Ayat. Khatami:`Fraud' used as pretext for post-vote riots

Ayat. Khatami:`Fraud' used as pretext for post-vote riots
12/31/2010 5:59:53 PM

Provisional Friday prayers leader of Tehran Ayatollah Ahmad Khatami said in his second Friday prayers sermon that seditionists used cheating as a means to stage riots.

Ayatollah Khatami said the seditionists tried to disrespect the Leader of Islamic Revolution.

Lauding mass public turn out in the pro-Islamic Revolution rallies on December 30, 2009, Ayatollah Khatami said the rallies marked the nation's solidarity with the Islamic Republic establishment and the leadership and disavowal of the enemies.

The December 30 epic nullified all plots of the seditionists and foil the sedition plot, Ayatollah Khatami added.

The post-election seditionists brought the public to streets last year with the motto of vote rigging on the vain hope of destabilizing the Islamic Republic establishment.

The media hue and cry that enemies, the European Union, the forged Zionist regime and the UK raised against the Iranian nation after the 10th presidential elections was unprecedented in its kind over the past 31 years, said Ayatollah Khatami.

On the government subsidy cut plan, Ayatollah Khatami said it has initially worked well and will hopefully be successful to the end.

He urged government to ensure the plan would not disfavor the vulnerable and the low-income class.

Elsewhere in his sermon, Ayatollah Khatami urged Pakistani government to be careful their country would not turn into a safe haven for terrorists and from where such terrorists would find their way to Islamic land of Iran.

He asked Islamabad to arrest and hand over the terrorists to Iran.

He touched on flood in Pakistan, urging Iranian nation to continue rushing help to the flood-stricken people of Pakistan.

http://english.iribnews.ir/NewsBody.aspx?ID=11930

Iranian nation defused enemies' sedition

Iranian nation defused enemies' sedition
2010/12/29 - 18:10

Leader of the Islamic Revolution Ayatollah Sayyed Ali Khamenei said the Iranian nation succeeded to defuse sedition incited by enemies after the June 2009 presidential elections in the country.

The Islamic Revolution Leader made the remarks in an address to thousands of enthusiastic people from the northern Iranian province of Gilan on Wednesday.

"As the Iranian nation showed its initiative and bravery during the eight-year Iraqi imposed war, it also defused the enemies' sedition in this eight-month soft war," Ayatollah Khamenei added.

Stressing that Iran's Islamic establishment is a popular system belonging to people, Leader of the Islamic Revolution said, "Enemies should remember this message that Iranians are the one who uphold the Islamic Republic's dignity.

Ayatollah Khamenei emphasized that the Iranian nation thwarted efforts made by those who intended to incite sedition in the country in a spontaneous move and gave them a crushing response.

"Enemies of the Iranian people and those who think they can cause a rift between the nation and officials of the Islamic establishment should know that the Islamic establishment belongs to the nation and that Iranians are its main guardians," Islamic Revolution Leader said.

Islamic Revolution Leader emphasized that leaders of arrogant countries, and America in particular, use different ways including plots, hypocritical remarks and clear enmity to counter the Islamic establishment.

"All these approaches show that they have not reached a correct analysis of the Iranian nation," Ayatollah Khamenei went on to say.

Ayatollah Khamenei described as a big challenge the last year's sedition and said, "In this big challenge, the enemy supported sedition provokers on one hand and even announced their names but on the other hand, the Iranian nation had a strong presence in the scene."

The Islamic Revolution Leader stressed the importance of disappointing enemies as the only way to get rid of them and said it was a big fault by sedition provokers to raise hope for enemies.

Ayatollah Khamenei pointed to high turnout of the Iranian nation in the June presidential elections and added, "This great participation could lead to success of Iranians in many political fields but sedition provokers inflicted damage to the Islamic Revolution and nation by inciting sedition and stirring hope among enemies."

http://www.leader.ir/langs/en/index.php?p=contentShow&id=7701

Supreme Leader’s Address at “Strategic Thoughts” Meeting

Supreme Leader’s Address at “Strategic Thoughts” Meeting
01/12/2010

The following is the full text of the speech delivered by Ayatollah Khamenei on December 1, 2010 in a meeting with a group of intellectuals and scholars in Tehran. The meeting was arranged to discuss various aspects of developing an Islamic-Iranian paradigm of progress.

In the Name of Allah, the Beneficent, the Merciful

Thankfully, tonight's meeting was a very good meeting, and I really benefited from it - both from the comments that were made and even more from seeing the potential of our country's scholars and intellectuals to raise issues and elaborate on different elements of a complex issue. Tonight I witnessed this general potential. I am truly grateful both to you dear audience who have attended this long meeting, and to those who arranged this meeting - including Mr. Vaezzadeh and those who cooperated with him. It is late, so I will not make detailed comments. I will speak briefly. [Mr. Vaezzadeh interrupts and asks the Supreme Leader to deliver a detailed speech.] Hopefully, there will be time for detailed comments as well.

This is the first meeting of its kind in the Islamic Republic. Many meetings have been held so far - both the ones I have attended and the ones I have not - but we have never held such a meeting so far. The primary purpose behind this meeting - or more specifically, this set of meetings, as they will hopefully continue in the future - is to engage our intellectuals in large-scale affairs of the country. The country has a number of essential issues. There are vital things that should be done. There are enormous capacities that can be at the service of this great movement. It will be impossible to achieve this purpose unless our intellectuals and scholars are involved in these large-scale issues. This has to happen, and by Allah's favor, it will. The issue of preparing an Islamic-Iranian paradigm for progress is one of our large-scale issues, which of course includes tens of other issues inside it, and I will speak about these issues later on. There are also other issues that should be raised.

The second purpose behind this meeting is to create a culture and a discourse first among our intellectuals and then among ordinary citizens in society. For example, the comments that you made in this meeting will steer the minds of our intellectuals and subsequently the minds of our ordinary citizens in a particular direction when they are disseminated in society. Then we will be encouraged to think about a paradigm of progress and a model for progressive movement. We will be encouraged to feel that we should be independent and stand on our own feet in this regard. We will be encouraged to detect the flaws of relying on foreign paradigms. Today we are in need of this. Unfortunately, our intellectuals have not yet achieved a correct and appropriate result in important aspects of this issue. This has to happen, and by Allah's favor, it will.

The third purpose is that there is a need to develop the infrastructures for the management of the country during the decades to come. This and similar meetings will result in creating these infrastructures. These are the purposes that we pursue through this meeting as well as similar meetings that will hopefully be held in the future.

Therefore, the work is not limited to certain individuals and government officials. The responsibility is not limited to me. All of us have a responsibility to fulfill regarding the work that is being done. Each of us is responsible according to our capabilities and capacities and the authority we have. And we will hopefully pursue our duties. This is one of the points I wanted to make.

The next point is that the work we are doing will not pay off in the short term. I became involved in the issue with this point in mind. Of course some of the gentlemen presented plans and suggestions for producing short-term gains, and nothing is wrong with these plans and suggestions. But what I have in mind will only be achieved in the long term - or in the medium term at best. This is a long-term endeavor. If by Allah's favor, we manage to achieve an Islamic-Iranian paradigm of progress through a reasonable process, the paradigm will be a seminal document compared to all documents that delineate national plans and policies. That is to say, even our 20-year and 10-year strategic plans - which will be formulated in the future - should be prepared on the basis of the Islamic-Iranian paradigm of progress. The policies that will be made - large-scale policies of the country - should be based on this paradigm. They should be formulated in a way to fit the paradigm. Of course this paradigm will not be a rigid paradigm. What will be formulated will not be unquestionable. New conditions will necessitate changes. And it will be necessary to make those changes in the paradigm. Therefore, the paradigm will be flexible. The goals are specified, but the strategies to achieve those goals may be changed or reformed to fit differing conditions. Therefore, we will avoid the pitfall of haste. Of course the speed should be reasonable. But we will not rush, and by Allah's favor, we will move forward at a dignified and appropriate speed.

Our friends engaged in good discussions about the basic elements of the Islamic-Iranian paradigm of progress. They engaged in good discussions about what is meant by "Islamic", what is meant by "Iranian", what is meant by "paradigm", and what aspects of "progress" are intended. What I would like to add is that I selected the word "progress" carefully. I intentionally avoided the word "development". The reason is that the word "development" is a loaded term. It is accompanied by certain requirements that we may be opposed to. I do not want to take a common international term - of which people have a certain understanding - and use it in the context of our own work. I will now discuss the concept that I have in mind. The concept that I have in mind is "progress". I will define this term. I will explain what I mean by progress - what the direction and the dimensions are. Avoidance of borrowing terms is something that we have witnessed in other cases as well in the discourse of the Revolution. I did not use the term "imperialism". I used "arrogance". I wanted to avoid certain aspects that imperialism may have. I did not want to highlight those aspects. My focus was on the aspects that are conveyed by the term "arrogance". Therefore, I proposed the term, and it became common in the discourse of the Revolution. The world knows what I mean by the term. The same is true of certain other terms as well.

