Full Text of the Supreme Leader's Statements in the Friday Prayer Sermons in Tehran

Sermon One

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

Thanks be to God, the Lord of the worlds. We praise Him, seek His help, and ask for His forgiveness. We believe in Him, rely on Him, and send blessings and peace upon His beloved and chosen one, the best of His creation, the guardian of His secrets, and the messenger of His messages, our master and prophet, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and chosen family and his sincere companions. I advise you, O servants of God, to be pious.

A phrase in the visitation of Arbaeen for Imam Hussein (peace be upon him) is mentioned that, like many phrases in these visitations and supplications, is very profound and worthy of contemplation. Today, on the occasion of Tasu'a and the day of mourning, I will present some remarks regarding this phrase, which pertains to the direction of the Hussaini uprising. The phrase is: "And he sacrificed his life for You." This is from the visitation of Arbaeen; however, the first parts of it are a supplication in which the speaker addresses the Almighty God, saying: "And he sacrificed his life for You"; that is, Hussein ibn Ali gave his life and blood in Your way; "to save Your servants from ignorance"; so that Your servants may be saved from ignorance; "and the bewilderment of misguidance"; and to rescue them from the confusion arising from misguidance and error. This is one side of the matter, that is, the side of the one who rises; it is Hussein ibn Ali (peace be upon him). The other side of the matter is introduced in the next phrase: "And those who were deceived by the world and sold their share for the lowest price"; the opposite point is that there were those who were deceived by life, who were preoccupied with the material world, worldly adornments, desires, and passions, and had lost themselves; "and sold their share for the lowest price"; the share that the Almighty God has set for every human being in His great creation - this share is happiness and prosperity in this world and the Hereafter - they sold for a low, insignificant, and unworthy price. This is the summary of the Hussaini movement.

By reflecting on this statement, one feels that the Hussaini movement can actually be observed from two perspectives, both of which are correct; however, the combination of the two perspectives indicates the immense dimensions of this movement. One perspective is the apparent movement of Hussein ibn Ali; which is a movement against a corrupt, deviant, oppressive, and repressive government - that is, the government of Yazid - but the essence of this matter is a larger movement that the second perspective leads one to; and that is a movement against ignorance and the degradation of humanity. In fact, Imam Hussein, although he fights against Yazid, his extensive historical struggle is not against the worthless, short-lived Yazid; rather, it is against ignorance, degradation, misguidance, and the humiliation of humanity. Imam Hussein fights against these.

An ideal government was established through Islam. If we were to summarize the story of Imam Hussein, it would be as follows: Humanity was afflicted by oppression, ignorance, and discrimination. The great governments of the world, which were the governments of Caesar and Khosrow at that time - whether in Iran or in the Roman Empire - were governments of aristocracy, non-democratic rule, rule of the sword without logic, and governments of ignorance and corruption. Smaller governments - like those in the Arabian Peninsula - were even worse, and collectively, ignorance had engulfed the world. In the midst of this, the light of Islam, through the Prophet of God and with divine assistance and the tremendous and exhausting struggles of the people, was able to first illuminate a region of the Arabian Peninsula and then gradually expand and encompass everywhere. When the Prophet passed away, this government was an established government that could serve as a model for all of humanity throughout history; and if that government had continued in the same direction, undoubtedly history would have changed; that is, what was to emerge centuries later - at the time of the appearance of Imam al-Mahdi in the current situation - would have emerged at that time. The world filled with justice, purity, truth, knowledge, and love is the world of the era of Imam al-Mahdi, from which human life will continue thereafter. The true life of humanity in this world is related to the period after the appearance of Imam al-Mahdi, and God knows what greatness humanity will attain there. Therefore, if the continuation of the Prophet's government had been possible and had emerged in those early periods, the end of human affairs would have been delayed for a long time; however, this did not happen for various reasons.

The characteristic of the Prophet's government was that instead of being based on oppression, it was based on justice. Instead of polytheism and intellectual division among humans, it relied on monotheism and focused on servitude to the sacred essence of the Lord. Instead of ignorance, it relied on knowledge and understanding. Instead of enmity among humans, it relied on love, connection, compassion, and tolerance; that is, a government adorned with both appearance and essence. A person who is nurtured in such a government is a pious, chaste, knowledgeable, insightful, active, lively, and progressing individual. After fifty years, the situation changed. The name remained Islamic; the name was Islamic; but the essence was no longer Islamic. Instead of a government of justice, once again a government of oppression came to power. Instead of equality and brotherhood, discrimination and class division emerged. Instead of knowledge, ignorance prevailed. In this fifty-year period, as we go further down, if one wants to find more of these headings, there are hundreds of witnesses and examples that researchers should clarify for the minds of the youth and seekers.

