminaries, not back then. If you have a scholarly question, you get in a car, reach Mashhad in two or three hours, go to a religious scholar, resolve the question, and return. Today, with the emergence of abundant facilities, the seminaries of the counties must flourish; they must develop both quantitatively and qualitatively.

This migration plan that I proposed several years ago will lead to the active expansion of the clergy throughout the country. They must migrate from the large seminaries and come to stay in the counties; whether they are from there or not. Sometimes individuals are not from there. The late Mohaghegh Sabzevari - the author of Zakhireh and Kifayah and the great Sheikh al-Islam of Isfahan during the Safavid era - came from Isfahan to Mashhad and settled. At that time, Isfahan was the largest city in Iran, and Mashhad was a small city like a large village. The Baqiriyah School in Mashhad - which the old students of Mashhad have seen and is now destroyed - is a school that he repaired. They would come, stay, even if it was not their own city. The late Mirza Mahdi Shahid, originally from Isfahan, who was one of the four distinguished students of the late Wahid Behbahani - whose four students are named "Mahdi" and are called "Mahadi Arba'ah" - came to Mashhad, stayed here, and was martyred. Over the years, many great scholars have been present among his descendants. What is the problem if they are not from there, but come? Especially if they are from there. If they are from there, they must come.

The scholars of Bojnord in Mashhad and Qom should sit among themselves, select ten, and send them here, and the seminary must provide the facilities; they should come here and teach the lessons. Now they say that teaching is done up to the tenth level. They should teach higher, teach advanced classes. Yes, a student who has studied advanced classes here and has become nearly qualified for ijtihad, it is not a problem and is good for them to go for two, three, or five years to another seminary - for example, the seminary in Qom or Mashhad - and then return here. When a knowledgeable and deeply educated cleric is in such a city - in this era of thought and culture and the expansion of new ideas throughout the Islamic world - do you know what happens?

Today, this city or this province has nearly forty thousand students. Among these forty thousand students, how many are connected with you clerics? How many do you sit and talk with? Some of you may be invited to some of their gatherings and go; fifty, a hundred may be there, and you speak to them. The issue is not that. You must speak face to face, build the other side; this requires time, effort, sufficient knowledge, consideration of the intellectual and cultural needs, and love; this work must happen.

Well, you are, thanks be to God, a large population - both women and men - here one can observe. You must study, study well, become scholars, become knowledgeable, become strong, and gain the ability to analyze new thoughts. You should also have side studies. Some of the lessons that have become common in seminaries, in Qom or Tehran, can be used as side studies; such as Persian literature, ethics, and some other lessons - of course, Arabic literature is necessary; that is among our tools - it is not necessary for these to be included in the curriculum. Of course, I do not interfere; I express my opinion; planners should sit and think about it.

A student must not let go of their books; they must read, read all kinds, during their youth. This valuable reservoir of memory, which has infinite capacity, should be filled as much as possible during youth. Whatever we accumulated in youth is present today; whatever we acquire in old age - which I still study more than the youth despite all my troubles - does not have permanence. Now you are young. This precious source of valuable information, of useful knowledge that you need for propagation, should be accumulated as much as possible; you will use it.

What I need to emphasize - which is more important than all these matters - is the relationship of the seminaries with the revolution and the Islamic system. No one in the world of spirituality, if they consider fairness and reason as a measure, can separate themselves from the Islamic system. The Islamic system has provided a great opportunity for the callers to God and the propagators of Islam. When has such a thing been available to you? Today, a knowledgeable student sits on television, speaks for half an hour, and ten million, twenty million listeners eagerly listen to him. When has such a thing existed for me and you throughout the history of spirituality, from the beginning of Islam until now? When did these large gatherings exist? When did these Friday prayers exist? When did so many eager and thirsty young people for knowledge exist? Today, these students and non-students you see - now I am talking about the students - almost all of them are eager to recognize and understand Islamic concepts and knowledge. You and I must prepare the ground to be able to respond to them. When has this opportunity existed for spirituality until today? In addition, the facilitating tools, such as computers and internet communications and cyberspace, are now at your disposal. If you can learn these, you can convey a correct word of yours to thousands of listeners whom you do not know; this is an extraordinary opportunity; do not let this opportunity be wasted. If it is wasted, God Almighty will question me and you on the Day of Judgment: with the opportunity of all these young people, all this insight, all this desire and eagerness to know, what use did you make for the propagation of Islamic knowledge? The Islamic system has provided such a service to us clerics and scholars. Can we separate ourselves from it?