I have a clear conception of progress. I will use the term "progress" and will explain what I mean by it. Regarding the Iranian aspect of the paradigm, our friends rightly pointed out that historical, geographical, cultural, climatic and geopolitical conditions affect the formulation of this paradigm. It has also been pointed out that the designers should be Iranian intellectuals, and this is a perfectly appropriate aspect of being "Iranian". That is to say, we do not want to borrow the paradigm from other countries. We want to put into a specific framework what we consider as necessary, what we think is in line with our national interests and what we can use to delineate our future. Therefore, this paradigm is Iranian, and it is Islamic at the same time. This is because the goals, values and methods will all be rooted in Islam. That is to say, our focus is on Islamic concepts and teachings. We are living in an Islamic society ruled by an Islamic government, and we feel proud that we can make use of Islamic sources.

Fortunately, we have access to Islamic sources. We have access to the Holy Quran, the Sunnah and the rich and prominent concepts that our philosophy, logic, fiqh and law contain. And this is the reason behind choosing the word "Islamic". The word "paradigm" means a comprehensive plan. When we say "the Islamic-Iranian paradigm", we mean a comprehensive plan. Without a comprehensive plan, we will face confusion, just as we have been suffering from zigzag and purposeless movements during the past 30 years and we have been running around without a plan. Sometimes we carried out a movement and then we did the opposite - in cultural areas, economic areas and different other areas. This was because of the lack of a comprehensive plan. This "paradigm" is a comprehensive plan. They ask which direction we are moving in and what goal we are pursuing. Naturally, as the dear friends said, the favorable situation and how to achieve that situation should be delineated. Undoubtedly, many questions will be posed. It is necessary to be aware of these questions. One of the gentlemen said that there are four thousand questions. This is very good. These questions should be identified. This movement should be started among our elites. Questions should be asked, and answers should be provided for them. This movement is long-term.

Of course "Islamic" or "Iranian" do not at all mean that we will not make use of the achievements made by others. In order to acquire knowledge, we will not create any limitations for ourselves. We will seek knowledge, appropriate understanding and appropriate experiences, no matter where they are. However, we will not borrow anything without considering it. We will make use of any knowledge in the world that is available to us.

There are questions some of which were asked in this meeting and answers were provided, but I will not repeat them now. Good comments were made, but there is no need for me to repeat them. Of course I have personally seen the work that has been done so far. Very good points were raised in this meeting. Some people ask, "Why now?" After they accept the necessity of the paradigm, they ask why it has not been developed so far or why it is necessary to do it now. The delay is not too long. 30 years is not a long time for a process that will definitely result in the formulation of such a paradigm. Knowledge and experiences accumulate, and political conditions necessitate different things. Then we reach certain points that have been unknown and by Allah's favor, we will clarify them.

I believe the country enjoys good capacities at this point. Of course it was pointed out that we do not have the necessary intellectual capabilities in order to formulate such a paradigm. This is not acceptable to me. The country enjoys a lot of capacities. As far as I know, there are very good capacities that have already been actualized - in academic circles, in Qom Seminary and in other seminaries of the country. Moreover, there are some potentialities and capacities that can be followed up and realized. They can be brought into the arena. If we fail to start this process and follow it up today, we will definitely fall behind and suffer from a loss. This is why it is necessary to continue the movement that has been designed like this.

What I would like to add again is that we should generally determine the levels on which this progress is to take place. There are four main levels. The arena of daily life is one of them, and this includes justice, security, government, wellbeing and other such things. Progress should start on the intellectual level. We should help society move towards thinking. This is a Quranic lesson. Just see how many times words like "think" and "reason" have been used in the Holy Quran. We should turn thinking and generation of ideas into an outstanding and clear truth in our society. Of course this will start from our elites and will spread to the general public. Of course this has its own strategies and requirements. Education and the media are the tools, and it is necessary to include all these things in our plans.

Knowledge is the second level - which is less important than the first level. We must make progress in the arena of knowledge. Of course knowledge is the product of thought. At present, it is necessary to use all our capacities and try as hard as we can when moving towards intellectual progress. Fortunately, this movement was started in the country several years ago - the movement towards scientific innovation, scientific progress and scientific independence. After all, this is the nature of knowledge - it shows itself in the form of technologies and other such things. In many cases, unlike the subject of our discussion, the product of a scientific movement is not long-term. It produces short-term gains. Scientific work should be deep and fundamental. This is another level of progress.

The third level is the level of daily life, which I mentioned earlier. All the things that are known as essential issues in the life of a society belong in this category - issues such as security, justice, welfare, independence, national dignity, freedom, cooperation and government. These are different levels on which progress has to take place, and it is necessary to take them into consideration.

Progress in spiritual areas is the fourth level - which is the most important level and is the soul of the other levels. We must formulate the paradigm in a way that it results in helping our Iranian society move towards further spirituality. Of course the necessity of this is clear to me, and it may be clear to many of the dear audience as well. However, it should be made clear to everybody that spirituality is not in conflict with science, politics, freedom or any other area. Rather, spirituality is the soul of all these things. It is possible to conquer the peaks of science while adhering to spirituality. That is to say, it is possible to have both spirituality and science. Then the world will become humane. It will be a world that is appropriate for man to live in. The modern world is governed by the law of the jungle. A world in which science, civilization and wealth are accompanied by spirituality will be a humane world. Of course a perfect example of this world will be formed after the re-appearance of the Imam of the Age (may our souls be sacrificed for his sake), and I would say it will be the beginning of the life of man. Today we are in the early stages of human life. We are like people who are moving forward through mountains, hills and difficult routes in order to reach the main road, and when we get there, it will be time to move towards lofty goals. During its life on earth, humanity has been moving forward through these difficult routes in order to reach the main road. When it reaches the main road - which will be after the re-appearance of the Imam of the Age - then the main movement of man will start. The swift movement of man will start. The successful and effortless movement of man will start. The trouble will only be limited to moving forward on the main road. There will be no confusion then.

In any case, these are the four levels of progress, and we should move forward on these four levels taking the paradigm that you are pursuing into consideration. It is generally clear to me how the paradigm should be pursued, and I will speak about this.

Regarding the Islamic aspect of the paradigm, our friends made very good points. The first issue that has to be taken into consideration is the point of departure - the issue of monotheism. "To Allah We belong, and to Him is our return." [The Holy Quran, 2: 156] The most important problem of the modern world - the most alluring example of which is the west - is that it has strayed away from God, faith in God, and commitment to this faith. Of course people may appear to have faith in God, but they are not committed to this faith. If the issue of point of departure is resolved, many other issues will be resolved as well. "Whatever is in the heavens and the earth declares His glory." [The Holy Quran, 59: 24] "For to Allah belong the Forces of the heavens and the earth, and Allah is Exalted in Power, Full of Wisdom." [The Holy Quran, 48: 7] When people come to believe this issue, this divine glory and this monotheism provide them with an inexhaustible source of power. "He is Allah, besides Whom there is no god - the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness. Glory be to Allah from what they set up (with Him)." [The Holy Quran, 59: 23] When one believes in monotheism like that and manages to extend this belief to the framework of one's life, this essential problem of humanity will be solved.

The second issue, which is the essential issue, is the Day of Judgment and divine accountability - the fact that death is not the end of everything. The fact that there is divine accountability is very important. "So he who has done an atom's weight of good shall see it, and he who has done an atom's weight of evil shall see it." [The Holy Quran, 99: 7-8] A nation that has this belief and includes these Quranic verses in its plans will witness an essential change in its life. Believing that the consequences of one's actions extend beyond one's material life makes self-sacrifice and jihad meaningful and logical. The issue of jihad is one of the greatest tools used by religions - and it is particularly highlighted in Islam. Jihad should be accompanied by self-sacrifice, otherwise it will not qualify as jihad in the first place. Self-sacrifice is something illogical within the framework of material wisdom. There is always the question, "Why would I sacrifice myself?" It is faith in the Day of Judgment that makes self-sacrifice logical and reasonable. When we believe that none of our actions will go unnoticed, that all our actions will be recorded and that we will see them in front of our eyes in our "real life" in the hereafter, then we will not feel regretful if we lose something in order to fulfill an obligation - even if that something is our life, our children and our dear ones. "And this life of the world is nothing but a sport and a play. And as for the next abode, that most surely is the life." [The Holy Quran, 29: 64] These things should be included in the paradigm of progress and should become meaningful in the progress of a society. Therefore, the main issue is the issue of monotheism and the Day of Judgment.

The next issue is the lack of a clear line between the world and the hereafter. "The world is the farm of the Hereafter." I think some of our friends mentioned the same point as well. This is very important. The world and the hereafter are not separate from one another. They are two sides of the same coin. "And indeed hell surrounds the unbelievers." [The Holy Quran, 9: 49] Unbelievers are living in hell, but they do not realize this. They will realize it when hell appears in a material form. They are not aware of what they are. And we fail to see them for what they are because we are blindfolded, but when death wakes us up, we will see their real nature. Therefore, this is the meaning of the lack of a clear line between this world and the hereafter. It is not right to think of the world as lottery tickets. That is not the case. Basically, the world and the hereafter are two sides of the same coin.

