Statements of the Leader of the Revolution at the Second Commemoration of Ibn Maysam Bahrani

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

I extend a warm welcome to all our esteemed guests; both those who have come from abroad and the Iranian guests who have gathered here from various regions. This is a blessed gathering, and our eyes are always on the look for the solidarity that should arise from such gatherings.

Let me say a few words about Allameh Ibn Maysam Bahrani; this great scholarly figure of the seventh century is both a jurist and a theologian, and he is well-versed in the lofty concepts that are densely encapsulated in the Nahj al-Balagha (Peak of Eloquence) of Amir al-Mu'minin (peace be upon him). Years ago, before the revolution, I used to teach Nahj al-Balagha among the youth, religious students, and university scholars; I would refer to the commentaries on Nahj al-Balagha. At that time, it seemed to me that among all the commentaries written on Nahj al-Balagha, "Commentary of Ibn Maysam" is the best in terms of elucidating the intentions of Amir al-Mu'minin and the words of that great man. It is fitting that this great scholarly figure be honored by all Muslims, as Nahj al-Balagha is the book of all Muslims; thus, you observe that throughout centuries, prominent scholars from both Shia and Sunni backgrounds have commented on this book - both from Sunni scholars and Shia scholars - in recent times, Sheikh Muhammad Abduh has commented on this book and honored it. Nahj al-Balagha belongs to all Muslims.

The second point, which is the issue of "the solidarity of the Islamic Ummah in our time," is a more important matter. Not only after the revolution, but for years before the revolution, we have been striving to bring the hearts of Shia and Sunni closer together and to make the importance of this unity clear to all. In Baluchistan - years before the revolution when I was exiled there - I sent a message to the late Mawlawi Shahdad (a well-known scholar of Baluchistan whom the Baluch people know; he was a learned man. At that time he was in Saravan and we were in Iranshahr) inviting him to come so that we could sit down and establish the foundations of a practical, true, and heartfelt unity between Sunnis and Shia. He also welcomed this idea; however, then the issues of the revolution arose; after the revolution, at the first Friday prayer congress that we held, some Sunni scholars were present, including him; discussions took place, and we spoke on these matters.

The differences between the followers of the two beliefs due to prejudices are a reality that exists and is natural, and it is not exclusive to Shia and Sunni. Among Shia sects, there are differences; among Sunni sects, there are differences; throughout history, such differences have existed. Look at history, and you will see that there have been differences among the jurisprudential and fundamentalist sects of Sunni Islam - such as Ash'arites and Mu'tazilites, Hanbalis and Hanafis and Shafi'is - as well as among the various Shia sects. These differences, when they reach the lower levels - the common people - can lead to dangerous and extreme situations; they become embroiled in conflict. Scholars sit together, talk, and discuss; however, when it comes to those who lack scholarly weapons, they resort to emotional weapons and physical force, which is dangerous. This has always been the case in the world; believers and well-wishers have always tried to prevent this; scholars and elites have endeavored to ensure that non-scholarly levels do not lead to conflict; however, from a certain period onward, another factor entered the scene, and that was "colonialism." We do not want to say that the Shia-Sunni conflict has always been related to colonialism; no, their own emotions have also played a role; some ignorance, some prejudices, some emotions, and some misunderstandings have been involved; however, when colonialism entered, it made maximum use of this weapon.

Thus, you see that the prominent figures in the struggle against colonialism and global arrogance have placed a double emphasis on the issue of "the unity of the Islamic Ummah." You can see that Seyyed Jamal al-Din Asadabadi (may God be pleased with him), known as Afghan, and his student Sheikh Muhammad Abduh and others, as well as Shia scholars like the late Sharaf al-Din Amili and other great figures, made efforts to prevent this easy tool in the hands of colonialism from becoming a weapon against the Islamic world. Our great Imam (may his soul be sanctified) insisted on the issue of Islamic unity from the very beginning. Colonialism set its sights on this point and made maximum use of it.

I want to say this: in this matter, the British are more skilled than other colonial enemies; in Iran, Turkey, Arab countries, and the Indian subcontinent, they have lived for years and are familiar with the secrets of how to incite Sunnis against Shia and how to incite Shia against Sunnis; they know how to do it well. And they have done it. Since the victory of the Islamic Revolution, this colonial movement has intensified; we have witnessed its signs since the beginning of the revolution and have warned about it; and in recent days or recent years, because the Islamic Republic has been able to achieve a great goal and reach a significant peak, which is the "awakening of the Islamic world," the motivation and incentive for the divisive forces and the front of global arrogance to create discord has become stronger and more intense. Therefore, they are doing everything they can.

Today in Iraq, they want to pit Shia and Sunni against each other; in Pakistan, they want to do this; in Afghanistan, they will do this if they can; they will do it here if they can. Wherever they can, they will do it; we have even learned that their agents have gone to Lebanon to create discord between Shia and Sunni; they are actively working on it.

These factors that create discord are neither Shia nor Sunni; they have no interest in Shia, nor in Sunni; they do not accept the sanctities of Shia, nor the sanctities of Sunni. A few days ago, Bush - the President of the United States - in his speech referred to the bombing of the Askari Shrine (peace be upon them) in Iraq; which was carried out by radical Salafists who incited Shia and succeeded. This act was done right under the eyes of the Americans! They bombed the Askari Shrine in the very city where the Americans were in control of security and the armed forces were moving around; right under the eyes of the Americans! How could this have been done without their knowledge, without their permission, and without their planning? They themselves did this.

