Statements in Meeting with Employees of Institutions and Organizations Supporting the Oppressed and Deprived

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

I sincerely thank all of you brothers and sisters, especially the esteemed scholars and the honorable families of martyrs and dear veterans, and those serving the deprived classes, for this enthusiastic gathering filled with affection.

The issue of distinguishing truth from falsehood is one of those matters that has been a difficult point in human life throughout the history of mankind and the history of prophethood. Everyone wishes to pursue the truth and act upon it. Everyone wishes to avoid falsehood. Of course, except for those whose existence has turned into the fire of divine wrath and are manifestations of Satan, the general public and people with intellect, fairness, and human qualities want to avoid falsehood and incline towards the truth; however, distinguishing these is not always easy.

The Commander of the Faithful (peace be upon him) in one of his sermons, where the pain of that great figure is evident in his words and sentences, expresses this very point. He says: If the truth were explicit and pure, no one would fall into doubt, and if falsehood appeared naked and bare, no one would pursue it. 'But they take a handful from this and a handful from that and mix them, and there Satan overpowers his allies.' That is, crooked and cunning hands mix part of the truth with falsehood and give a coating of truth over falsehood so that falsehood becomes presentable and acceptable to simple-minded people. This is where Satan overpowers his friends, and the truth becomes confused.

We have suffered from the confusion of truth and falsehood throughout the history of the prophets and the history of Islam. Perhaps one of the reasons why the period of oppression in this country was prolonged and at least two centuries of colonial presence had a pernicious presence in this country, and we, the people, could not strike colonialism in such a way that it would leave and not return, was that truth and falsehood became confused and were not explicit, and there was no clear path for the people. Therefore, whether in the Constitutional Revolution or in the events before and after it, we, the Iranian nation, suffered from the confusion of truth and falsehood.

However, the great movement of the clergy and the nation, led by our great and esteemed Imam, raised slogans that did not allow truth and falsehood to become mixed. When the people gradually recognized the truth over fifteen years and separated it from falsehood, the matter was resolved. The revolution triumphed, and after the revolution, Imam (may God sanctify his soul and elevate his word and position) with his Christ-like breath did not allow truth to become mixed with falsehood.

If truth and falsehood are capable of being mixed and confused, a criterion for distinction is necessary; because it is not possible for God to leave people without signs and indicators. What is the criterion for recognizing truth and falsehood? It must be carefully sought from the Quran and Hadith and the words of the saints and great figures. The criterion of truth and falsehood must be recognized. Of course, in some cases, the criterion of the Book and the Sunnah is presented. Whatever you see that is according to the Shariah is truth, and whatever is contrary to the Shariah is falsehood. Of course, this criterion is not usable for all people everywhere; because distinguishing Shariah and contrary to Shariah is not an easy task either.

In general policies and public affairs of society, there is another criterion, which is the will, interests, and orientation of the people's welfare. That is, any action and movement that is in the direction of the welfare and will of the aware Muslim people is truth. In global policies, this is a criterion.

Today, the issue of Lebanon is a fundamental and Islamic issue. The reason you see that heralds and spokespersons speak and act in the name of Islam about issues like the issue of Lebanon or Afghanistan and the like, and are concerned, is that the issue is not limited to the borders of a single nation. The issue of Lebanon is not limited to those few thousand kilometers of land; rather, it belongs to the entire Islamic world. The pressure on Lebanon is due to the insistence of global arrogance on preserving the Zionist state. They want to protect the Zionist state from the increasing anger of the fighting Muslims. For this reason, they put pressure on Lebanon to make this country a support for the usurping Israel. Therefore, the issue is an international Islamic issue that concerns all Muslims.

You see all the powerful people in the world, the same ones known for interfering in countries and acting against their interests, who created colonialism and started bloody wars and humiliated nations and destroyed and wasted people's resources, are trying to find a solution for the issue of Lebanon, as they say. What is this solution? Is it a solution to the people's problem or a solution to the problem of global arrogance? Because in Lebanon, it is not only the people who have problems; America and the reactionary governments also have problems in Lebanon due to the awakening of the people and the spread and prevalence of the pure Muhammadan Islamic thought (peace be upon him and his family) and the people's belief in struggle and resistance and not remaining silent and not being humiliated. Whose solution is this solution they want to find? Are they looking for a solution to the problem of global arrogance or a solution to the people's problem? This is where truth and falsehood, the criterion and sign, become evident.

If the efforts being made are to preserve the national sovereignty of the Lebanese people and to expel Israel and remove the hands of America and other covetous ones from that country, it is good and right. If, on the contrary, the effort being made and the solution being sought is to stabilize and strengthen the sectarian and reactionary system of Lebanon, it is false.

