Selected Messages and Speeches of Imam Khomeini (RA)

Introduction
In the Name of God the Merciful, the Compassionate
And who is better in speech than he who calls unto God and does good and says, 'Verily, I am of the Muslims. (41:33)
In the history of peoples and communities, sensitive moments and turning points always exist and in those moments, objective and subjective conditions prepare for real transformation and a fundamental and basic revolution. But the extent to which this revolution and transformation can take place in these moments most certainly depends upon the extent to which the people of this nation and community have found subjective transformations and changes in belief and to what extent they believe in their goals, ideals, desires and finally the belief in the fact that their destiny takes shape by means of their own hands. In order to change the present situation into the desired state, to what extent are they prepared to put forth efforts and self-sacrifice.
Without doubt, the present Islamic community is passing through one of these sensitive moments and turning points. The future will show that we Muslims, at the present time, are standing upon one of the most determining and culminating points of the history of Islam. The direction and way of the future of Islam, more than at any other time, depends upon the will power, faith and efforts of today's Muslims.
The existing context -whether internally within the Islamic community or on a global scale -is completely prepared for a revolution and deep transformation in the complex of the world of Islam. The extent, to which the Muslims themselves shared in the bringing about of this suitable context is not important. The important thing is that existing conditions which essentially stem from unavoidable political and economic transformations of the most recent years of our world. result in a kind of severe dependence of third world countries upon developed countries, prepares a suitable context towards a transformation and change to the advantage of freedom and real independence of the whole of the third world and, in particular, the world of Islam.
Fortunately, the world of Islam has ample privileges in comparison to other third world countries whose efforts are put forth for freedom and independence. The most important of these privileges is Islam, a freedom-giving school of thought and a way of life and Islamic culture which acts as a rich and fertile support. Without doubt, if Muslims decide to stand upon their own feet and find their own real identity and without fear or the feeling of inferiority and inadequacy, lean upon their religion and culture, not only will they be able to free themselves from the claws of colonialism, stagnation and backwardness which has gripped them for more than two centuries, but they can simply develop themselves into the form of a 'force and a third power'.
In order to transform the world of Islam into a third force which, taking into consideration its possibilities and its natural wealth, can easily be changed into the most powerful pole of the world. They are lacking nothing other than will power, faith, self-reliance and continuous efforts, faith in religion and one's school of thought, faith in culture and one's authentic, historical identity and finally faith in the fact that one must build one's destiny oneself and not that one be a toy in the hands of the powers and super-powers.
In the midst of this, Islam, this most perfect and highest of revealed religions and also the culture of Islam are endless sources which can help the community of Islam seek its freedom from the bonds of colonialism and backwardness. But the important point is here that if these two are not understood correctly, not only will they not help the greatness, independence and self-sufficiency of the Muslim community, but it is possible that they will lead them to their further and more severe dependence.