The next issue is Islam's view of man and centrality of man. This issue has an extremely vast meaning in Islam. It is clear that the Islamic view of man is completely different from the conception of man in materialistic western philosophies, 19th century positivism and similar other schools. Basically, the Islamic conception is one thing and the western conception is quite another. The two sides define man in completely different ways. Therefore, centrality of man in Islam is completely different from centrality of man in those materialistic schools. Justice, security, welfare and worship - all these things are supposed to bring about happiness for man. The issue of happiness is limited to the individual, but this does not mean that one should ignore the conditions of other people and not do anything for them. "And whoever keeps it alive, it is as though he kept alive all men." [The Holy Quran, 5: 32] According to a tradition, an Imam was asked what the Quranic verse means. He said that the most probable interpretation is that one should guide someone onto the right path. It is clear that this is an obligation that everybody should fulfill. However, from an Islamic perspective, a priority for man is the obligation to deliver himself. We have an obligation to save ourselves. Our salvation lies in the fulfillment of our obligations. Of course social responsibilities, administration of justice, fighting oppression, establishment of a righteous government and fighting corruption are all preliminary steps towards that salvation. Therefore, this is the most important goal, and everything else is just a preliminary step. Establishment of an Islamic community is a preliminary step. Justice is also a preliminary step. "That mankind may observe right measure." [The Holy Quran, 57: 25] It has been mentioned in the Holy Quran that this is a goal of divine prophets. Undoubtedly, justice is one of the goals, but it is a medium-term goal. The ultimate goal is salvation of mankind. This has to be taken into consideration.

Man has obligations to fulfill. He has free will and is faced with divine guidance. "Have We not given him two eyes, and a tongue and two lips, and pointed out to him the two conspicuous ways?" [The Holy Quran, 90: 8-10] Man is free to choose between being guided and misled. Man has a commitment to himself, his society and those around him. From this perspective, democracy is not only a public right, but it is also an obligation. That is to say, all people are responsible to play a role in governing their society. It is not acceptable to say, "This does not concern me." No, the well-being or corruption of a country and its government concern all people who live in that country. That is to say, people have a responsibility to play a role. This is one of the essential elements that should be taken into consideration from an Islamic perspective, and it should also be observed in the paradigm.

Government is the next issue. Again, Islam has special views in this regard. From an Islamic point of view, individual qualifications are an essential issue when it comes to government. Based on the level of one's involvement in management, one should have the necessary qualifications and consider oneself as qualified. Otherwise, his rule is unlawful. Avoiding arrogance, extravagance and selfishness are important issues in government. "Surely he was arrogant, (and) one of the extravagant." [The Holy Quran, 44: 31] God says this about Pharaoh. That is to say, the problem with Pharaoh was that he was arrogant. Therefore, for a ruler, being arrogant is a negative characteristic. A ruler does not have the right to behave in an arrogant manner. If someone is arrogant by nature, he does not have the right to accept power. Also, the people do not have the right to accept him as the ruler and leader of their society. A selfish person wants everything for himself. Selfishness is the opposite of self-sacrifice. Self-sacrifice means depriving oneself of everything for the sake of others, and selfishness means depriving others of everything for the sake of oneself. Arrogance and selfishness are among negative characteristics of government. Speaking about the Umayyad dynasty, the Commander of the Faithful (a.s.) says in Nahjul Balaghah that the reason why they were not qualified to rule was that public wealth was exclusively in their hands although public wealth belongs to the people. They also considered the people as their slaves. And they manipulated God's religion the way they wanted. Therefore, Islam has its own view of government. This has to be included and observed in our long-term paradigm of life.

You gentlemen made good points regarding the economic issue. "So that it may not be a thing taken by turns among the rich of you." [The Holy Quran, 59: 7] This is an important criterion. The issue of justice is very important. Justice should definitely be one of the main foundations of this paradigm. In fact, justice is the criterion to judge the whether a government is righteous or not. That is to say, in the absence of justice, the righteousness and legitimacy of a government are questionable from an Islamic point of view.

The next issue is the necessity of a non-materialistic view of economy. Many of the problems that the world is currently faced with are due to the materialistic view of economy, monetary issues and wealth. All the things that our dear friends mentioned regarding corruption of the west, various problems, the issue of exploitation, colonialism and other such things are due to the fact that there is a materialistic view of wealth and money. It is possible to rectify this view. Islam considers wealth as important. Production of wealth is something favorable in Islam. However, there has to be a divine and spiritual view of wealth. According to the divine and spiritual view, wealth must not be used to give rise to corruption, domination and extravagance. Wealth should be used to benefit society. There are many other issues in this regard which have to be taken into consideration.

Of course there are many issues in this regard. I do not want to make this discussion too long because it is late and there is no need to discuss these things in this meeting. By Allah's favor, we will have a lot of time for such discussions.

I said that this paradigm is the beginning of the path. That is to say, tonight's meeting was a start. This should be continued. It may be necessary to hold tens of meetings and conferences regarding the Islamic-Iranian paradigm of progress. It may be necessary to form tens of scientific teams in our universities. Hundreds of our intellectuals, elites and scientists - who are not interested in teamwork and prefer to work individually - may be prepared to study the paradigm in the comfort of their own homes. It is necessary to make use of their contribution as well. Intellectual links should be established. Our universities and Islamic seminaries should be involved so that we can pursue this issue to a favorable point.

Of course the report that was presented by Dr. Davoudi was a very good report. I was more or less aware of the points that he mentioned in the report, but I did not have such detailed information. The points he mentioned are very good indeed, and they are not at all in conflict. Preparing the paradigm is not the kind of work that can be done by a particular organization. It is something that must be done by deploying all intellectual capacities of the country. As I said, the paradigm is not a short-term project with short-term gains. It is a long-term endeavor. It has to be done, and we are not in a hurry. We will move forward. And this is not something that can be ratified by parliaments or administrations. As I said, the paradigm will be above all the other strategic documents of the country. It has to go through many stages before it can achieve the necessary coherence. These thoughts should first mature to a favorable point.

It is also necessary that a center be formed to follow up this issue. By Allah's favor, we will establish this center. It is necessary for such a center not to have exclusive control over this movement. We will not demand the center to do everything. Rather, we will demand it to supervise this great movement by the elites of our country. We will demand it to follow up the movement and provide different kinds of assistance. The center should act in a way that the movement is not thwarted. Of course as I said, it is necessary for us to establish a headquarters, and by Allah's favor, we will do so. Therefore, tonight's meeting is not the end of things. That is to say, this issue is not one that can be discussed and wrapped up in this meeting. By Allah's favor, the discussion will continue. Of course different groups of people will be involved. That is to say, there are many people and prominent figures who should be involved. As Dr. Vaezzadeh advised, those who have ideas should go ahead and put their ideas forward. Some of the points that were mentioned in this meeting deserve careful consideration. That is to say, intellectual teams should be formed to discuss, analyze and argue for and against this issue. It should be debated the way seminarians debate so that we can achieve results.

Greetings be upon you and Allah's mercy and blessings

http://english.khamenei.ir//index.php?option=com_content&task=view&id=1399

Supreme Leader’s Speech to Basijis

Supreme Leader’s Speech to Basijis
25/11/2010

The following is the full text of the speech delivered by Ayatollah Khamenei on November 25, 2010 to more than 110 thousand basijis in Tehran. The speech was delivered on the occasion of Eid al-Ghadir.

In the Name of Allah, the Beneficent, the Merciful

All praise is due to Allah, the Lord of the Worlds, and greetings be upon our Master, Muhammad Al-Mustafa, and upon his immaculate household and select companions. All praise is due to Allah Who placed us among those who adhere to the leadership of Ali, the Commander of the Faithful, and the infallible and immaculate Imams.

I would like to congratulate all you dear people who have attended this great and impressive gathering, all the sincere basijis across the country, all those who consider themselves committed to Islam and rule of Islam, and all those who respect the holy name of Ali ibn Abi Talib (a.s.) on auspicious Eid al-Ghadir.

Although Eid al-Ghadir is usually associated with Imami-Shia denomination, considering the vast meaning and theme that this event contains, it in fact belongs to all Muslims. I will explain that Eid al-Ghadir is even beyond this and that it belongs to all people who are deeply concerned about happiness of man.

We Shia Muslims have this firm belief about Ali ibn Abi Talib (a.s.), a belief that is founded on firm and indisputable reasons. We consider the mutawatir Hadith of Ghadir al-Khumm which has been narrated by all great hadith narrators - including Shia and Sunni narrators - as the proof of this firm belief.

On a hot day and in a strategic spot, the Holy Prophet (s.w.a.) publically appointed Ali ibn Abi Talib (a.s.) as Imam of Muslims and put him in charge of all Islamic affairs. "Those who consider me as their guardian [mawla] should consider Ali as their guardian." This refers to numerous ayahs which say that Vilayat of the Holy Prophet has been established by Allah the Exalted. "Only Allah is your Vali and His Messenger." [The Holy Quran, 5: 55] And there are numerous other ayahs. According to the Hadith of Ghadir al-Khumm, "Those who consider me as their guardian [mawla] should consider Ali as their guardian." Any aspect of Vilayat that applies to the Holy Prophet also applied to the Commander of the Faithful, as he was appointed by the Holy Prophet. This is a firm, well-documented and indisputable reason. This has been discussed by Islamic luminaries, but there is no need to start ideological discussions in this meeting. The proof is indisputable.

