Statements in Meeting with Members of the Assembly of Experts

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

Welcome, esteemed gentlemen, dear brothers. This biannual meeting, in addition to its legal and situational aspects, also provides us the opportunity to visit our dear friends and brothers up close; this is indeed valuable for me.

Fortunately, this session of yours coincided with the spiritual atmosphere of the month of Ramadan, which has certainly influenced the atmosphere of this meeting; and as I gathered from the reports and as I was somewhat informed beforehand, the points raised by the gentlemen were good and important; all of which are signs of divine mercy, and we must thank God.

This year's Ramadan, when viewed in a general sense, was even better, sweeter, and more meaningful than previous Ramadans; and we feel this every year, thanks be to God. The sessions of Quran recitation, where sometimes a thousand or more people gather in a single day to listen to the recitations, are repeated not just in one city or two, but in many cities across the country. Truly, one does not know how to thank God that a country once distant from the Quran and its recitation and connection with it during the era of tyranny is now so intertwined with the divine verses. One sees youths and teenagers sitting there, reciting for an hour; what beautiful recitation; correct, precise, attentive to the meaning, and the people listen. If one observes at the national level, it can be said that this connection with the Quran and its recitation during the blessed month of Ramadan reaches millions.

Similarly, the prayer sessions. Imagine that during the nights and dawns of Ramadan, millions gather to recite the supplication of Abu Hamzeh; both those present in the sessions and those who hear this supplication through television and radio, feeling joy and tranquility at home, shedding tears; these are not insignificant things; these are signs of divine grace.

Then comes the political presence of the people on Quds Day. Again, one observes the hand of divine power attracting the hearts of the people and bringing them into the warm air, with fasting mouths, into the streets; they demonstrate their loyalty to the revolution and its ideals, shouting; the elderly come, small children come, women come, men come.

Then comes the day of Eid al-Fitr and the Eid prayers. The supplication and prayers recited on Eid al-Fitr across the country, where people gather, recite prayers, and plead with God for the highest requests, with attentiveness and humility; when have we had such things? When in history - centuries of history, not just years - has our country been so filled with divine verses and supplications in front of the Lord, prayers, attentiveness, and remembrance? When have so many people entered this realm? For whom do they come? To whom do they want to show themselves? Other than sincerity, faith, and love for the foundations of Islam, no other factor or motivation can be imagined here. Well, all of these are the causes of divine mercy; "O God, I ask You for the causes of Your mercy." These are the very things that rain down the divine grace upon us.

Of course, we make mistakes; sometimes we do not realize this divine favor, we do not see the hand of divine kindness in the various matters that are placed upon us. Sometimes we also err in thinking that we are the ones doing these things, while we are not; "If you had spent all that is in the earth, you would not have brought their hearts together, but God brought them together." "The heart of the believer is between the fingers of the Merciful." Who brings these believers into the fields, making them so attentive to God? There is nothing other than the divine hand, the divine power. These are what give us hope.

I do not want to merely describe the events - which we all see - I want to draw this conclusion: "He it is who supported you with His help and with the believers"; God Almighty places His support alongside the help through the believers, which apparently refers to spiritual supports; like the verse "Indeed, I am supporting you with a thousand of the angels, following one another" and similar verses. "He it is who supported you with His help and with the believers"; it is the believers who cause victory; it is the believers who keep the system standing; it is the believers who, in various fields, clear the path so that the Islamic system can accomplish great tasks. We should not think that "I have been given this because of knowledge I possess"; we should not think that we are the ones doing this; God is doing this. This is the first point; in my opinion, our people, by divine grace and the Lord's kindness, are good people; their goodness is due to their loyalty to faith, to the depth of faith in their hearts.

You see today how many means there are to seduce the hearts of the youth; it cannot be compared to the past. These satellites, these internets, these various means of communication, seduce hearts, attract them, lead them astray, weaken spiritual motivations, and awaken desires in people. Despite all this, the gatherings mentioned and seen are mostly composed of these youths. Sometimes their appearances may not show that they have hearts devoted to divine love, but they do; they come, speak to God, shed tears. Their tears are a source of envy for a person. One looks and sees this young person sitting there, tears flowing down their face. One envies their state. Their hearts are pure, they are sincere, close to God; this alone is a source of victory; "He it is who supported you with His help and with the believers."

The matter I want to present today - which, God willing, I will try to keep brief - is that political jurisprudence in Shia has a history that dates back to the very beginning of jurisprudence compilation. That is, even before the rational jurisprudence was compiled in the third and fourth centuries - during the era of narrations - political jurisprudence has a clear and evident presence in the body of Shia jurisprudence; you can see examples of it in the narrations. This narration from "Tuhaf al-Uqul" categorizes various transactions into four types, one of which is politics - "the politics" - which discusses certain matters there. In this narration and many other narrations, indicators are mentioned. This well-known narration from Safwan al-Jammal: "Everything from you is beautiful except for the beauty of this man" and many other similar narrations. Then, when it comes to the era of compiling rational jurisprudence - the time of Sheikh Mufid and after him - one again observes that political jurisprudence exists there; in various chapters, those things related to the rulings of politics and the administration of society are present.