The most reactionary systems in the world are those based on discrimination—whether racial, ethnic, or religious discrimination. Lebanon is one of these. A country that was claimed to be the heart of Arab civilization has a governmental system that is not much different from the governmental system of South Africa. There, a minority unjustly rules over the majority, and in Lebanon, a Maronite minority unjustly rules over a majority that is either three times or two and a half times their size—that is, Muslims; and that too a government based on betrayal of Lebanon's unity, integrity, and independence and in service of the goals of Zionism and the Zionist government.

Therefore, the welfare and inclination and interest of the majority of the people became the criterion. Of course, the interest of the majority is truly the interest of all. In the long term, it is like this. In the short term, if we consider the interest of the majority, even though it is against the interest of the minority; but considering the interest of the majority in a country, in the long term, is the interest of all—even the interest of that minority. If you pay attention, this meaning will become clear.

So, you see that in policies and governments and systems, the will and interest and desire of the people is one of the criteria of legitimacy. The Islamic Republic of Iran is a government that runs this country. Before that, dozens of governments ran this country. When we say this government is right and those governments were false, besides the Islamic aspect and the fundamental adherence and commitment to Islam in this government, the issue of the people's interests and will is raised.

Look at the governments that have been in Iran over the past few hundred years, from the cursed, dependent, and corrupt Pahlavi government to the weak, dependent, incompetent, and incapable Qajar government to the governments before the Qajars, some of which have names and titles and are known as conquerors, see in which of these governments the people of Iran felt a connection and relationship with the rulers. You will see that in none of them was such a situation present. The people were separate, and they were separate. They would set foreign policy, and the people had no knowledge or interest in it.

The actions were not according to the people's interests either. Even the actions that were done by the governments as services in this country were often—except in very few cases—to the benefit and interest of foreigners or the same corrupt rulers. This very trans-Iranian railway that was built during Reza Khan's time, both foreign and domestic research shows that the route of this railway was chosen solely for the benefit of the British and against the interest of the Iranian nation. There were many such actions. What was not considered was the people's will, desire, interest, emotions, and affections. In fact, what was considered and the criterion was the benefit of foreigners or the corrupt power-hungry rulers. Therefore, the people had no relationship or affection for them, and each of these kings or previous dynasties that disappeared, their departure was met with the people's happiness.

Those who remember know that when Reza Khan left, the people were happy. We have also heard such things from our elders. When this cursed dynasty was overthrown in Iran, you saw what a great celebration the people held, which was different from the happiness of the revolution's victory. This was one thing, and that was another. That event was independently joyful for the people; because the people were alienated from them and disliked them. This is the criterion of falsehood. Being false means this. A regime that, when it exists, the people are unhappy, and when it goes, the people are happy; when it gains power, the people are oppressed, and when it weakens, they clench their fists against it; this regime is a false regime.

A system that the people themselves join hands and create, and then with all their being, they love the creator of that system, is a true system. If we said this expression of the people's love during the time of Imam (may God sanctify his soul), there were babblers who would say: No, it is not so, the people do not love the Imam!! But the passing of this great figure and those great events showed the realities. For ten years and a few months, the Imam lived among us people, and in all these moments, the people loved that great man, and whatever he said, they considered it their religion and assumed it a divine obligation.

Such a system is right, and the people want it; because it is for the people, not over the people, and because it leads them to the path of truth and guidance; while you know that in these ten years, the hardest events befell this nation. In these very ten years, an eight-year war was imposed on the people. How many people were martyred, how many young people became disabled and deprived of health, how much due to the pressure and economic siege of global enemies, the living conditions were hard for the weak and the people. Yet, the most passionate lovers of the Imam and the revolution were the same weak ones. Why? Because they knew the path was right, and the pressures were also due to the correctness of the path.

At one time, in a situation, the great Imam (may God sanctify his soul) said that when the enemy praises a person and does not show enmity, a person doubts himself. When they speak ill and put pressure, a person becomes happy and assured that the path is right. The fact that the enemy puts pressure and now also puts pressure with utmost intensity is because the path is right. This government—which its path is right and is for the people's interest and in their service—is a true government. The criterion of truth and falsehood is known here.

Therefore, the Imam insisted throughout the ten-year period that the people must support the government and the state officials and the executive and judicial branches. This did not mean that the judicial branch or the executive branch or the state officials of that day had no mistakes or errors. No, no human is free from error. This meant that when the line and path are right and the government moves in the right direction, the enemy puts pressure, and therefore, all people are obliged to support and back those who advance and guide and support this great caravan.