Everybody had tested Ali ibn Abi Talib at that time. There was nobody who had doubts about the appointment of the Commander of the Faithful as Imam. It was clear to everybody that such a selfless, sincere, faithful and pious man deserved to be appointed as Imam by the Holy Prophet - and in fact, by Allah the Exalted. The appointment of the Commander of the Faithful was not a decision by the Holy Prophet - it was a divine decision. It was a decision made by Allah the Exalted, which was announced to people by the Holy Prophet.

The day the Commander of the Faithful entered Medina with the Holy Prophet, he was a young man in his early twenties. The youth of his age should compare their behavior with how that prominent youth affected the history of mankind. It was the same young man who became the brilliant champion of the Battle of Badr. It was the same young man who did so well in the Battle of Uhud that all Muslims realized the greatness of his performance. It was the same young man who stood by the Holy Prophet in different trials, in early Islamic battles led by the Prophet, in resisting the pressure by the camp of arrogance and infidels of that time. It was the same young man who did not become attached to the material world. The day the Holy Prophet appointed that young man as Imam, the greatness he enjoyed in the eyes of Muslims could not be denied by anybody, and nobody has denied his greatness ever since.

The event of Ghadir was not just limited to appointment of a successor for the Holy Prophet. Ghadir has two aspects. One is the appointment of a successor. The other aspect of Ghadir is highlighting the issue of Imamate and what all Muslims understand from the word "Imamate". Imamate means leadership of people and society in religious and worldly matters. This has been one of the essential issues throughout the long history of mankind. The issue of Imamate is not particular to Muslims or Shia Muslims. Imamate means that an individual or a group rules a society and determines the direction of their movement in worldly and spiritual matters. This is an issue for all human societies.

There can be two kinds of Imam. One is the kind that is described in the Holy Quran: "And We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve." [The Holy Quran, 21: 73] This is the kind of Imam who guides people by God's order - the kind of Imam who protects people against dangers, pitfalls and slips and leads them towards the desired goal of worldly life, the life which has been bestowed on human beings to give them an opportunity to reach that goal. This is one kind of Imam, and divine prophets are an example. The Holy Prophet is an example of this kind of Imam. Imam Baqir (a.s.) gathered people in Mina and said, "Surely the Messenger of God was the Imam." Divine prophets who were the most select human beings are among this kind of Imams. Their responsibility is to guide people. They are guided by Allah the Exalted, and they transfer divine guidance to people. "And We revealed to them the doing of good." Their actions are good deeds. "... and the keeping up of prayer." They keep up daily prayers, which are the secret behind the relationship between man and God. "And Us (alone) did they serve." They are servants of God, just like all other human beings who are servants of God. Their worldly dignity does not at all affect their heartfelt desire to serve God. This is one kind of Imam.

The other kind of Imam has been exemplified in the Holy Quran by the Pharaoh: "And We made them Imams who call to Fire." [The Holy Quran, 28: 41] The Pharaoh was also an Imam. In this ayah, the word "Imam" has the same meaning as in the ayah I recited. That is to say, worldly life of people, their religion and their life in the hereafter are all controlled by the power of their Imams, but they call people to Fire. Such Imams call people to destruction.

In spite of what they claim, even the most secular governments of the world are controlling the life of the people in this world and in the hereafter - whether they know it or not. The great cultural organizations which are leading young generations in the four corners of the world towards immorality and corruption are the same kind of Imams who "call (people) to Fire." It is institutions of power that call people to Fire because of their interests, because of their oppressive rule and because of their desire to reach different political goals. The life of people in this world and in the hereafter lies in their hands. They have full control over the body and soul of people.

The claim that in Christianity the church deals with spiritual matters and the government deals with worldly matters is a fallacy. When power is in the hands of people who are alienated from religion and ethics, the church will be at their service, spirituality will be crushed in their powerful clutches and the body and soul of human beings will be influenced by the elements of their power. This is a persistent problem that humanity has to deal with.

A society is either led by a just Imam - who is from God and guides people towards good deeds and justice - or is controlled by people who are alienated from justice, are not familiar with it and bear grudges against it in many cases. Because justice is in conflict with their personal and material interests, they hold grudges against it. It is always one of these two possibilities, and there is no third possibility.

Through the establishment of a government and a civil community in Medina, it was proven that Islam is not just limited to giving advice, preaching and verbal call to God. Islam wants the truths of divine rules to be realized in society. This is not possible unless through establishment of a divine government. At the end of his life, the Holy Prophet selected his successor under the order and inspiration of God. Of course the history of Islam went off in a different direction. But this was what the Holy Prophet and Islam wanted. This became a model that went down in history. It is not right to think that the Holy Prophet's thought failed. No, his thought did not fail. It was just that his thought was not practiced in that era, but this standard remained in Muslim communities and the Islamic history. Today you can see the results in this corner of the world of Islam. By Allah's favor and transforming power, this paradigm and this clear path will spread in the world of Islam on a daily basis. This is the theme of Ghadir.

Therefore, the issue of Ghadir is not a Shia issue. It is an issue for all Muslims and even for all human beings. Those who think are aware that this clear path is one that belongs to all human beings. There is no other path. If evil people seize power in human communities, the world will go in the direction the signs of which can be seen in the modern world. The more the world is modernized, the more dangerous those governments become. Of course the more the world progresses in terms of knowledge, the more the possibility that a path of guidance will emerge. It is not the case that progress of knowledge pushes this path of guidance backward. No, it progresses along with the progress of knowledge.

Today the great Basij movement of the people in our country is a clear truth. You are part of a great garden called Basij. This garden was created by our magnanimous Imam who provided it with water through his words and behavior. These saplings are thankfully thriving on a daily basis. Today the Basij is an impressive, undeniable and unique truth in our country. It is a fact that the enemy propaganda and their followers inside the country are trying to humiliate and insult the Basij. These people even insulted the word of God and the Holy Prophet. Something that is inherently impressive and brilliant will not be belittled or made less brilliant with insult and slander.

Today the Basij is an impressive and brilliant truth in our country, and it is unparalleled. Both males and females, people from different age groups, adolescents, youth, middle-aged and old people and people from different occupations - including students, seminarians, professors, teachers, laborers, farmers and businessmen - have joined the Basij from across the country. That is to say, there is no occupational, gender-based, ethnic or linguistic border. In this gathering, for example, there are Azeris, Kurds, Lors, Persians, Baluchis and different other Iranian ethnicities. The same is true about all parts of the country. The Basij is an organized and structured organization that has a goal, and it enjoys such impressive scope, variety, quantity and faithful quality that are not observed in other organizations.

Your heart belongs to the Basij. There are different parties in the world, and there may be many of them out there - of course the millions strong Basij is unique among all parties in the world in terms of the number of its members - but it is only the tongues, bodies and material capabilities of the members of a particular party that are at the service of the party. It is not clear whether their hearts and loyalty is with their party or not. The Basij is about hearts. It is about souls. It is about beliefs and faith. And these are the things that come to the aid of a nation in difficult times. When nations face hardships, bodies are not useful. It is hearts that should be in the arena. It is hearts that should be in the vanguard. Those who acted as pioneers did not necessarily have strong bodies, but they had strong hearts and faith which enabled them to make their way through mountains and difficult paths, avoid the pitfalls and reach the destination. The Basij is such a truth, and we should appreciate it. First, it is basijis who should appreciate the Basij. We heard in the pledge of allegiance by the dear basijis that they are thankful to God for being a member of the Basij. This is indeed how they should feel. One should thank God for the opportunity to enter such a great organization.

The Basij does not just have one orientation, one dimension and one purpose. This is another reason why the Basij is important. The Basij enjoys military skills. It has taken on the most difficult responsibilities at the warfronts in the most difficult conditions. But it is in fact an all-purpose organization. That is to say, the Basij is a pioneer in any arena that it enters. Today our basiji youth play a pioneering role in scientific arenas as well. Our basiji professors are among the most successful people as far as their scientific work is concerned. Our basiji artists - those who entered the arena of art with a basiji spirit - have accomplished more achievements, and they have managed to attract more people. Whenever people enter an arena with basiji spirits, sincerity, faith, courage and innovation, they can make great achievements. This is the essence of the Basij.

Our dear basijis should appreciate this, and they should strengthen their basiji qualities. Being a basiji has a number of foundations. Dear youth, all of us should strengthen these foundations within ourselves on a daily basis. The more your insight is, the closer you can get to sincerity of action. The more sincerely you act, the more Allah the Exalted will increase your insight. "Allah is the guardian of those who believe. He brings them out of the darkness into the light." [The Holy Quran, 2: 257] God is your guardian. The closer you get to God, the more your insight and your capability to see realities will be. When there is light, one can see realities. In the absence of light, one cannot see realities. "And (as to) those who disbelieve, their guardians are the evil ones who take them out of the light into the darkness." [The Holy Quran, 2: 257] When we are blinded by disbelief, when we are blinded by passions - which are genuine manifestations of disbelief and are worse than pharaohs within us - when we are blinded by greed, jealousy, materialistic desires, passions and carnal desires, we cannot see realities.

