Statements at the First Strategic Thoughts Meeting

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

Thanks be to God, tonight we had a very good session, and I truly benefited; both from the discussions that were presented and, more importantly, from observing the capacity that exists among the intellectuals and thinkers of the country to address issues and to extend and continue the components of a complex and intricate matter; this is what I observed tonight overall. I thank you very much; both to you esteemed attendees who made the effort to come and spent a long time in this session, and also to those who organized this session, Mr. Vaez-Zadeh and other colleagues who worked hard to arrange and prepare this meeting. Since time has passed, I will not prolong my remarks; I will speak briefly. God willing, there will be time for more detailed discussions.

This is the first meeting of its kind in the Islamic Republic. We have had many meetings; whether those meetings that I myself have had with various groups, or what I know has taken place. Therefore, we have not had this type of meeting until now. Our purpose in forming this meeting - or to put it more accurately: the series of meetings that, God willing, we will have in the future - is primarily to engage the thinkers of the country with the major issues of the country. The country has fundamental issues. There are great tasks that need to be accomplished. There are many capabilities and capacities that can be utilized in service of this great movement. This purpose will not be realized unless the elites, the wise, and the thinkers engage themselves with these major issues. This must happen, and God willing, it will happen. The issue of formulating an Islamic-Iranian model for progress is one of our major issues; which, of course, this issue contains dozens of sub-issues, which I will discuss later. This series will continue regarding this issue, and alongside it, there are other major issues that need to be raised.

The second goal we have in forming this meeting is to create a culture and a discourse, first among the elites and subsequently at the level of the general public. The discussions you presented tonight, when disseminated in society, will direct the minds of the elites and then the minds of the general public towards a fundamental direction; thinking about the model of development and the path forward, feeling that we must be independent in this area and stand on our own feet, will expand the awareness of the flaws of dependency and reliance on foreign models. We need this today. Unfortunately, our elite society has not yet reached a correct and proper conclusion on significant aspects of this issue; this must happen, and by the grace of God, it will happen.

Our third goal is that, ultimately, for the administration of the country in the coming decades, we need to pave the way, lay the tracks. This meeting and similar sessions will lead to this laying of tracks and paving the way. These are our goals for forming this meeting and the subsequent meetings that, God willing, will be held.

Therefore, this work does not belong to individuals or officials; it belongs to all of us. We all have a responsibility in this work that is being done. Each of us, to the extent of our abilities, our capacities, and the scope of power we have, is responsible in this regard, which we must, God willing, pursue. This is one point.

The next point is that the product of this work is not immediate. We entered this matter with this understanding. Of course, some of the gentlemen proposed plans and suggestions for immediate results, which is not a problem; however, what we have in mind will only be achieved in the long term and with an optimistic view in the medium term; this is a long-term endeavor. If we can, by the grace of God, achieve an Islamic-Iranian model of progress through a reasonable process, this will be a superior document compared to all the programmatic documents of the country and the visions of the country and the policymaking of the country. That is, even the twenty-year and ten-year visions that will be formulated in the future must be based on this model; the policies that will be made - the macro policies of the country - must follow this model and fit within this model. Of course, this model is not an inflexible model. What will be achieved is not the final word; certainly, the conditions of the times will necessitate changes; these changes must take place. Therefore, the model is a flexible model; that is, it is adaptable. The goals are clear; the strategies may change according to various conditions and be amended. Therefore, we will not be hasty in this matter. Of course, reasonable haste must exist; however, we will not be rushed, and God willing, we will proceed with a correct and solid movement.

Well, friends discussed good points regarding the terms of this phrase, "Islamic-Iranian model of progress." Regarding what the model means, what Iranian means, what Islamic means, and in what directions progress is to be made, good discussions took place. What I want to add is that, firstly, we carefully chose the word "progress"; we deliberately did not want to use the word "development." The reason is that the word development has a value-laden and meaningful connotation; it carries obligations that we may not agree with. We do not want to bring a well-established global term that has a specific meaning into our work. We present the concept that we have in mind; this concept is "progress." We know the Persian meaning of progress; we understand what is meant by progress. We will define what we mean by this progress, what it entails, and in what areas it is directed. We have avoided borrowing concepts in other instances in the revolution. We did not use the word "imperialism"; we brought in the term "global arrogance." There may be nuances in the meaning of imperialism that do not align with our intentions. Our sensitivity is not on those nuances; our sensitivity is on the meaning derived from the term "global arrogance." Therefore, we presented this, it became established in the revolution; today the world understands our intention. And similarly with other concepts.