Therefore, the history of political jurisprudence in Shia is a long-standing one; however, a new thing is the establishment of a system based on this jurisprudence; which our great Imam accomplished. Before him, no one had created a system from these jurisprudential excerpts in various chapters. The first person who, in theory and practice - simultaneously - established a system was our great Imam; who proposed religious democracy, raised the issue of the Guardianship of the Islamic Jurist. Based on this foundation, the Islamic system was established. This is also the first experience. We do not have such an experience in history; neither during the Safavid era nor in other periods. Although during the Safavid era, figures like "Mohiqq Quraqi" entered the field, there is no news of this Islamic system and jurisprudential system there; at most, the judgment was entrusted to a cleric, even one as great as Mohiqq Quraqi; he becomes the head of judges, to appoint judges; it is no more than that; the system of governance and the political system of society is not based on jurisprudence. Establishing a system is the work that our great Imam accomplished. Just as Mr. Mahdavi mentioned in his speech - which I was informed of in general - the Imam argued the issue of the Guardianship of the Islamic Jurist in Najaf and discussed it; then, in practice, he implemented it and brought it forth, resulting in an Islamic system. Well, there are two points here that we must pay attention to.

One point is that a great challenge has always existed in preserving the identity of this system; it exists now, and it will continue to exist. That challenge is the challenge between loyalty and preserving the main lines - that is, the principles and foundations of the system - on one hand, and the achievements of material and spiritual progress for the system on the other. This thought sometimes arises; of course, there is a reason for this thought to arise; because the goals associated with those foundations are not such that they are short-term goals, which will certainly be achieved within ten or twenty years; sometimes generations must pass for the goals outlined based on those principles to be realized. When these goals are not achieved in the medium or short term, this temptation comes to the elites and the distinguished and the officials that perhaps our adherence to these principles is what prevents us from achieving these goals. This is a very important challenge.

Some time ago, I mentioned in a discussion that one of the manifestations of the greatness of our great Imam was his patience in this matter. Of course, his era was a short one - lasting just over ten years - but during this time, he laid the foundations firmly. One of the Imam's actions was that due to the problems that occasionally arose - whether in internal matters or in international challenges - he did not compromise on the foundations and principles; that is, he was patient. I referred to it as the patience of the Imam. His patience meant that he endured. In the face of pressures that came, that if you do not issue this ruling, if you do not raise the issue of Salman Rushdie, if this does not happen, if that does not happen, you may achieve these successes, he did not yield; he insisted. This challenge exists to this day.

Well, some may think that our adherence to the principles has caused us not to achieve these goals; failures in internal administration or in international matters may cause us problems. This is an important challenge; we must deal with this challenge wisely. No, the correct approach is that we pursue both goals in parallel and understand that these two goals are compatible with each other; that is, preserving the principles and foundations of the system and, in fact, preserving the identity of the system on one hand, and on the other hand, achieving those goals defined by the system; whether material goals and material, scientific, and civilizational advancements, and so on, and whether spiritual goals such as establishing justice and similar matters. We must understand that these are compatible. And we cannot reach those goals unless we adhere to these principles. That is, because problems arise in reaching those goals, we should not abandon the principles, we should not adopt a minimal satisfaction; and we must understand that if we abandon the principles, even the identity of the system will be lost, and we will not reach those goals. We have seen similar instances in various revolutions. Of course, their principles were false principles; however, their concessions did not help them at all.

That we come to raise the issue of rationality and say "the revolution has come to reason," will not lead us to results. I remember in the early years of the revolution, one of the sayings was that we must bring the revolution to reason! That is, rationality was to be used as a means, an excuse to disregard the original principles and foundations; this must not happen. "And if you obey most of those on earth, they will mislead you from the way of God; they follow nothing but conjecture, and they do nothing but lie." The principles must not be trampled. Of course, this is an important task; it has complexities, it has difficulties, and sometimes in various cases, doubts arise for the elites and the distinguished. As a definite objective principle, it must be firmly established that adherence to the principles and preserving the main lines of the Islamic system is essential.

Based on this, we must seek advancements. We have tested and seen that it is possible to preserve the principles and also achieve advancements. Today, our country in terms of scientific advancement, technological advancement, political awareness and maturity, in finding various ways in different institutions - economic institutions and others - is not comparable to the early days of the revolution; we have advanced significantly, we are much more advanced; while preserving the principles as well. If we have compromised on any of the principles, we must repent for that. We must not fall short of the principles. We must also understand that divine assistance is contingent upon our preservation of these foundations and principles. This is one point.

The second point I want to mention in this regard is that system-building - which we said our great Imam did based on jurisprudential foundations - is not an instantaneous and one-time affair; it does not mean that we discovered a system based on jurisprudence and reasoned it and placed it in the center, and that was the end; no, it is not like that. System-building is an ongoing process; it must be completed and refined day by day. There may be a place where we have made a mistake, but the important thing is that we correct ourselves based on this mistake; this is part of the complement of system-building. It does not mean that we destroy the past. When we say system-building is ongoing, it does not mean that we should destroy everything we have built; we should not destroy our constitution, nor should we undermine our governmental and political system; no, we must preserve what we have built, rectify its deficiencies, and complete it. This work is necessary.