You saw that some people failed to see realities that were right in front of their eyes. They failed to identify them. In the complex and preplanned fitna of the year 1388, certain realities were in front of people's eyes. They did not let some people see and understand these realities. When some people decide to create a fitna in a country for the sake of their ambitions, their greed for power and their desire to achieve their accumulated wishes, they stoop to turning their back on national interests of a country and the righteous path. They stoop to trampling on national interests and the righteous path. They act in a way that western leaders and the Iranian nation's number-one enemies become excited and support them. This is a clear truth. This is not something that one can miss when there is light. But some people failed to see these realities. Some people do not see and understand these realties. Because of the darkness of their hearts, some people may even understand realities, but they are not prepared to act on the basis of their understanding. These are all consequences of human passions. These are all consequences of taking orders from our inner pharaoh. They are the consequences of human passions which are like a drunken elephant, and holy sharia turns piety into a hammer for a believer to strike the head of the drunken elephant and calm it. If we manage to calm the drunken elephant within ourselves, then the world will be illuminated and we will be able to see everything. But when there is a tendency to seek one's passions, one will not be able to see. As members of the Basij and as young people whose hearts are pure and enlightened, you can strengthen this spirit and this quality within yourselves through the purity of your heart. Basijis are pure-hearted and enlightened.

My dear ones, you became basijis, and I congratulate you on that. But try to stay basijis. It is important to tread the path persistently. Staying a basiji depends on acting cautiously and taking care not to stray away from the path. The Iranian nation has made a great accomplishment. It has let out a mighty yell and managed to stop part of a world that was rushing towards hell. Today a large portion of the world's population has realized the truth. And as the pioneer, the Iranian nation has changed the path and the direction of their movement. Human communities should move towards God. They should move towards heaven. They should move towards the truth. It is obvious that you Iranian people have made this accomplishment. The proponents of falsehood will not remain silent. The people whose existence depends on falsehood, injustice, oppression and trampling nations underfoot will not stand by and let the Iranian nation give the yell of truth and guidance and awaken the world and humanity. They will fight.

Of course if we continue our resistance, the end of this confrontation is promising for us. "Surely Allah will help him who helps His cause." [The Holy Quran, 22: 40] Allah the Exalted has promised to definitely assist those who move towards the truth and call others to the truth. We have experienced this. It is 30 years now that the enemies have been making efforts against the Iranian nation, but the Iranian nation has grown stronger on a daily basis, thanks to its resistance and faith. And the enemy has grown weaker on a daily basis. Today our power of resistance is more than 20 or 30 years ago. This is our experience. Therefore, this confrontation will result in a victory for Islam and Muslims. But you have to pay attention to the fact that there will always be confrontation and challenges. You should stay prepared. You should stay up-to-date. You should keep your insight up-to-date. You should keep your sincerity up-to-date. You should be up-to-date basijis and stay basiji. This is the secret behind the success of the Iranian nation and the great Iranian society.

By Allah's grace, you dear youth will one day achieve the peaks of glory. "That you may be the bearers of witness to the people." [The Holy Quran, 2: 143] As the Holy Quran has promised, you have become bearers of witness to the people, and I hope one day you will achieve the peaks so that other nations are inspired by you to move towards the peaks as well.

Dear God, hasten the re-appearance of the Imam of the Age. Dear God, place us among those who adhere to his Vilayat and the Vilayat of his immaculate ancestors. Dear God, make us faithful, basiji and revolutionary in the true sense of the words. Dear God, by the blessedness of Muhammad and his companions, help the honorable and great Iranian nation achieve its great wishes. Bestow Your constant grace and blessings on the immaculate soul of our magnanimous Imam and the pure souls of our dear martyrs.

Greetings be upon you and Allah's mercy and blessings

http://english.khamenei.ir//index.php?option=com_content&task=view&id=1398

Public urged to help govt. enforce economic plan

Public urged to help govt. enforce economic plan
12/24/2010 2:25:19 PM

Friday prayers leader of Tehran Ayatollah Mohammad Emami Kashani said that people from various walks of life and institutions should help government implement the subsidy cut plan, which aims at country's economic reform.

Delivering his second Friday prayers sermon, Ayatollah Kashani said economic reforms will guarantee appropriate economic development, job creation and elimination of unemployment, easy marriage and other signs of a healthy economy.

"Such a big surgery in the country's economy would be possible if various social strata act on government recommendations for economization and guiding country's resources towards the sectors whose activity is necessary for economic growth," Ayatollah Kashani added.

http://english.iribnews.ir/NewsBody.aspx?ID=11808

Yalda night

Yalda night

Iranians will celebrate Dec. 21 as the longest night of the year. It is called Yalda in Persian and throughout the night special ceremonies are held.

Yalda Night is a good opportunity to be with family members and friends, refresh old friendships and mend strained relations.

On Yalda Night, families gather at the house of parents or grandparents to spend the night eating delicious foods, nuts, fruits and reading Hafez poems.

During Yalda Night, fruits such as watermelon and pomegranates and nuts like pistachio, almond, walnut and dried seeds are usually served.

The recitation of verses from the Divan of Hafez lends spiritual weight to the occasion.

Also known as Shab-e Chelleh, Yalda is rooted in Iran’s ancient history and demonstrates Iranians’ eagerness in forging strong family ties and friendly relationships.

The feast was one of the most important celebrations in ancient Iran some 5,000 years ago and continues to be celebrated to this day.

http://english.iribnews.ir/IranVision_body.aspx?ID=300

Leader highlights security in Persian Gulf

Leader highlights security in Persian Gulf
2010/12/20 - 15:38

Leader of the Islamic Revolution Ayatollah Sayyed Ali Khamenei highlighted the importance of tightening security in the Persian Gulf and said all regional countries will benefit from a secure region.

"However, all countries in the region will become insecure and suffer from insecurity if regional security is undermined," Islamic Revolution Leader said in a meeting with Qatari Emir Sheikh Hamad bin Khalifa Al Thani in Tehran on Monday.

Ayatollah Khamenei termed as very important the issue of unity between Shii and Sunni Muslims in the region adding, "Shia and Sunni Muslims in the region have had years of peaceful coexistence, but certain seek to damage this friendly atmosphere and turn certain differences of opinion between Shiis and Sunnis into a social difference."

Leader of the Islamic Revolution noted that there are mercenaries and prejudiced individuals on both sides," adding, "This issue should be controlled both in terms of beliefs and security."

Pointing to developments in Lebanon, Ayatollah Khamenei said any ruling by the US-sponsored Special Tribunal for Lebanon (STL) is null and void.

"This court is a kangaroo court and every verdict it issues is rejected. We hope influential sides in Lebanon will act prudently, so the issue will not be turned into a problem," Islamic Revolution Leader said.

Ayatollah Khamenei noted that plots in Lebanon will bear no fruit and said, "We are very optimistic about the improvement of situation in the region."

Qatari emir, for his part, praised relations between Tehran and Doha and said, "The two countries have always enjoyed similar political stances."
He expressed hope the two countries will further promote relations in other fields.

Al Thani highlighted the significance of maintaining unity among Shii and Sunni Muslims in the region, saying certain countries intend to hatch a fresh plot in Lebanon.

He expressed his country's readiness to prevent such a conspiracy and act based on regional interests in cooperation with countries in the region.

http://www.leader.ir/langs/en/index.php?p=contentShow&id=7677

Hojjatoleslam Sediqi condemns Chabahar bombing

Hojjatoleslam Sediqi condemns Chabahar bombing
12/17/2010 4:14:29 PM

Interim Friday prayers leader of Tehran Hojjatoleslam Kazem Sediqi, condemning the December 15 Chabahar terrorist bombing, said the terrorists had been assigned by foreign intelligence and security services to carry out the act.

Hojjatoleslam Sediqi, delivering his second Friday prayers sermon, said the agents behind the terrorist incident are the most humiliated creatures of universe.

He said massacre of babies and innocent people rendered hearts of human beings.

He said such measures are aimed to divide ethnic groups and pit them against each other and fan insecurity to slowen the pace of the country’s ever growing progress.

http://english.iribnews.ir/NewsBody.aspx?ID=11696

Ayatollah Dastqeib

Ayatollah Dastqeib

December 11 was the anniversary of assassination prominent Iranian scholar in ethics, Ayatollah Sayyed Abd al-Hussein Dastqeib.

Dastqeib was born in 1913 in the Fras provincial city of Shiraz, central Iran.

He came to prominence in political circles across Iran in 1963 when the first ripples of the Islamic Revolution washed across the country. Dastqeib started his political activities under Imam Khomeini in the year 1963, using Islamic teachings to inspire the people to stand against the then despotic rulers of Iran.

At time when the specter of fear and silence had taken over the society, he began to lead the people against the regime in the Fars province.

At that time, Jameh Atigh mosque in the province had become a centre for thirsty youngsters to learn about Islam. Martyr Dastqeib used the mosque for forty years to train people. His open mindedness and dedication played an important role in inspiring the people against the Pahlavi regime.

The spirituality which was embodied in the great martyr Ayatollah Dastqeib made the hearts of the youth enchanted with spirituality - the youth who were present in the battles of Iran's Sacred Defense (1980-88) against the invading forces of the western backed dictator Saddam Hussein.

The martyr spent part of his life behind jail or in exile on charges of anti-regime activities. He was arrested in Khordad June 1963 and taken to Tehran. Then he was freed and exiled for some times. Next year (1964), he was again imprisoned and exiled. In 1977, he was either imprisoned for awhile or was carefully guarded in his own residence. Despite all of these pressures, he never liked to take part in the negotiations with the regime's agents or give up his campaigns.