The concept of progress is a clear concept for us. We use "progress" and define what we mean by progress. Regarding the Iranian nature of the model, in addition to what friends have mentioned; that historical conditions, geographical conditions, cultural conditions, climatic conditions, and geopolitical conditions influence the formation of this model - which is certainly correct - it is also important that the designers of it are Iranian thinkers; this is a completely appropriate aspect for the title Iranian; that is, we do not want to take this from others; we want to frame what we deem necessary, what we consider beneficial for our country, and what we can envision for our future. Therefore, this model is Iranian. On the other hand, it is Islamic; because the goals, values, and methods of work will all derive from Islam; that is, our reliance is on Islamic concepts and Islamic teachings. We are an Islamic society, we are an Islamic government, and we take pride in being able to utilize the source of Islam. Fortunately, Islamic resources are available to us; the Quran exists, the tradition exists, and there are very rich and distinguished concepts in our philosophy, our theology, our jurisprudence, and our rights. Therefore, "Islamic" is also in this regard. The model is also a comprehensive map. When we say the Islamic-Iranian model, it means a comprehensive map. Without a comprehensive map, we will be lost; just as over these thirty years, we have been afflicted with aimless and zigzag movements. Sometimes we have undertaken one action, and then sometimes we have done the opposite of that action, contradictory to it - both in the cultural field and in the economic field and in various areas! This is because there has not been a comprehensive map. This model is a comprehensive map; it tells us which direction, which way, and for which goal we are moving. Naturally, as friends have said, the desired situation must be envisioned, and the way to reach from the current situation to that desired situation must also be articulated. Certainly, many questions will arise; these questions must be recognized. One of the gentlemen here said there are four thousand questions; this is very good. These questions should be identified and understood. This movement must emerge within our elite community. Questions must be raised, answers must be provided to these questions; this is a long-term movement.

Of course, when we say Iranian or Islamic, it does not mean at all that we will not utilize the achievements of others; no, we do not impose any limitations on ourselves in acquiring knowledge. Wherever knowledge exists, correct understanding exists, and valid experience exists, we will pursue it; however, we will not blindly and thoughtlessly take something from somewhere. We will utilize all that exists in the world of knowledge and can be used.

Questions have been raised, some of which were raised here and answered, which I will not repeat. Good points were made, which there is no need for me to reiterate. Of course, I had previously seen the collection of works that have been done; now I have also listened carefully again. Very good points were raised here. Some ask why this time period is necessary? After they accept the necessity of it and acknowledge it, they ask why this work has not been done before, or what necessity exists for this work to be done now? Well, not much time has passed. For this process that will be undertaken to create and formulate such a model, these thirty years are not a long time. Experiences accumulate, knowledge builds up, political conditions necessitate it; then we reach points that have been unknown, and God willing, we will clarify these. In my opinion, at this juncture, the capacity of the country is a suitable capacity. Of course, it has been said that we do not have the intellectual capacity to formulate such a model. We cannot accept this. The capacities of the country are numerous. As far as I can ascertain, there are very good actualized capacities; both in the academic sphere and in the Qom seminary and some other seminaries. In addition, there are talents and capacities that can be actively demanded; these should be brought to the forefront. If we do not start this work today and pursue it, we will certainly fall behind and suffer losses; hence, this movement that has been designed must proceed.