I believe that an important aspect of the absolute condition that the Imam added to the Guardianship of the Islamic Jurist - which in the first constitution did not include "absolute"; this was added by the Imam - pertains to this; that is, flexibility. The system of guardianship - which is the great system of guardianship, meaning the collection of those decision-making and decision-taking bodies, with the leadership at its head; but the collection is a single entity - must be able to continuously advance and transform itself; because transformation is part of the traditions of human life and human history. If we do not create transformation ourselves and do not advance, transformation will be imposed upon us. Transformation means completion, moving towards what is more correct, what is more complete. That is, we must see where the deficiencies are in what we have built, rectify them; see where we are lacking, add to it. This process must continue.

Of course, the enemies have interpreted "absolute guardianship" as meaning "despotism"; that is, the arbitrary will of the just jurist. This interpretation contains a contradiction: if he is just, he cannot be a despot; if he is a despot and acts arbitrarily, then he is not just. The enemies do not realize this and do not understand this meaning. This is not the issue of "absolute guardianship" that the jurist can do whatever he wants; at one time, something may occur to him that this action must be taken, and he immediately does it; this is not the case. The issue is that there is a flexible state in the hands of the main custodian of the system that can, where necessary, correct and amend the path, repair the foundation.

Of course, there is also a danger here - which we must be wary of - that we may think this flexibility should be influenced by external pressures and change in the direction of flexibility to Western molds. They object to us regarding the issue of retribution and exert pressure on us, they exert pressure on us regarding the issue of blood money, they exert pressure on us regarding various matters; thus, we may yield; flexibility may mean this. No, this is deviation; this is not flexibility. We must pay attention, the same noble verse "And if you obey most of those on earth" applies here as well. We must not, because foreign radios and hostile propaganda and enemy think tanks and those who are against the Islamic system shout about a certain ruling, about a certain principle, come and say now let us reconsider to align with the world; no, this is wrong, this is deviation; we must not fall into this deviation.

At the same time, new issues exist. In the field of economics, new matters arise. For example, we have established Islamic banking. Today, new issues exist in the field of money and banking; these must be resolved; they must be viewed within Islamic banking - interest-free banking. Who should carry these out? Jurisprudence is responsible for these matters. Of course, I must say right here that our need for free discussion forums on jurisprudence in the Qom seminary - which is the most important seminary - has not been met. I mention this here - some gentlemen from Qom are present here - this need has not been met. In Qom, there should be strong advanced courses specifically for governmental jurisprudence to clarify, discuss, and conduct solid jurisprudential discussions on the new governmental challenges and issues that arise for us; then these discussions will be handed over to intellectuals and various elites, both academic and non-academic, who will transform them into products that are useful for public opinion, for the thoughts of students, for the thoughts of other nations. This work must be done; we need this. The product of these scholarly inquiries can also be made available for the use of nations and elites of other countries.

Now you observe; in almost eight months, in one of the calmest and quietest regions of the world - namely North Africa and around North Africa and the Arabian Peninsula - four regimes have been toppled; that is, four dictators clinging to their seats, relying on the West and the United States, have been overturned: Egypt, Tunisia, Libya, and Yemen. Well, this is a very significant event. I have said before, and I will say again; we truly cannot accurately depict the vast dimensions of this event right now. A great work has been accomplished. Well, here the nations are exposed to events. One of these events - which, God willing, may come to pass - is that the religious elites of the nations can take the reins of these nations and outline the correct path that arises from Islam and is based on the local and climatic needs for the people; this is the best path. But how likely is it that this path will come to fruition? One's heart trembles.

Another possibility is that those whose agents have gone out the door will again enter through the window; those who supported a dictatorship for thirty years against Islam, against the anti-Zionist movement of the Egyptian nation, may again pave the way for another dictatorship. Well, a dictator does not say I am a dictator; they give it a certain shape; they have propaganda machines, they have money, they have resources, and they certainly have mercenaries and people. Therefore, there is a fear that they may come back and establish regimes themselves, or that completely Western-inspired regimes may come to power. This is a very great danger for these countries, that in the name of democracy and freedom and such slogans, they may impose Western regimes here. And various types of dangers exist here.

What can help these countries is the thought of religious democracy. Religious democracy, which is the innovation of our great Imam, can serve as a model for all these countries; it is both democracy and arises from the essence of religion.

Of course, Sunni jurists - whether Shafi'i jurists in Egypt, or Maliki jurists in some other countries in that region, or Hanafi jurists in some other countries - may not believe in the Guardianship of the Islamic Jurist; very well, we do not necessarily want to impose our jurisprudential basis on them or insist on it; but religious democracy may take various forms. We must explain this basis of religious democracy to them, make it clear; we should present it as a gift. Certainly, these people will appreciate religious democracy. This is a task that is upon us and must be accomplished so that the enemies of these nations do not take advantage of the vacuum that has arisen. This vacuum must be filled with Islam.

We hope that God Almighty grants us success, so that we can first recognize our duties, and secondly, God willing, act in the best manner.