Imamate was transformed into kingship! The essence of Imamate is contrary, different, and contradictory to the essence of kingship. These two are opposites. Imamate means spiritual and moral leadership and an emotional and ideological bond with the people. But kingship means rule by force and power and deception; without any spiritual, emotional, or faith-based connection. These two are exactly opposite to each other. Imamate is a movement among the community, for the community, and in the direction of good. Kingship means a powerful domination against the interests of the people and for specific classes; for the accumulation of wealth and for the indulgence of the ruling group. What we see at the time of Imam Hussein's uprising is the latter, not the former. That is, Yazid, who had come to power, had no connection with the people, no knowledge, no piety, no chastity, no record of jihad in the way of God, no belief in the spiritualities of Islam, and neither his behavior resembled that of a believer nor his words resembled those of a wise person. Nothing about him resembled the Prophet. In such circumstances, an opportunity arose for someone like Hussein ibn Ali - who himself is the Imam who should take the place of the Prophet - and he rose up.

If we look at the apparent analysis of the matter, this uprising is against the corrupt and anti-people government of Yazid; but in essence, it is an uprising for Islamic values, for knowledge, for faith, and for dignity. It is to save the people from corruption, degradation, and ignorance. Therefore, when he first left Medina, in a message to his brother Muhammad ibn Hanifiah - and in fact in a message to history - he said: "I did not rise out of arrogance, nor to cause corruption, nor to be unjust"; I did not rise with arrogance, with pride, out of a desire for power and thirst for power; "I only rose to seek reform in the nation of my grandfather"; I see that the situation among the nation of the Prophet has changed; the movement is a wrong movement; the movement is moving towards decline; it is in the opposite direction of what Islam wanted and what the Prophet brought. I rose to fight against these.

The struggle of Imam Hussein has two aspects and may yield two results; but both results are good. One result was that Imam Hussein (peace be upon him) could defeat Yazid's government and take power from those who were oppressing the people and ruining their destiny, and set things on the right path. If this had happened, of course, the course of history would have changed. Another aspect was that Imam Hussein could not achieve this political and military victory for any reason; then Imam Hussein here, not with words, but with blood, with martyrdom, with a voice that history will never forget, would convey his message like a continuous and unbreakable current in history. And Imam Hussein did this.

Of course, those who claimed to have faith, if they had behaved differently than what they showed to Imam Hussein, the first scenario would have occurred, and Imam Hussein could have reformed the world and the Hereafter at that time; but they fell short! Of course, the discussion of why and how they fell short is one of those very lengthy and painful discussions that I have previously addressed under the title of "Elites and the Masses" - that is, who fell short, the blame and fault lies with whom; how they fell short, where they fell short - which I do not want to repeat. Therefore, there was a shortcoming, and due to the shortcomings of others, the first goal was not achieved; but the second goal was achieved. This is something that no power can take away from Imam Hussein. The power to go to the field of martyrdom; to give one's life and the lives of loved ones; that great sacrifice, which is so immense that any greatness the enemy has becomes small and insignificant in comparison, and this shining sun shines more and more in the world of Islam and encompasses humanity.

Today, more than five centuries and ten centuries ago, Hussein ibn Ali of Islam and you are recognized in the world. Today, the situation is such that thinkers and intellectuals, and those who are unbiased, when they encounter the history of Islam and see the story of Imam Hussein, feel humility. Those who do not understand Islam, but understand the concepts of freedom, justice, dignity, elevation, and high human values, look at it this way, and Imam Hussein is their Imam in the quest for freedom, in the pursuit of justice, in the struggle against evils and ugliness, and in the fight against ignorance and the degradation of humanity.

Today, wherever humanity has been struck in the world - whether by political blows, military blows, or economic blows - if you investigate the root, it is either in ignorance or in degradation. That is, either they do not know and lack the necessary knowledge about what they should know; or they have knowledge, but they have sold themselves cheaply; they have bought degradation and are willing to accept humiliation and baseness! Imam Sajjad and Amir al-Mu'minin - according to what has been narrated from them - have said: "Your souls have no price except Paradise, so do not sell them for anything else". O human! If your existence and identity are to be sold, there is only one price, and that is the divine Paradise. If you sell for anything less than Paradise, you have been deceived. Even if the whole world is offered to you at the price of accepting baseness and humiliation of the soul, it is not permissible. All those who around the world have submitted to the wealth and power of the owners of wealth and power and have accepted this degradation - whether scholars, politicians, political and social activists, or intellectuals - it is because they did not recognize their value and sold themselves. Many of the world's politicians have sold themselves. Dignity is not just that a person sits on a throne of kingship or presidency. Sometimes a person sits on a throne of kingship, boasts and bullies thousands, but at the same time is degraded and a captive of another power and a center; a captive of their own carnal desires, which of course the political captives of today's world do not reach this last point, because they are captives of powers and centers!

If today you look at this great country, you will see that the faces of the youth of this country are bright and joyful from the feeling of independence and dignity. No one can claim that the political apparatus of this country takes the slightest order from any power in the world. The whole world also agrees that in this dignified and great country, before the revolution, there was a government in power whose members were arrogant and proud and considered themselves glorious and powerful, and the people had to bow and prostrate before them; but those same people were captives and degraded before others! In this very Tehran, whenever the American ambassador wanted, he could meet with the Shah and dictate any issue to him, and if he did not comply, he would be angry with him! Their appearance had grandeur and might for the people and the weak; but they were degraded. Imam Hussein wanted to take this degradation away from humanity.