They mention the terrorists in Iraq as Al-Qaeda and Salafists, while they themselves are the instigators. The old Ba'athist elements in Iraq are being incited by American and Israeli intelligence services to create explosions wherever they can. The most insecure cities in Iraq - namely the Baghdad area and some other cities - are the very cities where the American security apparatus is in charge of everything there; otherwise, in many areas of Iraq where the Americans have less presence and Iraqi forces are present, security is greater; insecurity belongs to them; they have motives.

With the victory of the revolution in Iran, they designed new plans to portray this revolution as a Shia revolution; while the Islamic Revolution is a revolution of Islam, a revolution of the Quran, a raising of the banner of Islam. The pride of the Islamic Revolution is that it introduces Islamic values, monotheism, divine laws, and the spiritual values of Islam to the world, and it has succeeded. Despite all the enmities, we have succeeded. The Islamic Revolution revived the spirit of Islamic pride, the spirit of honor and boasting in Islam among Muslims. They are opposed to this; they are against this; otherwise, if our revolution were a Shia revolution that separated from the Islamic world and we had nothing to do with the Islamic world, they would not have bothered us. They saw that this revolution is an Islamic revolution.

The most serious defense of Palestine has been made by the Islamic Revolution. No one, no country, no government, and no people have defended Palestine and the struggles of the Palestinians and the Palestinian Intifada like the Iranian nation and the Iranian government and the Islamic system. We have done everything we could, both moral and material support. When the Soviets came and entered Afghanistan, all the Muslim countries in the region remained silent for various considerations. The Imam (may God be pleased with him) explicitly sent a message to the Soviets saying: you must leave Afghanistan. I myself was present at a large international gathering - where the non-aligned and many Islamic countries were present - and I witnessed that none of them mentioned the Soviet invasion of Afghanistan, and only I strongly attacked them in my speech; because there were some leftists and socialist governments that were pro-Soviet, none of the Islamic countries said a word; only we spoke; we attacked both America and the Soviets there, without distinction; they were upset about this. Because this revolution is an Islamic revolution; it does not care whether the Palestinian nation is Shia or Sunni; it defends them. It defends the great movement of the Lebanese; it defends every Muslim group in any part of the world that moves and works for Islam; they are upset about this. Because the revolution is Islamic, they are upset. Otherwise, if we had closed our borders and said we have nothing to do with Sunni countries, we have nothing to do with Sunni groups, they would not have bothered us; neither America, nor Israel, nor Britain. They are against the Islamic Republic because the Islamic Republic is for Islam, for the Islamic Ummah. Since the establishment of the Islamic Republic, the issue of creating discord between Shia and Sunni has been intensified day by day by the global arrogance, and their activities have also intensified.

We must be vigilant; both Shia and Sunni must be vigilant; especially the scholars. The people, far from the environment of scholars, may fall into illusions, may make mistakes; but scholars cannot remain indifferent in this matter; they cannot say, well, these are common people, we do not do this; no, scholars must consider themselves responsible and strive. Today, Islamic awakening has begun, Islamic dignity has become apparent, and the defeat of the enemy in various fields - which you have mentioned - is becoming more and more evident day by day. Global arrogance has been defeated in Palestine, in Lebanon, in Iraq, in Afghanistan; and in none of these did they achieve their goals and objectives.

The Islamic Republic is also progressing day by day; we have advanced in terms of science, industry, society, and management strength over these twenty-seven years. The bond between the people and the system has become stronger day by day. This upsets the enemy and provokes them to react.

Today we must be very careful that the enemy cannot exploit this sensitive point - in fact, it must be said this weak point that exists in the Islamic world.

Our friends have rightly said; the issue is not that Shia or Sunni should accept each other's beliefs; no, everyone has their own beliefs, everyone is subject to reasoning, and whatever belief they reach is correct. The issue is that the adherents of different beliefs must not listen to the whispers of the enemy, must not turn against each other, must not harbor enmity towards each other, and must not sabotage each other. Our enemies, each of them, teach each other whatever they know, "Some of them inspire others with flattering discourse".

We must awaken and alert our people and be vigilant ourselves. Those who, without understanding the truth, without piety, consider a large group of Muslims to be outside the religion, excommunicate them, these ignorant Takfiri groups - truly the most suitable description for them is ignorance, although there is also malice in them, but ignorance is their most important characteristic - we must guide them as much as we can; we must warn our people against them, that our people "And let their hearts incline to it who do not believe in the Hereafter, and let them be pleased with it and let them commit what they are committing"; some, due to weak faith, due to weak knowledge, become captivated by the words of the enemies. We must be vigilant. The duty of scholars is a heavy one. Today, the unity of the Islamic world is a lofty goal that if achieved, the Islamic world can truly attain complete dignity and act according to Islamic laws; it can also do this. Both governments and nations must help.

Governments must also provide utmost assistance to this unity and solidarity and cooperation. This Islamic Ummah, if it finds its true weight, will then support these governments, and Islamic governments will no longer have to seek refuge in America or Britain due to their weakness and fear; because the Islamic Ummah is behind them.

We hope that God Almighty helps us all, guides us, supports us, and that we can, God willing, fulfill our grave and sensitive duty in this era in the best possible way.

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