The fact that a cleric in a corner pulls his cloak over his shoulder and says, I have nothing to do with the affairs of the country, I have nothing to do with the system, is not a pride; it is a disgrace. A cleric must wholeheartedly welcome such a system whose banner is Islam, whose law is Islamic jurisprudence. The current sources of emulation have repeatedly told me that we consider weakening this system in any form to be absolutely forbidden. Many of them kindly send me messages or say that we constantly pray for you. This shows appreciation for the Islamic system. Now, if a cleric in a corner separates himself from the system; the excuse is that we have some criticism. Very well, have a hundred criticisms; two hundred of them apply to us clerics. Is it not true that criticism applies to us? The existence of criticism and flaws in a collection does not mean that one should not see and consider all the merits and strengths in that collection. The same goes for spirituality; there are flaws galore. I am a cleric, I have been a student since before puberty until now; come here, I will write a list of flaws for you. There are a hundred flaws in us; but do these hundred flaws cause us to turn away from spirituality? Absolutely not. In the face of these hundred flaws, there are a thousand virtues.

In the consideration of the interests and objectives, one can find the straight path.

The seminaries must consider themselves as soldiers of the system, work for the system, care for the strengthening of the system; and this is exactly the opposite of what the intelligence services of England, America, Israel, and others pursue. They try to find a way. A cleric in a corner says something that apparently contradicts the general will and understanding of the system, they magnify it; they create a big image of that person, even if he is small, to highlight the distance between the system and spirituality; to convey that such a distance exists. Therefore, the seminaries cannot be secular. The idea that we do not deal with the issues of the system, we do not deal with the issues of governance, is secularism.

What I mean is not that everyone must come from day one to work in the system; no, they must study. I myself was involved in the struggles during the revolutionary period. In Mashhad, I taught Makarim and Kifayah. Many of our students were involved in the struggles. As they became engrossed in revolutionary activities, it seemed to them that what is the benefit of these discussions of Makarim and the arguments of Kifayah. I repeatedly told them: dear ones! It is like a flatbread without filling; you must find the filling. If you find the filling, then you can perform a great movement in a position like that of the great Imam.

The system is connected and intertwined with spirituality. If there were no spirituality, know that this system would not have been formed; this revolution would not have succeeded. I have been in intellectual circles before the revolution, had close relations with political groups, knew all of them, and had debates with many of them. I say this based on belief and reasoning: if there were no community of spirituality, this revolution would not have succeeded; it would not have succeeded for another hundred years. Our political intellectuals, some of whom were good people, were also well-meaning - not all were misguided and deviant people - did not have the capability, did not have acceptance, did not have influence among the people, could not govern the hearts of the people. The one who could, firstly in terms of level, encompass the entire country, and secondly in terms of depth and influence, penetrate to the depths of hearts, was spirituality; which was everywhere.