The Prophet ate food in front of the people like a servant and sat like a servant; not like aristocrats: "The Messenger of God (peace be upon him) ate like a servant and sat like a servant"; the Prophet was among the aristocratic families; but his behavior with his people was humble. He respected them; he did not boast and show off to them; but his blessed glance and gaze would shake the emperors of the world at that time - in the last years of his life. This is dignity.

Imamate means a system that creates divine dignity for the people. It gives knowledge and understanding to the people. It promotes kindness and tolerance among them. It preserves the dignity of Islam and Muslims in front of the enemy. But kingship and tyrannical governments are the opposite of that. Today, in many countries of the world, the name of the rulers is not king, but in reality, they are kings. Their name is not sultan, and the appearances of democracy are also present there, but in essence, it is the same kingship; that is, a behavior of arrogance towards the people and a humiliating behavior towards any power that is above them! You even see that in a large and powerful country, their political leaders are also, in turn, subdued and captive to the owners of companies, hidden global networks, mafia centers, and Zionist centers. They are forced to speak and position themselves according to their desires so that they do not get upset. This is kingship. When there is humiliation and degradation at the top, there will also be humiliation and degradation at the base and body. Imam Hussein rose against this.

In the behavior of Imam Hussein, from the moment he left Medina until the day he was martyred in Karbala, the same spirituality and dignity and pride, and at the same time servitude and absolute submission to God is felt. It is like this at all stages. The day when hundreds of letters, and perhaps thousands of letters, were brought to him with the content that we are your Shiites and your sincere ones, and we are waiting for you in Kufa and Iraq, he did not become arrogant. When he spoke and said: "The mark of death is upon the son of Adam like the necklace on the neck of a girl"; he spoke of death. He did not say we will do this and that. He did not threaten his enemies or tempt his friends with the division of positions in Kufa. The Muslim movement, accompanied by knowledge, servitude, and humility, is when all hands are stretched towards him and they express their devotion to him. That day, too, when in Karbala, along with a group of less than a hundred, he was besieged by thirty thousand of the rabble and thugs, and his life was threatened, and his loved ones were threatened, and the women and his family were threatened with captivity, not a trace of anxiety was observed in this man of God and this servant of God and this dear one of Islam.

The narrator who has transmitted the events of Ashura and has been passed down in books says: "By God, I have not seen anyone more steadfast". Steadfast means someone upon whom waves of sorrow and grief crash; their child dies, their friends are destroyed, their wealth is lost, and all waves of calamity come towards them. The narrator says I have never seen anyone in four waves of calamity like Hussein ibn Ali, more steadfast and resolute; "he tied his heart". In various fields of wars, in social fields, in the field of politics, one encounters various people; those who are afflicted by various sorrows. The narrator says I have never seen anyone in such a situation with all these calamities, like Hussein ibn Ali, with a joyful face, determined, indicative of resolve and trust in God. This is the divine dignity. This event was recorded by Imam Hussein in history, and humanity understood that it must strive for such a government and society; a society in which there is no degradation, ignorance, and enslavement of humanity and discrimination. Everyone must strive for such a society to come into existence, and it will come.

There was a day when humanity was hopeless; but the Islamic revolution and the Islamic system showed that everything is possible. The Islamic system has not yet reached that level, but it has removed the greatest obstacles in the way of reaching that stage. The existence of a tyrannical government, a dictatorial government, of people who were lions towards the people, but acted like foxes in front of powers; who were arrogant and proud towards their own people, but submissive and humble in front of foreigners, is the greatest obstacle for a nation; especially a government that all the global powers supported. The Iranian nation showed that this work is practical and possible; it removed this obstacle and moved forward on this path.

By God's grace and favor, many steps have been taken in this path. But brothers and dear ones! We are halfway there. If we keep the message of Imam Hussein alive, if we honor the name of Imam Hussein, if we consider this movement a great human event throughout history and value it, it is because the remembrance of this event will help us to move forward and follow the guiding finger of Imam Hussein and, God willing, reach those goals, and the Iranian nation will, God willing, reach them. God has exalted the name of Imam Hussein (peace be upon him) and has kept the event of Karbala in history. When I say we should keep it great, it does not mean that we do this; no. This event is greater than that various events in the world can diminish or erase it.

Today is Tasu'a, and tomorrow is Ashura. The day of Ashura is the peak of this great and significant event. Imam Hussein (peace be upon him) did not come to Karbala with weapons and armor. Someone who wants to go to the battlefield needs soldiers; but Imam Hussein (peace be upon him) brought his women and children with him. This means that an event must occur here that will always draw the emotions of humanity throughout history; so that the greatness of Imam Hussein's work becomes evident. Imam Hussein knows that the enemy is lowly and vile. He sees that those who have come to fight him are some of the rabble and thugs of Kufa who, for a small and insignificant reward, are ready to commit such a great crime. He knows what they will do to his women and children. Imam Hussein is not unaware of these; but at the same time, he does not submit; he does not turn back from his path; he insists on moving forward on this path. It is clear how important this path is; how great this work is.