What I add here is that we must specify the domains of this progress. There are four fundamental domains, one of which is the domain of life - which includes justice, security, governance, and welfare - is one of these four domains. First and foremost, progress in the domain of thought. We must move society towards a thinking society; this is also a Quranic lesson. You see how many times in the Quran we have "for a people who reflect," "for a people who understand," "Do they not understand?" "Do they not ponder?" We must transform the bubbling of thought and intellectual engagement in our society into a manifest and clear reality. Of course, this will start from the elite community and then overflow to the general public. Of course, this has strategies, requirements. The tools of work are education and media; these must all be considered and included in the planning.

The second domain - which is not less important than the first domain - is the domain of science. We must progress in science. Of course, science itself is a product of thought. At this current time, in the movement towards intellectual progress, there should be no weakness or negligence. Fortunately, for several years now, this movement has begun in the country; scientific innovation and scientific movement and moving towards scientific independence. Science is like this; it immediately manifests itself in the form of technologies and so on. In many cases, the product of scientific movement, like this issue we are discussing, is not something long-term; it is closer and its fruits are more immediate. Scientific work must be done deeply and fundamentally. This is also a domain of progress.

The third domain is the domain of life, which we have previously mentioned. All the things that are presented in the life of a society as fundamental issues and basic lines fall under this title "domain of life"; such as security, justice, welfare, independence, national dignity, freedom, cooperation, governance. All these are grounds for progress, which must be addressed.

The fourth domain - which is more important than all of these and is the spirit of all of them - is progress in the domain of spirituality. We must design this model in such a way that its outcome leads our Iranian society towards greater spirituality. Of course, this is clear in itself for us, and perhaps for many of the esteemed attendees as well; but it must become clear to everyone that spirituality does not contradict science, politics, freedom, or other domains; rather, spirituality is the essence of all of these. One can achieve the peaks of science with spirituality and conquer them; that is, both spirituality and science can coexist. In that case, the world will be a human world; a world worthy of human life. Today's world is a jungle world. A world where science is accompanied by spirituality, civilization is accompanied by spirituality, wealth is accompanied by spirituality, this world will be a human world. Of course, the complete example of this world will occur during the appearance of Imam Mahdi (may our souls be sacrificed for him), and from there - I mention this here - the world will begin. Today, we are moving in the preliminary stages of the human world. We are like those who are navigating the twists and turns of mountains and hills and difficult paths to reach the highway. When we reach the highway, it will be time to move towards lofty goals. Humanity, throughout its several thousand years of existence, is moving through these winding paths to reach the highway. When it reaches the highway - which is the era of the appearance of Imam Mahdi - the main movement of humanity will begin; the rapid movement of humanity will begin; the successful and effortless movement of humanity will begin. The only effort is to move and go on this path; there will be no confusion there.

In any case, these are the four domains of progress that we must advance in, considering this model that, God willing, you all are pursuing - the mechanisms for pursuing this are somewhat clear to us and we will explain.

Regarding the Islamic content, friends made very good references. The first issue that must be considered is the issue of the origin, the issue of monotheism; "Indeed, we belong to God and indeed, to Him we will return." The most important problem in the world today, the most vividly manifested in the West, which we are referring to, is the separation from God and the belief in God and the commitment to the belief in God. Of course, there may be a superficial and formal belief, but there is no commitment to the belief in God. If the issue of the origin is resolved, many issues will be resolved. "Whatever is in the heavens and whatever is on the earth glorifies Him," "And to God belong the armies of the heavens and the earth, and God is Knowing and Wise." When a person believes in this issue, this monotheism that shows us this meaning provides a tremendous and inexhaustible power for humanity. "He is God; there is no deity except Him, the King, the Most Holy, the Peace, the Believer, the Preserver, the Mighty, the Compeller, the Supreme; Exalted is God above what they associate with Him." When a person has such a belief in monotheism, when we can expand this belief in the fabric of our lives, this fundamental problem of humanity will be resolved.