Martyr Ayatollah Dastqeib following the triumph of the Islamic revolution in 1979 was elected as the first representative of Fars province among the Leadership Assembly of Experts. He accepted to be the Friday Leader at the request of Shiraz people and Imam Khomeini's order, at the same time. He was at the service of oppressed people until his martyrdom.

The great martyr was assassinated on Friday 20th of Azar 1360 at the hands of cold hearted terrorists with the MKO organization, known as hypocrites inside Iran for the difference between their stated platform and what they did in practice.

They assassinated Dastqeib on 11 Dec 1981, when he was going for Friday Prayer. A number of his companions were also killed in the terror bombing, including his grandson.

He was targeted by the MKO because the terrorist organization had considered him as a source of inspiration for the Iranian people.

The personal belongings of the assassinated are kept in Shah Cheragh Library in Shiraz, Fars province founded in 1965 in the southern wing of the mausoleum.

http://english.iribnews.ir/IranVision_body.aspx?ID=298

Ayatollah Mofatteh

Ayatollah Mofatteh

Ayatollah Mohammad Mofatteh (1928-1978) was an Iranian philosopher with both academic and seminarian careers which proved very helpful in his political efforts to forge a consensus among the university and Howzeh (seminary) in the Islamic Republic.

The skillful philosopher which both had PHD from university and Ijtihad from Howzeh, was born in 1928 in Hamedan.

He had attended Akhund Mullah Ali Hamedani’s school in Hamadan. After completing his primary education there, he left for the famous Seminary in Qom where he enjoyed participating in the classes of Hazrat-e Ayatollah Uzma Sayyed Mohammad Hojat Kuh Kamari, Ayatollah Uzma Haj Agha Hossein Tabatabee Boroujerdy and Imam Ayatollah Al-Uzma Sayyed Ruhollah Moosavi Khomeini, Hazrat Ayatollah Sayyed Mohamad Mohaqeq and Hazrat Allameh Tabatabie (the author of “Tafsir al-Mizan” in Qoranic exegesis).

Furthermore he was teaching the high levels of divine law, principles and philosophy he was also studying the new science until he was successful enough to be granted the Ph.D. of philosophy.

After finishing his studies in the Seminary, since he was needed in Tehran, he left for it. Like his colleague Professor Ayatollah Morteza Motahari, he started to teach the university students in 1348 (1969). He was experienced enough in teaching because he was the teacher of a high school in Qom as well.

Dr. Mofateh had a resume full of political activities before the triumph of the Islamic Revolution and the advent of the Ilsamic Republic in Iran (1979). Due to these activities, holding sessions and performing prayers in “Qoba Mosque” he was put into jail in 1354 (1975) by the then despot Mohammad Reza Shah Pahlavi. The Shah's regime closed the door of the mosque. It was not the first time he was harassed; when he was in Qom he was exiled to Zahedan Provincedue, to similar activities.

He performed the prayer of Feast of the Fast–breaking (Eid-ul-Fitr) in 1357 (1978) in Qeytariyeh in which about one million people took part and it was the greatest schemata of early period of revolution. After praying he gave a very revolutionary and crucial lecture and invited people for demonstrations of 17th and 18th of Shahrivar (7th and8 September) whose result was his arresting on 17th of Shahrivar and he was prisoned for 2 months.

Dr. Mofatteh was among the first politicians to call for the reconceptualization of scientific researches and jurisprudence quests, calling for consensus among the two. He authored a policy pamphlet several years before the Islamic Revolution (1979) in which he called for heads of Howzeh and University to join forces and move ahead the wagon of revolution.

The idea however petrified the superpowers who found any consensus among the two sources of knowledge as highly perilous to their interests, both in the country and in the region. Mofatteh was then put in a hit list of revolutionary Iranian figures.

On 27th of Azar 1358 (18 December 1979) at half past nine A.M, when Dr. Mofateh was assassinated in front of the building of Theology University in Tehran. He was shot four bullets went through his head, shoulder, hands and knees and he fell on the ground. He was taken to Ayatollah Taleghany Hospital to be cured but it did not work. So he was martyred at 12 a.m., on 27th Azar, 1358 (3 December 1979).

In the morning of 28th Azar (19 December 1979) his body with those of his guards were escorted from mosque of university passing the American espionage den, a term to refer to the former US embassy in Iran. The term was given to the premises after evidence proved the US government had been using the place to plot against the Iranian interests.

The pure body of the assassinated was then carried to Qom and was buried there in the court yard of Hazrat Masoomeh (SA)'s holy shrine.

Dr. Mofatteh authored many books including the Translation of Tafsir Kabir Majmaolbayan, and the Way of Thinking on Logic.

http://english.iribnews.ir/IranVision_body.aspx?ID=297

Invador Declared

Invador Declared

Thursday December 9 was the anniversary of the day when the United Nations declared the Saddam-ruled Iraq as initiator of a destructive western-backed war against its neighbor the Islamic Republic of Iran.

Eleven years after invading Iraqi forces crossed borders with Iran under the rule of the executed dictator Saddam Hussein and three years after the UN Security Council resolution 598 put an end to eight years of fierce aggression by the western-backed dicator against Iran, the then regime of Iraq was declared by the then UN chief solely responsible for causing the war.

On December 9, 1991, the then secretary general of the United Nations Javier Pérez de Cuéllar officially stated Iraq as the initiator of the war that began in September 1980.

This happened while from day first the world knew the invading country but took no heed until the arms and weapons, Iraqi regime was endowed with, were used against former allies; Iraqi dictator Saddam Hussein loomed over the entire region by invading Kuwait.

Experts referred to the announcement as one of greatest victories for Iran throughout history.

The statement also meant another victory for the Islamic Revolution in particular. Saddam Hussein, encouraged by his Western and Arab allies, had intended to crush the Islamic Revolution in Iran and prevent it from being modelled by other nations. Saddam's deputy Taha Yassin Ramadan had spoke of toppling the Islamic Republic as the motive behind the war against Iran.

Iraq took advantage of the element of surprise. After occupying Khorramshahr Saddam thought victory was near and he would dine in Tehran in the next couple of days. But the advancing Iraqi forces faced fierce resistance on the side of civilians and newly established Basij and the Islamic Revolution Guard Corps.

The dictator's son-in-law Hussein Kamel Hassan al-Majid spoke of Saddam's mental condition after Iranian took back Khorramshahr as chaotic so as a physician was present by his bed.

Recapturing Khorramshahr by Iranians was a fatal blow to the Iraqi army and the western allies. All Saddam's allies who advocated a regime change in Iran were then desperately thinking of ways to prevent collapse of the Iraqi regime.

http://english.iribnews.ir/IranVision_body.aspx?ID=296

Jalili's talks with 5+1, trump card for us: Jannati

Jalili's talks with 5+1, trump card for us: Jannati
12/10/2010 4:35:01 PM

The visit of the secretary of the Supreme National Security Council to Geneva and the negotiations with the representatives of P5+1 was a trump card for us, Tehran's interim Friday prayers leader Ayatollah Ahmad Jannati said.

He said during Geneva talks the dignity of Islam and the Islamic system in the country was officially underlined and the position of the Islamic Republic was promoted because the P5+1 was practically put in a passive position during the talks.

"America and the Westerners are used to regard themselves as masters and others as obedient and to threaten others with pressure and intimidation but have acknowledged that this policy has become old and out-dated," Jannati told worshipers in this week's Friday prayers.

"Today the system and the Islamic Revolution are alive and people resist the sanctions," he added.

Referring to the assassination of two Iranian nuclear scientists, Tehran's Friday prayer leader said: "The Westerners think they can stop nuclear activities in Iran with assassination."

Ayatollah Jannati further appreciated the initiative by the secretary of the Supreme National Security Council Saeed Jalili in observing one-minute silence in the memory of the recently assassinated Iranian nuclear scientist.

He said Jalili’s remarks stating that the P5+1 was responsible for the bloodshed of the Iranian scientists through sending clues to terrorists by declaring the names of the Iranian scientists, was an intelligent move because it changed the atmosphere of the talks to the benefit of Iran.

Stressing the inefficiency of the policy of putting pressures on Iran, Ayatollah Jannai referred to Jalili’s remarks who said during the talks the nuclear issue was already over for Iran and that it was necessary for the participants to focus on points of common interest in international and global issues if they wanted the talks to continue.

He said international peace and security, non-proliferation of nuclear arms, disarmament of owners of atomic arsenal and peace were the topics Iran was always ready and keen to talk about.

The Friday prayers leader went on to stress that the sanctions against Iran have already failed, noting that any kind of moves like this only resulted in further resistance of the Iranian nation just like the way terrorist operations consolidated people’s firm will.

Ayatollah Jannati pointed to the martyrdom of martyrs including Beheshti, Rajaee, Bahonar and Motahhari, asking the Westerners: "What have you gained through assassinating scholars? Why you don't give up this approach?"

"Westerners have lost their wisdom; Which assassination toppled a government?" Tehran's Friday prayer leader asked.

Referring to the hostilities against the Islamic Republic of Iran's system, Ayatollah Jannati said: "The MKO grouplet assassinated 13,000 Iranian people and officials through various methods and yet the Westerners support the terrorist grouplet shamelessly."