Today, I will mention a few sentences of lamentation. Of course, you have been here for some time; lamentation has been recited, and you have heard it. These days, in all gatherings and assemblies, lamentation is being recited. Today is Tasu'a, and it is customary on this day for speakers and mourners to recite the lamentation regarding the martyrdom of Abu al-Fadl al-Abbas. As it appears from the totality of the evidence, among the warriors - apart from the six-month-old child or the eleven-year-old boy - Abu al-Fadl al-Abbas is the last one who was martyred before Imam Hussein; and this martyrdom is also in the path of a great act - that is, bringing water for the thirsty mouths of the tents of Abu Abdullah al-Hussein. In the visitations and words that have been narrated from the Imams (peace be upon them) regarding Abu al-Fadl al-Abbas, two phrases have been emphasized: one is insight, and the other is loyalty. Where is the insight of Abu al-Fadl al-Abbas? All the companions of Hussein had insight; but he showed insight more than others. On the day of Tasu'a, like today in the afternoon, when he had the opportunity to save himself from this calamity; that is, when they came to him with the proposal of surrender and a letter of safety and said we give you safety; he behaved in such a chivalrous manner that made the enemy regret. He said: Should I separate from Hussein?! Woe to you! Shame on you and your letter of safety! Another example of his insight is that he ordered three of his brothers who were with him to go to the battlefield before him and strive until they were martyred. You know that they were four brothers from one mother: Abu al-Fadl al-Abbas - the older brother - Ja'far, Abdullah, and Uthman. A person sacrifices his brothers in front of his eyes for Hussein ibn Ali; he does not think of his grieving mother who would say let one of the brothers go so that my mother may be comforted; he does not think of taking care of his own small children who are in Medina; this is the same insight. The loyalty of Abu al-Fadl al-Abbas is most evident in this matter of entering the Euphrates and not drinking water. Of course, there is a famous narration in all mouths that Imam Hussein (peace be upon him) sent Abu al-Fadl to bring water. But what I have seen in reliable narrations - like "Irshad" by Mufid and "Luhuf" by Ibn Tawus - differs slightly from this narration, which perhaps makes the significance of the event even greater. In these reliable books, it is narrated that in those last moments and hours, the thirst of these children, these young daughters, and the family members pressed so much that Imam Hussein and Abu al-Fadl went together to seek water. Abu al-Fadl did not go alone; Imam Hussein also moved with Abu al-Fadl and went towards the very Euphrates - a branch of the Euphrates that was in the area - so that they could bring water. These two brave brothers, strong and powerful, fought back to back in the battlefield. One is Imam Hussein, who is nearly sixty years old, but in terms of strength and bravery is among the unparalleled renowned figures. The other is his younger brother Abu al-Fadl al-Abbas, with the characteristics that everyone knows him for. These two brothers, shoulder to shoulder, sometimes back to back, in the middle of the sea of enemies, break through the ranks of the army to reach the Euphrates, so that they can bring water. In the midst of this fierce battle, suddenly Imam Hussein feels that the enemy has created a distance between him and his brother Abbas. In this turmoil, Abu al-Fadl gets closer to the water and reaches the edge of the water. As it is narrated, he fills the water container to take back to the tents. Here, every human has the right to take even a handful of water to their own thirsty lips; but here he shows his loyalty. When Abu al-Fadl saw the water, "he remembered the thirst of Hussein"; he remembered the thirsty lips of Imam Hussein, perhaps he remembered the cries of thirst from the daughters and children, perhaps he remembered the thirsty cries of Ali Asghar, and he could not bring himself to drink the water. He poured the water out and came out. It is at this moment that the events occur, and Imam Hussein (peace be upon him) suddenly hears the voice of his brother calling from the middle of the army: "O brother, help your brother!"

We ask You, O God, and we call upon You. By Your great and most exalted name, and by Hussein and his companions and his family, O God, O God, O God, O Most Gracious and O Most Merciful. O Lord! Grant victory to Islam and Muslims through Muhammad and the family of Muhammad. O Lord! Grant victory to the Muslim nations, the Muslim people of Palestine and Lebanon, wherever a Muslim is facing the enemy, grant them victory over their enemy. O Lord! Make the Islamic Ummah appreciative of Islam; restore the sovereignty of Islam and the Imamate of Islam to the Muslims. O Lord! Grant our nation victory over its enemies and remove the problems from its affairs. O Lord! We beseech You by Muhammad and the family of Muhammad, bring the hearts of the Muslims, the hearts of all our nation, the hearts of the people and the officials closer together. O Lord! Keep us alive in the path of Imam Hussein and let us die in the path of Imam Hussein. O Lord! By Muhammad and the family of Muhammad, make the sacred heart of the Awaited Imam pleased with us and make us among the soldiers of that great one. O Lord! By Muhammad and the family of Muhammad, make the pure souls of our dear martyrs and the pure soul of the great Imam pleased with us. O Lord! Forgive us; forgive our parents and ancestors and those who have rights over us.

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

Say: He is God, the One. God, the Eternal. He neither begets nor is born. And there is none comparable to Him.