I once read the noble verse of Surah An-Nahl: "I seek refuge with God from the accursed Satan. And your Lord inspired the bee, saying, 'Take for yourself houses in the mountains and in the trees and in that which they construct. Then eat from all the fruits and follow the paths of your Lord, made easy.' From their bellies comes a drink of varying color, in which is healing for people." I said, yes, these young clerics are like honeybees that went to the flowers of knowledge that sprouted from the words of the Imam, sat down, were nourished, and then set out across the country, giving honey to the people, stinging the enemies; both honey and sting; both together. No group, no party, no other organization could do this. And if this had not happened, this social revolution would not have occurred; a revolution where the same slogan that is raised in Tehran on Ashura is also shouted by the people in a remote village of a province, the same slogan, the same words, the same demands. This is what constitutes a social revolution; the result of which is the downfall of such a government and the establishment of such a system. The resilience and stability of this system is such that, with God's grace, it will endure for centuries.

The intellectual foundations were also prepared by the clergy themselves. Figures like Martyr Motahhari, Allameh Tabatabai, and other greats prepared strong intellectual foundations; these intellectual infrastructures based on which one can sit, think, nurture, expand, derive branches, and respond to the intellectual needs of today's youth. In our country, the decisive words that could unravel Marxist thoughts like cotton and disperse them were the statements of the late Motahhari - who was a student of Allameh Tabatabai - and some other students of the late Allameh Tabatabai. This system has emerged in such a context.

Therefore, the duty is heavy, and the work is much. Your duty is very great. Spiritually, you must build yourselves; both morally, in terms of refinement, in terms of faith, and in terms of adherence and commitment to obligations and supererogatory prayers and recitation of the Quran. This dear student of ours recited the Quran beautifully, and what verses: "Indeed, you have in the Messenger of God an excellent example for whoever hopes in God and the Last Day and remembers God much." If we are "hoping in God and the Last Day," the example is the Prophet. Not that we should act like him - which is impossible - we must continue his path. Then in the next verse, the condition of the believers in relation to this Prophet becomes clear: "And when the believers saw the confederates, they said, 'This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth.'" In the Battle of the Confederates, they were attacked from all sides. In the Battle of Badr, there was one group; in the Battle of Uhud, there was another group; in other battles, there were small tribes; but in the Battle of the Confederates, all the tribes of the polytheists of Mecca and others united; they gathered ten thousand fighting forces; the Jews who were neighbors of the Prophet and had been granted security by the Prophet also betrayed; they cooperated with them. If we want to compare this with today, it means that America opposed them, England opposed them, the Zionist regime opposed them, and the oil-rich reactionary regime opposed them. They spent their money, gathered their forces, and created a battle of confederates; a battle of confederates that greatly frightened hearts. At the beginning of this Surah, it says: "And when a group of them said, 'O people of Yathrib, you have no position, so return.'" They frightened the people. Now it is the same. Now, some people frighten the people: O, be afraid. Is opposing America a joke? They will destroy you! Their military war, their sanctions, their propaganda and political activities. At the end of this Surah, it again says: "If the hypocrites and those in whose hearts is disease and the alarmists in the city do not cease, We will surely incite you against them." The alarmists are these people. In such conditions, the state of the believer is: "This is what Allah and His Messenger had promised us"; we do not marvel; God and His Messenger had told us that if you adhere to monotheism, if you adhere to faith in God and His Messenger, you will have enemies; the enemies will come after you. Yes, they had told us, and now it has come true; we saw, yes, they came. "And Allah and His Messenger spoke the truth, and it increased them only in faith and submission." The hypocrite, the weak in faith, those in whose hearts is disease - who are of various groups - when they see the enemy, their bodies tremble like a reed; they begin to admonish and harass the believers who are striving in the way of God: why are you doing this? Why do you not yield? Why do you not conduct your politics this way? They do what the enemy wants. But on the other hand, the sincere believers say: we do not marvel; well, they must be hostile; "This is what Allah and His Messenger had promised us."

In another place, it is said: "And the Jews and the Christians will never be pleased with you until you follow their religion." As long as you do not put their noose around your neck, do not follow them, this is the same dish and the same bowl. Strengthen yourself so that their noose does not affect you; with one shake, it breaks. Strengthen yourself. Why do you weaken yourself to submit to them, to become humble, to fall to the ground? "And it increased them only in faith and submission." Be like this, my dear ones, my children, young clerics! Study with sincere intention, with the aim that in this vast field, where you will be among the forefront, you will be among the distinguished in the forefront.