He also pointed to the martyrdom of the Iranian scientist Majid Shahriari and said: "The great martyr was one of the best scientists in the field of nuclear technology."

"The entire world should know if all powers unite and plot against us, the Iranian nation will not surrender to the enemies," Ayatollah Jannati reiterated.

http://english.iribnews.ir/NewsBody.aspx?ID=11587

Supreme Leader Meets Hajj Officials

Supreme Leader Meets Hajj Officials
2010/12/06 - 20:22

Ayatollah Khamenei the Supreme Leader of the Islamic Revolution met today with the officials in charge of hajj affairs. Speaking at the meeting, His Eminence referred to the good measures taken by hajj officials this year and reiterated that hajj officials should consolidate the useful and effective measures taken during this year's hajj.

His Eminence expressed his gratitude to the efforts made by the officials in charge of hajj and added: "Besides taking positive and useful measures, we should avoid ignoring the shortcomings so that year by year we get closer to the favorable hajj."

Elsewhere in his speech, the Supreme Leader of the Islamic Revolution underlined the importance of Islamic unity and reducing tension between Shia and Sunni. "Even before the victory of the Revolution, the pioneers of the Islamic Revolution were the standard-bearers of unity in the world of Islam."

Ayatollah Khamenei said that it is necessary for hajj officials to maintain a close relationship with pilgrims and reiterated: "Seeing the purity, spirituality and grandeur of the holy places in Mecca and Medina, people undergo a great transformation. Preserving this achievement is of paramount importance, and this is possible through maintaining a close relationship with pilgrims and developing appropriate cultural norms."

http://www.leader.ir/langs/en/index.php?p=contentShow&id=7645

Ashura Philosophy

Ashura Philosophy

Muslims in Iran, alongside their brethern inthe world are commemorating the martyrdom anniversary of Imam Hussain (PBUH) and 72 of his companions.

The mourning rituals, will start on Sunday morning and will reach their most important point on Ashura -- the tenth day of Muharram.

Ashura, which falls on December 6 this year, marks the day, when the forces of the second Umayyad caliph martyred Imam Hussain (PBUH) and 72 of his companions in Karbala more than 14 centuries ago.

The following article touches on the significant points of the Ashura uprising.

In Islam, revolutions as well as political and social movements throughout history have carried messages and ideals which have been usually limited to specific time, place and circumstances.

But the uprising of Imam Hussein (AS) and Karbala brings everlasting messages for the entire humanity. The ideals of this glorious and unique uprising are shining like a bright light for mankind showing the way towards prosperity in life and salvation in the hereafter. The emphasis is on freedom in Islam.

Imam Hussein (AS) in his statements stressed that the reason for his uprising was to revive the lofty teachings of Islam and the genuine practice of the Last Messenger of Allah Hazrat Mohammad (blessings of Allah upon him and his Household).

Among the teachings of Islam are attention to social supervision in the community, invitation to good and abstention from corruption and selfishness. During his travel from Medina to Mecca and thence to Karbala, Imam Hussein (AS) worked for the revival of religious teachings.

The Imam reminded people that a Muslim or even a non-Muslim should not yield to hegemony or oppression. Actually, this is considered one of the important principles in the Imam's uprising.

According to Imam Hussein (AS), a human being enjoys status and dignity and his high human value should never be undermined. In the viewpoint of Islam, human beings, particularly the faithful, enjoy high dignity and honor. In part of Sura Munafiqun, Ayah 8, the Holy Koran says:

'And to Allah belongs the might and to His Messenger and to the believers.'

For this reason, Imam Hussein (AS) does not accept the trampling of people's dignity and honor by the corrupt regime of the libertine Yazid ibn Mua'wiyah.

All Muslim scholars stress the dignity of the human being and say that a true believer submits to God alone. Imam Ali (AS) says: 'Do not be the servant of anyone since God has created you free.'

Of course one should not think that the freedom desired by Islam is the uninhibited animal freedom preached by the liberal democracy of the West. In the western liberalist thought, since human being and his freedom are the axis of all things, individuals can do everything for their interests even though the moral and human values are trampled. But in Islam, freedom is not uncontrolled.

This freedom has been defined within the framework of high religious teachings and values that guarantee the interests of human being.

The freedom desired by Islam liberates the human being and causes his growth and sublimity. Thus, it rids the human being from the obstacles that prevent his or her moving toward perfection.

Selfish and oppressive governments are also considered among the obstacles in the growth and sublimity of human beings and people's deliverance from the hegemony of such governments is among the objectives of Islam. Imam Hussein (AS) thus defended freed om with emphasis that the community should be led by a pious leader and not any wicked or selfish persons.

The Imam confronted the despot Yazid for his open corruption and incompetence. The issue was so important for the Imam that although he could have saved himself by compromising with the oppressive government of Yazid, he rose up for the interest of Islam an d Muslims and sacrificed his life and that of his near and dear ones so that humanity could have an eternal model.

Thus, the movement of Imam Hussein (AS) is not confined to his times. It is for all eras and every place. The Imam explicitly said: 'I did not rise for rebellion, but for reforming the Ummah of my grandfather and my father.'

The negation of oppression and campaign against it has a special status in the views of Imam Hussein (AS). According to the Imam, one should neither yield to oppression. In the Holy Koran God has several times censured oppressors and warned them of divine punishment. Opposition to oppression and rebellion is not confined to local despotism, but the aggression of an alien country and occupation of a country by foreigners are a double oppression towards which one cannot be indifferent.

According to Imam Hussein (AS), any kind of oppression, whether local or foreign, should be resisted. In Sura Nisa, part of Ayah 141, the Holy Koran says: 'And Allah will by no means give the non-believers a way against the believers.'

Thus, not only military hegemony but even economic and cultural domination of infidels over Muslims is rejected and unacceptable. In this way, the school of Islam and Imam Hussein (AS) teach Muslims not to submit to colonialism and foreign occupation and to fight the aggressive occupiers. Now in the Islamic world, attention to the liberating guidelines of the Ashura uprising is well felt. The people in some Islamic states, under despotic governments have lost their freedom and some others like Iraq, Afghanistan and Palestine are under the occupation of America and the Zionist regime.

Under such circumstances, adherence to the liberating teachings of Imam Hussein (AS) in countering oppression and defending human dignity and honor can guide Muslims towards real freedom from local dictatorship and foreign occupation. Among the other lessons of Karbala uprising is that one should properly know his enemy to find the right way of countering him.

The statements and letters of Imam Hussein (AS) show that he w ell knew his enemy Yazid and his followers and was fully aware of their evil intentions. For this reason, the Imam's movement was not a blind uprising that ended with his martyrdom. It was t o be an eternal movement inspiring all generations to come.

Ashura - The Immortal Saga

Ashura is the story of loyalty, bravery, piety, magnanimity and self-sacrifice. It is the eternal saga of persons who created epics to safeguard humanitarian principles so that the coming generations can live in dignity with heads held high in defense of truth. On this day, the Messenger's grandson courted martyrdom in order to inspire mankind in the fight against injustice and exploitation. In the words of American historian Washington Irving the spirit shown by Imam Hussein (AS) remains immortal since h e presented the lasting example of heroic bravery.

Karbala thus, stirs up human conscience and brings tears to even the coldest of hearts. The Imam had with him the choicest of companions. They were unanimously behind him and his holy cause to the last drop of their blood. When Yazid's army tried to lure away his companions through promises of security and posts, they disdainfully spurned the offer, saying for them Imam Hussein was the ultimate goal of life. When the Imam said they are free to leave if they wished since it is only his hand or life that Yazid was seeking, they replied with one voice: Even if we are killed seventy times and raised to life again we will stand steadfastly by your side without the least thought of ever deserting your great cause.

On the eve of Ashura, the Imam's 13-year old Nephew, Hazrat Qassem, the son of his elder brother Imam Hasan (AS) who was martyred through poisoning ten years earlier leaving the child an orphan, asked eagerly from his uncle whether his name was also in t he list of martyrs. Imam Hussein (AS) asked the youth barely in his teens, how he viewed death. Hazrat Qassem replied: "Uncle, the death that is in the way of God in the struggle against tyranny is sweeter than honey. The Imam replied with a deep sigh: "Yes, Qassem, not only your name is in the list of martyrs but also the name of your 6-month old cousin, my infant son Ali Asghar. At this, the Hashemite youth feeling concern for the dignity of women became emotional and said: "O Uncle, would these wretches enter our encampment. The Imam told him, saying no, that he himself will take Ali Asghar to the battlefield and ask for water for the thirsty baby in order to test the faith and conscience of these wretches who claim to be Muslims, but so cowardly are these enemies that they will not hesitate to kill such an innocent infant."

Then a silence prevailed over the gathering. Only the whisper of prayers and the sounds of sharpening of weapons could be heard. The Imam was heard reciting Ayah 178 of Aal-e I mran that reads: 'And let not those who disbelieve think that "Our granting them respite is better for their souls; We grant them respite only that they may add to their sins; and they shall have a disgraceful chastisement."

Karbala draws the line between truth and falsehood. Imam Hussein (AS) till the last moment even after all his companions, brothers, sons, kith and kin had been killed, still appealed to the evil forces of Yazid to realize the wrong they were committing by fighting him. He said he was ready to forgive them but they kept shouting for his surrender. The Imam refused saying that such a thing was impossible.