Sermon Two

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

Thanks be to God, the Lord of the worlds. We praise Him, seek His help, and ask for His forgiveness. We believe in Him, rely on Him, and send blessings and peace upon His beloved and chosen one, the best of His creation, the master of the prophets and messengers, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and chosen family. Especially upon Ali, the Commander of the Faithful, and the pure lady, the Mistress of the Women of the Worlds. And upon Hasan and Hussein, the masters of the youth of Paradise, and upon Ali ibn al-Hussein, Muhammad ibn Ali, Ja'far ibn Muhammad, Musa ibn Ja'far, Ali ibn Musa, Muhammad ibn Ali, Ali ibn Muhammad, Hasan ibn Ali, and the Awaited Mahdi. They are Your proofs over Your servants and Your trusted ones in Your lands. And send blessings upon the Imams of the Muslims, the protectors of the oppressed, and the guides of the believers. I advise you, O servants of God, to be pious.

All of you dear brothers and sisters and I invite and recommend myself to God-consciousness and piety. The matter that has come to my mind to present in the second sermon arises from the feeling of a need that today our nation and society have for unity and cohesion. For this reason, I will present this matter that is in my mind.

At the beginning of this year, we stated that the slogan of this year should be "national unity" and "national security". Truly, considering the conditions of the country and the current issues and international matters, what the officials and the people should pursue in their own share is these two important slogans. If national unity and national security are secured, the government will also have the opportunity to carry out its work, its responsibilities, its great duties, and its constructive programs. It can address the economy of the people, address the employment of the people, address the living issues of the people, and address the cultural issues of the country. If there is no security or unity, if there are disputes and controversies, if there is constant political tension, the first one to be harmed is the government; because it cannot fulfill its duties. When the government does not fulfill its duties, the situation of the people, the situation of the underprivileged classes, the situation of the youth, the situation of those who are thirsty for the actions of the responsible apparatus will be evident. Therefore, these two slogans are important.

I emphasize more on "national unity"; because security also arises from unity. If there is no unity, national security is also endangered and insecurity is created. What do we mean by unity? Does it mean that all people think the same? No. Does it mean that all people have the same political taste? No. Does it mean that all people want one thing, one person, one personality, one faction, or one group? No; the meaning of unity is not these. Unity among the people means the absence of division, hypocrisy, conflict, and strife. Even two groups that are not the same in religious belief can have unity; they can be alongside each other; they can avoid fighting. One of the factors that undermines this unity is the ambiguous concepts that are constantly thrown into the mental space of the people. Everyone interprets it in their own way; some from this side, some from that side; unnecessary disputes and conflicts arise! Of course, the enemy benefits from all these issues, and it is highly likely that in these issues - either in all of them or in some of them - they have a hand as well. We cannot ignore this.

Unfortunately, some today have become sensitive; as soon as it is said the enemy, they get angry that why do you say enemy! There is an enemy; you cannot ignore the enemy. No one will praise a nation and a group for not having seen their enemy, not having seen the enemy's trenches, not having seen the enemy's weapons, not having understood the enemy's plots. The enemy himself explicitly says that I am hostile. The enemy himself says that I allocate a budget to create disruption in Iran; I create a radio to stir up thoughts in Iran; I want the people of Iran to be divided into two groups. But should we say it does not exist?! Is this not naivety?! Therefore, the enemy's hand is also at work. Of course, if we are vigilant and do not make mistakes, the enemy cannot do anything. Thus, our mistakes, negligence, and shortcomings are certainly an important part and essential element in the enemy's success.

I will refer to history and present two examples, so that you pay attention to how these ambiguous concepts can cause a society to become divided:

One example is the Battle of Siffin. As you know, after the army of Amir al-Mu'minin (peace be upon him) gained apparent victory over the army of Muawiyah, they raised the Qurans on their spears. Seeing the Qurans caused division in the army of Amir al-Mu'minin (peace be upon him); because the meaning of that act was that there is a Quran between us and you. Some became hesitant and said we cannot fight against the Quran! Another group said the essence of their war is against the Quran! They had brought the cover of the Quran and the outward appearance of the Quran, but they were fighting against the meaning of the Quran - which was Amir al-Mu'minin (peace be upon him)! Ultimately, division arose in the Muslim army and instability occurred. This was the work of the enemy.

Another example occurred again in that same war. After arbitration was imposed on Amir al-Mu'minin (peace be upon him), some from within the camp of that Imam - these were already insiders; they were not outsiders - stood up and shouted: "There is no judgment except for God"; that is, the government belongs only to God. Yes; it is clear and it is in the Quran that the government belongs to God; but what did they want to say? They wanted to say with this slogan to remove Amir al-Mu'minin (peace be upon him) from the government. That Imam exposed their plot and said the judgment and government belong to God; but these do not want to say that. They want to say "there is no leadership"; they want to say that God must come and manifest Himself and manage your lives. That is, Amir al-Mu'minin should not be there! This slogan caused some to leave the camp of Amir al-Mu'minin (peace be upon him) and join that unfortunate, ignorant, superficial, and perhaps malicious group, and the issue of the Khawarij arose.

Today, unfortunately, such things are happening in our society. Slogans are raised that some of them are clear and good; but the enemy uses those very slogans. Today, I will explain two words and hope that the hearts of you dear ones and the hearts of the Islamic nation will pay such attention to these two issues that after this, if anything is said and written, those whose hearts are sick will not be able to separate hearts from each other. One word is "violence"; one word is "reform".