The second fundamental issue is the issue of resurrection, the issue of accountability, the issue of the continuity of matters beyond the physical body - beyond death - is a very important issue; that there is accountability; "So whoever does an atom's weight of good will see it." A nation that holds this belief and has this meaning in its practical program that "So whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it," will undergo a fundamental transformation in its life. The belief in the continuity of the results of actions gives meaning and logic to self-sacrifice and jihad. One of the important tools of religions - which is clearly present in Islam - is the issue of jihad. Jihad must be accompanied by self-sacrifice; otherwise, it will not be jihad. Self-sacrifice means selflessness. In the logic of reason, selflessness is an unreasonable matter. Well, why should I be selfless? It is the belief in resurrection that makes this logical, rational. When we believe that no action will be lost and all actions are preserved, and we will see these actions in that real life - which is the true life; "Indeed, the Hereafter is the true life" - we will see these actions before our eyes, then if we lose something for duty, for obligation, we do not feel loss; even if that thing is our life, even if that thing is our loved ones and children. These must be part of the model of progress and find meaning in the progress of a society. Therefore, the main issue is the issue of monotheism and the issue of resurrection.

Then the issue of the inseparability of this world and the Hereafter; "This world is the farm of the Hereafter," which I think some friends also referred to; this is very important. This world and the Hereafter are not separate. Our Hereafter is the other side of the coin of our world. "And indeed, Hell is surrounding the disbelievers"; the disbeliever is already in Hell, but in a Hell that he does not realize he is in Hell; later, when this becomes manifest, he will understand. "O you who tear the skin of Joseph / If you rise, you will awaken from this heavy sleep." Right now, he is a wolf, but he does not feel like a wolf. We, with our eyes closed, do not see him as a wolf; but when we wake up from sleep, we see he is a wolf. Thus, the connection between this world and the Hereafter means this. It is not that we think of this world as lottery tickets; no, the Hereafter is the other side of this world, the other side of this coin.

Another issue is the issue of humanity; Islam's view of humanity, the centrality of humanity. This topic has a very broad meaning in Islam. It is clear that the Islamic human is completely different from the human presented in Western material philosophies and 19th-century positivism; this is one human, that is another human; the definitions of these two humans are not the same. Therefore, the centrality of humanity in Islam is completely different from the centrality of humanity in those material schools. Humanity is central. All the issues we are discussing: the issue of justice, the issue of security, the issue of welfare, the issue of worship, are for the purpose of individual human happiness. Here, the issue of happiness and the Hereafter pertains to the individual; not in the sense that a person should be oblivious to the condition of others, not working for them; no, "And whoever saves a life, it is as if he had saved all mankind." In a narration, it is stated that the meaning of this sentence was asked from the Imam, and he said: Its greatest interpretation is that you guide someone. It is clear that guidance is the duty of all; however, ultimately, what is of utmost importance for a person in Islam is his own salvation. We must save ourselves. Our salvation is in fulfilling our duties; which, of course, at that time, social duties, establishing justice, creating a rightful government, fighting against oppression, fighting against corruption, all these are part of the prerequisites for that salvation. Therefore, the essence is this. Everything is a prerequisite; the Islamic society is also a prerequisite; justice is also a prerequisite. The fact that it is mentioned in the Holy Quran that "so that people may establish justice" - which is mentioned as the goal of the prophets - certainly justice is the goal, but this goal is an intermediate one; the ultimate goal is the salvation of humanity; this must be taken into account. Humanity is a responsible, free being, faced with divine guidance - "Did We not make for him two eyes and a tongue and two lips and guide him to the two paths" - he can choose guidance, he can choose misguidance. Humanity is a committed being, for himself, for society, for others. With this perspective, democracy, in addition to being a right for the people, becomes an obligation; that is, all people are responsible in the governance of society. One cannot say that it does not concern me; no, the welfare and corruption of the country, governance, all these are related to each individual; that is, a person is committed to it. This is also one of the main elements that must be considered in the Islamic viewpoint and observed in this model.