He will never submit to oppression nor will he acknowledge the un-Islamic rule of the Omayyuds who have no authority to call themselves caliphs. He recounted to them the sayings of the Messenger in his honor. He reminded them how the Messenger had referred to his grandsons, saying:

'Hassan and Hussain are the Masters of the Youth of Paradise.'

He also drew attention to another famous saying of the Messenger that 'Hussein is the Beacon of Guidance and the Ark of Salvation.'

He also told them the irrefutable words of the Messenger that his progeny the Ahl al-Bayt along with the Holy Koran are the two very precious things or the Saqalayn, and whoever leaves either of them has definitely gone astray. The cowardly enemies could not say no to what he said but the perishing greed of the mortal world had made them blind to salvation in the Hereafter.

In fact, they had sold their souls to the devil in the belief that Yazid would reward them with riches and posts such as the governorship of Rayy in northern Iran. They thus ended up losers in both the short life of this world and in the hereafter. Yazid did not reward them anything and neither could death tarry to delay their date with the burning inferno.

'Hussein is from me and I am from Hussein', had said Hazrat Mohammad (blessings of Allah upon him and his progeny). The first part of the saying was evident since Hussein was the grandson of the Messenger. Alas! It took fifty years after the passing away of the Messenger for the Muslims to realize the meaning of the second part of his saying 'I am from Hussein.'

The great sacrifice of Imam Hussein (AS) for the irrigating the sapling of Islam with his lifeblood and that of his near and dear ones, proved the inseparability between the grandfather and the grandson. So deeply committed was the Imam to the mission o f grandfather that he even allowed his 18-year old son, Ali Akbar, who bore a striking resemblance to the Messenger to court martyrdom through battle.

While bidding farewell to the son in the full blood of youth, he said: 'O God! Be witness that I am sending one to the battle field who is most similar to Your Messenger in appearance, gait and manner of speech, to the extent that whenever I longed for my grandfather I would cast a look at my son.'

The evil hordes of Yazid did not hesitate in surrounding and killing this handsome youth despite claiming to be Muslims and followers of the Messenger.

As fighting escalated on the Day of Ashura, Imam Hussein's (AS) Valiant brother, Hazrat Abbas was given permission to fetch water for the thirsty camp. He dashed towards the River Euphrates with a goatskin water carrier flung across his shoulders and after scattering the enemy forces, he filled it up, but never did he taste a single drop of water in view of the acute three-day thirst of the children and others in the camp. This was valor at his very height. On his return towards the camp he was surrounded on all sides and martyred after assassins hiding behind palm trees ambushed him by cutting off both of his hands and riddling the goatskin water carrier with arrow. What broke the spirit of the valiant Abbas (AS) was the flowing of the water on the ground at a time when his brother and the children and women in the camp were in the state of extreme thirst.

Today the magnificent shrine of Hazrat Abbas that stands a short distance from that of Imam Hussein (AS) bears witness to the faith, courage and self-sacrifice of the two. Abbas, whose threshold is revered as Bab al-Murad or the Gateway of Needs stands as the silent sentinel, serving by God Almighty's command as the succor which soothes aching hearts and answers supplications. Karbala is thus an everlasting saga that continues to teach human beings in every age the purpose of creation, the goal of life and the Greatness of the One and Only Creator.

The voice of Imam Hussein (AS) still reverberates from Karbala. The Imam showed the significance of the daily 5-times a day prayer. When one of his companions Amr bin Ka'b longed to pray the Noon prayer in the heat of battle under his leadership before attaining martyrdom, the Imam asked him to seek a brief respite from the enemy for performing the prayer. Ibn Sa'd, the commander of Yazid's forces refused to give any respite. Nonetheless, the Imam stood for prayer in the heat of battle.

Two of his companions, Saeed bin Abdullah and Ibn Qarzah Ka'bi stood in front like human shields against the shower of arrows. They were hit by the enemy and achieved martyrdom but never did they hesitate for a moment in their defense of truth. Soon the tragedy of Karbala reached its climax. When all had been martyred, the Imam (AS) fought till the last drop of his blood. Later, the cowardly enemies pounced upon the
Messenger's grandson and mercilessly martyred him even severing his head and mounting it on spears amidst wild exultations. But it was clear who won the battle of Karbala. He was Imam Hussein (AS), whose name and mission has remained immortal while empires have vanished and the bones of mighty rulers reduced to dust.

Human Life in Views of Imam Hussein (AS)

The immortal epic of Ashura changed world history. It gave a new meaning and interpretation to life and illustrated the values of righteousness, justice, honesty, integrity, truth, valor, piety and a host of other virtues that make a human being. This is what we learn from the life-inspiring mourning ceremonies for the martyrs of Karbala. Once, a western writer named L.M. Boyd while attending a mourning ceremony for Imam Hussein (AS), said: "The glory of Imam Hussein lies in this sublimity of the soul and the resolve to safeguard freedom. No wonder, despite the passing of over 1300 years, the saga of Karbala lives on."

Imam Hussein (AS) thus taught humanity how to live a dignified life. He chose death consciously and refused to bow to the yoke of tyranny and injustice. By offering his life-blood he breathed immortal life into Islam, since he was Islam personified. He was born in 4 AH and spent some seven years of his childhood beside his grandfather, the Almighty's Last Messenger to mankind, Messenger Mohammad (blessings of Allah upon him and his progeny).

According to Imam Hussein (AS) life is a gift from God, the right of which has been guaranteed for all human beings. Therefore, the use of any means for making life miserable or destroying life is condemned. In other words, it is wrong to meekly submit to oppression and injustice.

And whoever does not rise against a tyrant, has not only wronged his self but is a partner in oppression. God Almighty says in Ayah 97 of Sura Nesa in the Holy Koran: 'Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you?

'They shall say: We were weak in the earth. They shall say: Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort;'

For Imam Hussein (AS) the main goal of life is striving through human perfection through conscious endeavor. He pursued this path cognizant of the One and Only God. When pressured to acknowledge the libertine Yazid's un-Islamic rule, he said: "I consider death nothing but prosperity and submitting to oppressors nothing but sorrow."

Actually, the task of Imam Hussein (AS) in line with the mission of the Allah- messengers was delivering human beings from ignorance and revival of their lost personality and identity. Through his uprising Imam Hussein (AS) reminded mankind of the goal of creation. He showed that God did not create mankind in vain. There is a purpose of life and human beings who are always under trial should strive for success in the sight of the Almighty Creator.

Once the Imam was placed against the enemy he never distanced even a little bit from the moral principles and the values that make life meaningful. For instance, in Karbala, when he saw that the detachment of forces sent by the enemy against him was thirsty, he immediately asked his companions to provide them with water with full knowledge of the fact that the cowardly hordes of Yazid would in the next few days dislodge his camp from the riverside and deprive him and followers of water.

Imam Hussein famous words stand out till this day. Addressing the enemy, he said: "If you do not have religion at least live free in your life in this world." By such immortal words he meant to arouse their conscience, but it seems that the enemies were worse than beasts. Out of the vast several thousand strong enemy army, only the conscientious Hur along with his son and slave came over to the Imam's camp, repented and chose to sacrifice his life for the sake of the humanitarian values of Islam.

This is a very important point of Tasu'a, and why the Imam had sought a day's or a night's respite when the enemy intended to attack him on the 9th of Muharram. In fact, Imam Hussein (AS) gave respite and tested the conscience of the cowardly enemies. He was the Beacon of Guidance and the Ark of Salvation, as is indicated by a famous Hadith from the Messenger. Thus in view of this undeniable reality, the Imam until the last moments of his life spared no efforts to awaken the enemies' conscience. The insight and the intellectual growth of mankind can be observed in Imam Hussein's words.

This is the peak of truth and courage. Imam Hussein (AS) exposed himself and his family to history's greatest tragedy in order to deliver humanity and keep human conscience awaken till the Day of Resurrection. In other words, whoever deviates from the path of the immortal martyrs of Karbala has no conscience.

An Arab poet says: "When a soul is great, the body has no choice other than following the soul. But small souls chase the wanton pursuits of their wayward bodies and since this makes them drift away from logic and intellect, they succumb to any mischief and commit any crime.'

It is in this way the epic of Karbala does not come to end with the martyrdom of 72 individuals. It is everlasting. For this reason, Karbala has continued to act like a catalyst in every age, era and geographical place. Today it is commemorated even in t he remotest corners of the globe. The memory of Imam Hussein (AS) and his companions is not only alive but also invigorating, to the extent that a Hindu named Purshotam Dass Tandon has said: I am aware of the significance of commemorating this great tragedy. The self-sacrifices and the high objectives of Imam Hussein (AS) revived humanity and upgraded the level of thinking of humanity. By commemorating this tragedy, we safeguard the spirit of freedom.

Moreover, Mohandas Gandhi who launched his famous non-violence movement to free India from British colonial rule, said that he learned to struggle against oppression from Imam Hussein (AS). In fact, it was Karbala that inspired him to strive for the libe ration of his country.

The Father of the Islamic Revolution, Imam Khomeini who scared the daylights out of Global Arrogance and all evil powers including America with his resolve, used to say that whatever Iran possesses it is because of Imam Hussein and Karbala. He said the people of Iran should always commemorate the mourning months of Muharram and Safar.

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