What does violence mean? Violence means killing, beating, imprisoning, behaving badly, and being harsh. Violence is a clear matter and a self-evident meaning. For several months now, in some of our press, there has been a constant debate about whether violence is good or bad; or whether a certain person is in favor of violence, another is against violence; or whether Islam accepts violence or does not accept it! Is this issue so important and problematic?! Or is there something else behind this issue?

Islam has a clear and explicit view on the issue of violence. Islam does not make the use of violence a principle; but in cases where violence is legal, it has not denied it either. We have two kinds of violence: one is legal violence; that is, the law applies violence; it states that if someone does this, they should be imprisoned. This is violence, but this violence is not bad. This violence is in response to the violation of human rights. This violence is against the lawless person. This violence is against the aggressor. If violence is not applied against the aggressor, aggression will increase in society. Here, violence is necessary. Another violence is illegal violence. For example, someone unjustly, arbitrarily, according to their own will, contrary to the law and contrary to the order, applies violence against someone; they slap someone in the face. Is this good or bad? It is clear that this is bad. There is no doubt about it.

Islam regarding social interaction and individual ethics says: "So by mercy from God, you were lenient with them. And if you had been rude in speech and harsh in heart, they would have disbanded from about you". The Prophet is praised for his softness and for his leniency in dealing with people, and it says you are not harsh and rough. This same Quran in another place tells the Prophet: "O Prophet, fight the disbelievers and the hypocrites and be harsh with them"; treat the disbelievers and hypocrites with violence. The same root of harshness that was in the previous verse is also here; but there it is with believers, in social interaction; but here it is in the enforcement of law and the administration of society and the establishment of order; there, harshness is bad; here, harshness is good. There, violence is bad; here, violence is good.

The Prophet entered Mecca and encountered people who had tortured and denied him for thirteen years and had brought all the hardships upon him; but he said to all of them you are free; he did not take revenge on them. But in that same journey, the Prophet mentioned a number of people by name and said wherever you find these, kill them! Among them were four men and four women. Here, violence was necessary; but there, leniency was necessary.

Islam regarding the identification of sin says do not spy, do not pursue, do not seek out the sins of this and that, do not unjustly accuse and label individuals as sinners; but where sin is proven, it says: "And let not the two of you be taken by pity for them in the matter of God"; you must punish these sinners; do not feel pity for them.

Islam is a comprehensive religion; it is not a one-dimensional religion. Where the Islamic government is confronted with force, aggression, and chaos against the law, it must behave with power, decisiveness, and violence - one should not be afraid of the name violence - but where it is in front of the people and to help the people, no; there, the general behavior of the Islamic government with its people is with kindness and tolerance; "It is grievous to him what you suffer; he is ardently concerned for you; and is kind and merciful to the believers". In the hardships that befall you, the Prophet suffers. It is always like this; any hardship that befalls the people, it is evident that those who care for the people become saddened and suffer. Therefore, that is the place; this is the place.

When the Prophet, in the eighth year of Hijra, went for the last pilgrimage - the Farewell Pilgrimage - to Mecca, Amir al-Mu'minin (peace be upon him) was on a mission in Yemen. The Prophet had sent that Imam to Yemen to teach the religion to the Yemenis; to collect their alms and help them. When Amir al-Mu'minin (peace be upon him) heard that the Prophet had gone for pilgrimage, he hurried to reach Mecca. Amounts of alms had been collected from the people of Yemen, among which were some Yemeni garments; that is, the garments sewn in Yemen at that time, which were very desirable and acceptable. Amir al-Mu'minin (peace be upon him) did not have the opportunity to travel with this caravan. He was in a hurry to reach the Prophet; therefore, he left someone at the head of the caravan to bring those funds; he himself reached the Prophet in Mecca to be the first to perform the acts of pilgrimage with the Prophet. After that caravan arrived, Amir al-Mu'minin (peace be upon him) went to them; but he saw that the Yemeni garments had been divided among themselves in the absence of the Prophet, and each had worn a beautiful garment and come! He said why have you worn these? They said it is spoils and alms; therefore, it belongs to us! He said until it is delivered to the Prophet - in today's terms, deposited in the treasury - it cannot be divided; this is against the regulations and against the religion. Therefore, he took the garments from them. Some did not give them; he forcibly took them from them. Naturally, if someone takes a privilege from someone, if they are not very faithful, they will be upset. They came to the Prophet and complained about Amir al-Mu'minin (peace be upon him)! The Prophet asked them why are you complaining; what has happened? They said Ali came and took these from us. The Prophet replied to them: Do not blame Ali for this; "He is harsh in the matter of God"; he is a harsh man in matters of God's regulations.

The boundary that Islam sets is this: legal violence. Legal violence is something that is not only good but necessary. Illegal violence is not only bad but a crime and must be confronted. This is the view of Islam. There is no debate or argument about this that some come and without knowledge of Islamic principles and without awareness of the realities of the matter, fill the pages of some newspapers with provocative, exciting, and misleading headlines! Of course, enemies who want the people to engage in disputes over these issues have other motives. Those who consider violence a general matter and do not distinguish between legal and illegal violence are against legal violence. They say if someone creates chaos in the streets of Tehran, disrupts the security of the people, destroys the property of the people, and endangers the children of the people, they should not be dealt with; because it is violence. But they themselves commit the most violent and horrific acts of violence around the world! Today, the same Zionist regime that one of its radios is one of the promoters of anti-violence and constantly shouts against violence, bombs southern Lebanon daily and kills women and children, young and old. Their friends around the world - those who control the media of the world - are the same!