The next issue is governance; Islam also has special views on this matter. The individual’s integrity in governance in Islam is a very important and fundamental matter. Anyone who wants to engage in management to any extent must develop or recognize their own qualifications; without this, they have committed an unlawful act. Lack of arrogance, lack of extravagance, lack of monopolization, are important issues in governance. God says about Pharaoh: "He was arrogant among the transgressors"; that is, Pharaoh's sin is arrogance. Therefore, for a ruler, arrogance and superiority are negative points; neither he has the right to be arrogant, nor if he is arrogant, does he have the right to accept power, nor do the people have the right to accept him as the ruler and leader of society. Monopolization means wanting everything for oneself; in contrast to selflessness. Selflessness means separating everything for the benefit of others, monopolization means separating everything for one's own benefit from others. Arrogance and superiority and monopolization are among the negative points of governance. Amir al-Mu'minin in Nahj al-Balagha said about the Umayyads: "They take the property of God as their own and the servants of God as their slaves and the religion of God as their plaything." That is, the reason that they are not qualified for governance is that they have this characteristic: "They take the property of God as their own"; that is, public funds circulate among themselves, even though it is the property of the people. "And the servants of God as their slaves"; they consider the people as their slaves and employ them. "And the religion of God as their plaything"; they manipulate God's religion as they wish. Therefore, Islam has a perspective on governance. This must certainly be included and considered in our long-term life model.

Regarding the issue of economics, you gentlemen discussed good points. "So that it does not become a state among the rich of you" is an important criterion. The issue of justice is very important. One of the main pillars of this model must certainly be the issue of justice. Justice is the criterion of right and wrong for governments in Islam. That is, in Islam, if the criterion of justice does not exist, the legitimacy and validity are called into question.

Another issue is the non-materialistic view of economics. Many of the problems that have arisen in the world are due to a materialistic view of economics and money and wealth. All the things that friends mentioned about the deviations of the West and numerous problems and issues of exploitation and colonialism stem from a materialistic view of money and wealth. This view can be corrected. Islam values wealth, it considers it significant. Producing wealth in Islam is desirable; however, with a divine and spiritual perspective. The divine and spiritual perspective is that this wealth should not be used for corruption, for establishing dominance, for extravagance; this wealth should be used for the benefit of society. And many other issues exist.

Of course, there are many discussions here. I do not want to prolong the discussion; since both time has passed, and there is no need to discuss these matters in this session right now. God willing, if there is life, there will be plenty of time for these discussions.

We said this is the beginning of a path; that is, our session tonight was a start; this must continue. It may require ten and perhaps dozens of gatherings and meetings regarding the Islamic-Iranian model for progress. It may require dozens of academic circles to be formed in various universities. It may require hundreds of our elites and thinkers and scholars who prefer to work individually - who are not inclined to collective work - to be ready to study in their homes; we must utilize these. Think tanks should be formed, universities and seminaries should engage with this issue, so that we can, God willing, bring this to its desired point.

Of course, the report that Mr. Davoodi provided was a very good report; I was not completely unaware of the matters he mentioned; however, with this detail, we were not informed. These are very good, and they do not contradict each other. This work is not the work of a specific and limited group; it is a task that must bring all the capacities of the country's elites into the field. As we mentioned, this is not a short-term project or one of those quick-return projects; this is a long-term endeavor that must be undertaken, and we have no hurry. We will proceed. This is not something that governments or parliaments can approve; this - as we said - has a superior position compared to all the important constructive documents active in the country; it must go through many stages and reach a necessary solidity. These ideas must be thoroughly refined until they can reach a fundamental point.

A center is also needed for this work to follow this issue; God willing, we will establish this center. There must be a place that does not monopolize this movement. We will not expect this center to carry out this work; rather, we will expect it to oversee this great intellectual movement in the country, to keep informed about them, to assist them, to provide various support; in such a way that this movement does not stop. Of course, we have stated; it is necessary to establish a central and headquarters-like hub, and God willing, it will be established. Therefore, our work with you tonight does not end. That is, this issue is not something that started in this session and will end in this session; this will, God willing, continue. Of course, there will be various groups; that is, there are many individuals, various personalities. As Mr. Davoodi recommended, I also request that those who have opinions and wanted to express their views, should provide these opinions. Some of the points mentioned here are matters that one must think about; that is, think tanks must be formed, discussions must take place on these, they must be analyzed, defended, questioned, and examined so that, God willing, we can reach some results.

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