I recommend that you do not forget the cultural and artistic centers of the mosques; of course, in cooperation with the Basij. It is bad that there is a conflict between the mosque cleric and the mosque Basij. No, with the cooperation of the Basij, make these cultural and artistic centers of the mosques effective, work for them. Sit down, think, study, and prepare a discourse that is suitable for the needs of the young person who attends there. Study. There are books that can be used from these books. There are books; go ask, research from those who are knowledgeable. Equip yourselves, arm yourselves with the weapon of knowledge and reasoning, then go to these cultural and artistic centers and be welcoming to the youth. Be welcoming with a pleasant demeanor; with kindness, with tolerance. It was said: "And the tradition of His Prophet," which apparently refers to "dealing kindly with people"; be kind. It may have an unpleasant appearance; let it be. Some of those who were in today's reception and you - both Mr. Mohammadi, the guest, and the other gentlemen - were women who are commonly referred to as "badly veiled women"; tears are streaming from their eyes. Now what should we do? Reject them? Is it expedient? Is it right? No, the heart belongs to this front; the soul is devoted to these goals and ideals. They have a flaw. Do I not have flaws? Their flaw is apparent; the flaws of this humble person are hidden; they are not seen. "The Sheikh said, whatever you say, I am; are you as you appear?" We also have a flaw; they also have a flaw. Approach with this perspective and spirit. Of course, one must also enjoin good and forbid evil; enjoining good should be done with a pleasant tongue, not by creating hatred. Therefore, establish a connection with the student community.

Mr. Farjam made a good remark regarding the clerical attire. Those whose studies have progressed a bit should wear clerical clothing; but they should know that wearing the clerical attire is a heavy burden. This turban that you place on your head is very heavy. As soon as they see you have a turban, a flood of questions and objections comes in. If what you do not know, you say, I do not know, then you go investigate and learn, and perhaps you come back and tell them, this is good; but if you answer incorrectly what you do not know, or if you become angry because they asked you this, this is not good. If a person is going to be like this, it is better not to be.

Respect the leadership of prayers in mosques, consider it important. Those who are qualified, leading prayers in mosques is very important. In every prayer time, or at least in every day, during one prayer, speak with the people and clarify thoughts. Illuminate hearts with the mention of the truths of religion and the virtues of the Imams (peace be upon them); hearts will be illuminated.

Well, our discussion has become somewhat lengthy. May God, God willing, preserve the blessings of Mr. Mohammadi for this region. In the meetings we occasionally had with him, he repeatedly mentioned coming to Bojnord, and we said, yes, "The affairs are contingent upon their times"; well, now the time has come. He has remained in Bojnord, has done a very good job; he is a blessing for this city. He has responsibilities; the esteemed Friday prayer leader, thank God, one feels he is both eloquent and thoughtful, and capable of work, God willing, will perform the duties of Friday prayer leadership in the best way. This is one of those cases that I hope: we do not lose anything, and we also gain something. Bojnord, thank God, did not lose Mr. Mohammadi, and the blessings of his presence, his reference, are like before; we also gained something, which is the esteemed Friday prayer leader.

O God! Whatever we do, whatever we say, whatever we intend, make it for You and in Your way; accept it from us with Your grace and favor. O Lord! Make the heart of the holy Imam of the Age pleased with us; include us in the prayers of that great one. O Lord! Make this present gathering and all the other scholars and clerics who are working in this great region true soldiers of Islam and the Quran. This friendship and bond that exists today between Shia and Sunni brothers in this region, increase it day by day; guide them all to the path of goodness, righteousness, and guidance for the community.

Peace be upon you and God's mercy and blessings.