I do not forget this inner pain of mine that a year and a half ago, when the esteemed and great martyr, martyr Lajevardi was martyred - someone who had a very brilliant face and many do not know about his struggles during the struggles and during the period of oppression, what this man did and where he was and how he lived; what prisons he endured and what hardships he bore. After the revolution, he took on the most unpretentious and hardest tasks and ultimately was martyred - one of the German newspapers wrote that the assassination of Lajevardi is not an assassination! That is, they even changed the title of assassination; why? Because it was carried out by internal dissidents! This is the propaganda of the world's media. The imperialist news empire that dominates the public opinion of the world is like this. The struggle of the Palestinian people to reclaim their land is terrorism; the struggle of the people of Lebanon to expel the Zionist occupiers is terrorism; but the arrival of the Zionist criminals into Lebanon and the kidnapping and killing of people and the destruction of villages is not terrorism! This is their logic. We should not be deceived by what the enemy throws into the atmosphere. We must think for ourselves.

One of the greatest manifestations of human independence is intellectual independence. See what Islam says; see what correct logic says. Is violence bad or good? The answer is that it is neither bad nor good; it is both bad and good. Legal violence is good and necessary; but illegal violence is bad, ugly, and a crime. They have turned this kind of discussion into a daily issue. The daily issue is also not something that will end. They constantly quote from this, quote from that; they distort the words of some of the greats to create a tense atmosphere in the country. A young person says violence is good, another young person says violence is bad. This one accuses him of violence, that one accuses this one of violence! Why do they do this? Our youth are not violent; our believers are not violent; our religious people are not violent. Where the law requires violence against someone, of course, violence will be applied. The law is also not a hidden matter. The day the Prophet ordered those individuals to be assassinated, he did not say it in someone's ear. He said openly that whoever finds Hind, kill her. Whoever finds so-and-so, kill him. Imam (may God be pleased with him) said whoever finds Salman Rushdie, kill him. Today, if the leadership, according to Islamic laws, requires a duty, it will say it openly. It is not secretive or whispered.

The second word is "reforms". Reforms is one of those words that has always been very attractive. The new government, from the very beginning, raised the issue of reforms. All those who suffer from any corruption have their hearts beating with this slogan and are in favor of reforms. Reforms are very good; but what are reforms? This is where the enemy intervenes again. The propaganda of the enemy's news empire enters the field and causes some to emerge and shout reforms; some to emerge and shout against reforms. Is it possible for anyone to be against reforms? Yes; the enemy's work is like this. The enemy's work is to create doubts and cloud the atmosphere for exploitation. The enemy has no interest in reforms. The decisive word in this regard is one word: reforms are either revolutionary, Islamic, and faithful reforms, and all the officials of the country, all the believing people, and all the thinkers agree with them; or reforms are American reforms, and all the officials of the country, all the believing people, and all the aware individuals of the nation oppose them.

In the context of reform, two sentences have been narrated from Imam Hussein (peace be upon him). Imam Hussein (peace be upon him) says: "I rose to seek reform in the nation of my grandfather". He seeks reforms and wants to bring about reform. In another place, he says: "Let us see the signs of Your religion and manifest the reforms in Your land"; we want reform to emerge among the Islamic nation and the Islamic country. This is the slogan of Imam Hussein (peace be upon him).

What is reform? Reform is that every point of corruption, every point of deficiency, and every point of corruption is transformed into a correct point. The revolution itself is a great reform. Although in the political terminology of the world, "revolution" is placed in opposition to "reform", I do not want to speak with that terminology. I present reform in the Islamic sense. The revolution itself is the greatest reform. The continuity of reforms is embedded in the essence and identity of the revolution. An aware, revolutionary, and courageous nation constantly looks to see which corruptions that have remained among them - corruptions that have arisen over time due to negligence, mismanagement, and transgressions - are to be corrected. What mistakes and errors are to be corrected? A revolution cannot exist without reforms. No human society can exist without reforms. From the very beginning of the revolution, everyone hoped that reforms would emerge. Everyone has done something according to their own efforts. Today, a government has come and set its slogan as "reforms". Very well; I know that the officials of this government - those who have the slogan of reforms; including the respected President - know what they mean by reforms. They want the same Islamic reforms.