Today, it is the same. I, following our great Imam (may God sanctify his soul), declare that today supporting and helping the country's officials is a religious duty and obligation. All the country's officials—those who have taken on this heavy burden—deserve the people's support. It is obligatory to support the President and the government and the judiciary. Support them so they can be strengthened and meet the expectations placed on them.

Once, a few years ago—around 1982 or maybe 1983—I participated in the Islamic Consultative Assembly. At that time, there were criticisms of the government in the Assembly. I said there that there is a very steep slope and this machine is going up with great pressure and groaning. Now you expect its speed to reach a hundred, but its speed is forty. What is the solution? Is the solution to pick up a stone and hit the machine and say why is your speed low?! Naturally, its speed will decrease. The solution is that if you see its speed is low, put your hand behind the machine and push it so that it approaches the speed you desire. This is the reasonable and fair way.

At that time, I made this recommendation to the representatives of the Islamic Consultative Assembly, and today I say to all the people and those who are concerned and interested in the issues of society—and if someone is not concerned, our words will not affect them—that supporting and backing the executive and judicial branches and the top officials of the country is necessary, and weakening them is forbidden. Everyone must observe this.

All of you brothers and sisters present here are almost among the organizations that serve the core of the people, and I must thank each of you. Both the Welfare Organization, which has one of the heaviest and hardest tasks on its shoulders, and the Imam Khomeini Relief Committee, which has been one of the most blessed institutions of the revolution after the victory of the revolution and has truly and fairly had very good effects quietly and has always been approved by our great and late Imam (may God sanctify his soul). They must continue those services, God willing.

The interest-free loan funds are one of the original Islamic institutions, and I find it necessary to emphasize this point. Previously, last year, on an occasion in a gathering, I spoke about the interest-free loan funds, and now it is necessary to say that the interest-free loan fund is an Islamic act and a good deed, and if someone undertakes this work with good intentions, provided they do not seek profit and do not use wrong methods (which I have heard some funds do in some places and tarnish the name of the interest-free loan funds), it is one of the great good deeds and charities that someone can do. Continue this work.

Before the victory of the revolution, those with leftist and eclectic thoughts were upset and dissatisfied with someone helping and doing charity for the poor and needy. They would tell us: Why, when winter comes, do they come and give you coal to give to the poor, and you accept it and give it to them?! At that time, it was customary in Mashhad for charitable people to come and give coal vouchers to people like us, and we would give them to the poor to go and get and use. They would say: Why do you do this?! Let them catch a cold so that in the shadow of catching a cold, they get angry with the system and the revolution moves forward! A foolish, wrong analysis based on materialistic thoughts, and truly far from Islamic realities and truths.

They were also opposed to charity and these interest-free loan works and the like. At that time, during the days of oppression, some of these brothers, whom I still see today, thankfully, are involved in the work of these funds, initially formed a few funds and then more, and this work at that time provided such help. We who were involved understood to whom these interest-free loans were given and what knots they untied.

Establishing an interest-free loan fund is a very good thing. Of course, some do not agree; but we agree and find the existence of these funds beneficial. There is no economic problem associated with the establishment of interest-free loan funds that some would come and say the activities of these funds cause inflation and the like. It is neither inflationary nor does it create an economic problem; rather, it is a very good thing. Inflation is inevitably created by banks—which, in case of need and necessity, are forced to issue currency—not by interest-free loan funds that pull a large and accumulated amount of money from its owner and place it here and give it to a hundred needy people. If he had it in his hands, he would use this money and circulate it, and this poor person also uses that money and takes his patient for treatment, or buys provisions for his winter, or provides his children's Eid clothes. From the perspective of economic standards and criteria, there is no problem at all, and it does not create a problem; rather, in addition to blocking the poverty of the poor and needy within its limits, it also creates good in society.

I sincerely ask the relevant officials—whether in the Ministry of Economy and Finance or in the Ministry of Interior or in places that have a connection with these interest-free loan funds—to help the development and proper flow of these funds so that people can benefit. Of course, there are ill-wishers who misuse all good names and sacred clothes and good slogans and also these interest-free loan funds. Introduce them to the authorities and do not let them remain unknown and continue their misuse. Be careful to do the work accurately and correctly and according to regulations—in such a way that it truly benefits and is in the interest of the people. May God grant you success, God willing.

I also thank the other brothers who came from other sections and whose names are not in my mind, and especially the people who came from distant places. May God grant all of you success and goodness, and may He support all of us in fulfilling our divine and religious responsibilities with His confirmations.

Peace be upon you and God's mercy and blessings