It is clear that there are matters in society that need to be reformed. We need administrative reforms; we need economic reforms; we need judicial reforms; we need security reforms; we need reforms in laws and regulations. We need our administrative apparatus to have regulations that are equal for all and in which there is no discrimination. If there is, it is a corrupt point and must be reformed. Bribery and corruption must not exist; if they do, it is corruption and must be reformed. The ways of acquiring wealth must be legitimate. If some have acquired wealth through illegitimate means, this is corruption and must be reformed. If some have taken undue privileges, acquired windfall wealth, and made others poor at the price of enriching themselves, this is corruption and must be reformed. If exclusive privileges have been created in society and not everyone can take advantage of equal opportunities, this is corruption and must be reformed. If there is no job security and stability of regulations; if a person who wants to work in society is bound and is not given the opportunity to strive, these are corruptions and must be reformed. If there is a growing consumerist tendency in society, this is corruption. If in economic efforts, brokerage is preferred over production, this is corruption. These must be reformed. Reforms are these. If people are in a state of disorder - especially the officials of the sectors of the country are undisciplined - and there is no social discipline, this is corruption. If there is no sense of responsibility, this is corruption. If in the youth, human qualities - that is, courage, purity, honesty, vitality, activity, and work - do not develop, this is corruption. If there are unhealthy sexual relations in society, this is corruption. If there is addiction in society, this is corruption. If the level of public knowledge and awareness is not at the desired level, this is corruption. If there is no sense of duty among the officials, this is corruption. If there are those who make families unsafe; if there are those who make cities, streets, roads, and villages unsafe, this is corruption for the country. If there is crime and delinquency; if access to fair judgment is not available; if judicial proceedings are prolonged and cases remain for a long time, these are corruptions and must be reformed. We must prevent crime and delinquency. The revolution commands us to create these reforms and orders us. Everyone is happy and wishes for such reforms to take place in society. Of course, these reforms will not be carried out with mere compliments; these reforms will be carried out with decisiveness and action.

We have seen that the current officials - whether the officials of the executive branch or the judicial officials - have made efforts and laid out programs in the directions mentioned. Very well; but there are certain things that the enemy considers to be reforms. The Americans say your hijab should be removed; moral and religious boundaries should be broken; the government of the Quran and the conformity of laws with Islam - which is part of the constitution - should not exist; this is what they call reforms! These are American reforms! The Iranian nation has not achieved what it has gained cheaply. The Iranian nation has gained its independence, political growth, and dignity; these have not been gained cheaply.

The powerful and tyrants of the world strive for the expansion of their influence and interests. If it is asked what you are doing in the Persian Gulf; your country is where, the Persian Gulf is where; they say we have interests here! Amazing, so your interests, if your invasion requires it, must you invade?! Are your interests prioritized over the interests of nations?! These powers pursue everything for their own interests. If they support the slogan of reformism, it is a lie; they do not support reforms that have the true meaning of the word reform. They oppose reforms in this country. They oppose the revolution itself. They want the spirit of resistance and independence of this nation to be destroyed. They shout slogans and say words; some also repeat their words. Of course, this is truly a sad story that I do not want to delve into. The fact that some individuals in this country trust the enemy more than the friend; show more kindness to the foreigner than to the friend; repeat the words of the foreigner against the friend; this is a very sad story and a bitter tale that I do not want to delve into today. However, I cannot help but share this issue with you, the Iranian nation. I will eventually say that some individuals in this country, for the benefit of the enemy and against this nation, for the benefit of the aggressor and against the oppressed, what they are doing; but for now, I do not want to delve into this discussion.

What I want to say at the end of this discussion is that O Iranian nation! O dear youth! O intellectuals! O political groups! "Fear God"; be God-fearing and pious. The great message of Friday prayers every week is piety. Piety towards God means not to be deceived by the enemy and not to submit to the imposition of the enemy. The enemy wants to sow discord among us. The enemy wishes for there to be discord among the officials. The enemy wishes for there to be a civil war in Iran. The enemy cannot bear to see that the Islamic Republic has been able to keep this country safe and secure. In any place and for any excuse, whether due to someone's ignorance or malice, if an event occurs that disrupts security, the enemy rejoices. An example is the events that occurred in connection with the elections in one or two cities, which of course were either due to ignorance or malice. This should not have happened. Anyone who has an objection to an issue has a legal way to express it. Breaking windows, setting fires, and destroying public and private property is not a correct and rational way. No one praises them for such actions. Wherever even a little of this kind of thing happens, the enemy's propaganda apparatus magnifies and repeats it! Yes; the enemy encourages insecurity. Last summer, chaos and crime occurred in the streets of Tehran, which the enemy encouraged! If the judicial apparatus deals decisively and legally with that criminal and that rioter, the enemy bombards it with propaganda. We should not be deceived by the enemy.

I urge all groups, all organizations, all individuals, all the Iranian nation, and the youth - may God be pleased with the Iranian nation and the youth; truly, you have always shown the best role in all circumstances - to be vigilant against the enemy's deception. At this moment, there is no complaint or grievance against the people; the grievance is against those who should guide the thoughts of the people; but sometimes they do not fulfill their duties or are not familiar with them. The unity of the people, the heart unity of the people, the spiritual unity of the people, the love of the people, the consensus of the people around the Islamic system, around the sacred laws of Islam, around the constitution - which is also in accordance with Islamic laws - around the laws of the country - which at least most of them are in accordance with Islamic laws; if we do not say all of them are in accordance - constitutes "national unity".

We hope that God Almighty will bestow His blessings, send down His favors. May the attention of the Awaited Imam (may our souls be sacrificed for him) include the nation, and may the nation be able to advance these great experiences, and may the officials of the country be able to carry out these reforms - that is, the correct, Islamic, revolutionary, and faithful reforms - in the best possible way and benefit the people.

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

And by time. Indeed, mankind is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.

And peace be upon you and God's mercy and blessings.