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The explanation of this point that the understanding and comprehension of Muslims of Islam and Islamic culture, in particular, that of the intellectual and educated Muslims in this century, takes time. How they are affected by the criteria, rules and finally, the taste of and the particular view of Western culture? To what extent does this view lead to metamorphosis and the altering of Islam? To sum up, it must be said that this problem exists and it itself is one of the most important factors, perhaps, the most important factor because efficiency and the thundering force of Islam, this Divine generosity in the freeing of the Islamic community, has been down away with. In truth, this is the erroneous use and incorrect interpretation of Muslims which did away with the great force and the force of being a builder of destiny of Islam and they continue to do so, otherwise, Islam is that very religion which throughout its history, in whatever time that it was correctly comprehended and interpreted, it was a factor of glory, greatness and the happiness of Muslims. Thus, the present most essential and immediate duty of we Muslims is that we correct our comprehension and understanding of Islam which is powerfully affected by the spirit of our times and that is affected by Western culture. From another point of view, to what extent can Muslims make use of Islam as a religion, creative school of thought and the giving of freedom and of the culture of Islam as a rich and fertile support towards its salvation and independence. It most certainly depends upon to what extent they can free themselves from the bonds of suppositions, pre-judgments, and the feelings of inferiority and finally fear and inferiority in face of others and the activation of the spirit of the dominated of our time.
The individuals of a community who desire independence must have first reached independence. Independence, before being economic and political, is intellectual and cultural. An independent people and community need independent people and people are independent who do not fear singularity and independence. The individual who is captive of his own subjective suppositions, the suppositions which directly and indirectly come about by means of colonialists and their propaganda and captive of the inferiority complex and inadequacies and all of his efforts are this that however much he builds himself according to the tastes of others, however much his faith and beliefs and finally, religion, history and his personality is altered and destroyed, he cannot be independent. Such a person cannot defend the independence of his nation and community. A nation and a community can be independent that at least respects itself; it takes on the form of self-respect. Self-respect means respect of principles, criteria, genuine ideals and originality without any change. No people or community can attract the respect of another to an extent greater than his own self-respect.
Let us shorten our words. Until the time that each individual of a nation does not reach independence and obtain the state of self-respect and his principles and criteria and he has not re-discovered his personality and real identity and has not found faith in his return to the self of himself, his religion, history and his culture, speaking about independence will be no more than a falsity or, at the most, a slogan. Those people and that community is independent which, without any fear or awe intends to live by his culture, and ideals and not that he makes useless efforts so that it corresponds to criteria and other's tastes and which not only do they not have any relationship to his culture and religion, but they are essentially opposed and even in contradiction to them.
More frightening than this is that not only does he live according to the tastes of others, but, in order to make it acceptable to others, he explains his religion, history and culture in such a way, or let's say, alters it in such a way and takes pride in the very metamorphosized religion, history and culture which have been metamorphosized by his own hands. He forgets that before pride in such a religion and culture is an honor to that religion and culture because of its inherent values, it is an honor which has been poured into the framework and criteria which is shown as being progressive and making it acceptable depends upon those criteria which can be researched and more correctly, have been altered.

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For the correct understanding and analysis of this problem of the fact that our understanding of Islam and Islamic culture is influenced by criteria, tastes and special methods of the West, we must know the culture of the West and its peculiarities. This is outside the scope of our discussion. But why should we hide it? Essentially, this culture, these rules, criteria and world view and way of thinking, if they are completely against the rules, the world view of religion and the substance of religion, in particular, Islam, they are at best, most often, opposite.
The essential substance of each religion is nothing more than faith in God and than that the human being must live for the sake of God and according to God's commands which are nothing other than those religious commands. Thus the message of each religion is that the human being yields to God and His commands while the essential core of today's way of thinking rests upon a kind of centering on humanity and it is upon this principle that the new culture and civilization has taken shape and its rules and criteria are brought into being. This has progressed to the point that people of our times hi k hat it is eve this religion which must serve people and not the opposite.
The method of study and way of thinking of contemporary beings is incapable of comprehending the real identity of religion. To what extent is it barren and incapable?
Here the discussion is not about the truth of religion. The discussion is about the fact that if we want to understand this religion, understand it as it is and not as we want it to be or we expect it to be, our study of it must be based upon its spirit an criteria. This question, in particular, in knowing Islam encounters more importance. This stems from the spread and depth of knowing Islam. That is, not only is the relationship of man and God spoken about, but also all of the problems which a human being encounters with them. They have a unique kind of cosmology, history, astrology and finally, a theology which are particular and which do not have the slightest similarity with that which the new culture has expressed about this.
Now if we have accepted that Islam is a widespread and complex which has a particular method of understanding and interpretation of the world, history and human beings, this method as no similarity with the new way of thinking. Thus, why should study it from behind the rose colored glasses where the color of the glass determines the view of the world, criteria, and rules of the new culture. Worse than this, in order to prove its identicalness, we attempt to explain it and interpret it. Is not the least danger of such a study the alteration of Islam?
It is our duty to make Islam be known correctly and not to make it acceptable. When the aim became to defend Islam by making it acceptable then it is Islam which is the sacrifice of the tests and criteria of others. In this way, not only have we altered Islam but we have sustained self-loss, and we have given rise to feelings of inferiority and self-inadequacies. The person who is attached to his beliefs simply because it is acceptable by others, even though this taste is in inherently against the substance of those beliefs, in truth, the taste of other shakes his personality and authenticity. This tells of the greatest extent of inferiority and self-inadequacy.
These words are not only correct about the study of Islam, but also correct about the study of Islamic culture. The principles of thinking and world view of the West is based upon a kind of self-centeredness and absoluteness. Not only does he look out upon the whole of the world and history solely from the window of his culture, civilization and interests, but, essentially, he knows his culture and civilization to be of the highest ever born. That is, not only does he understand the past history and legacy of others in relationship to the special growth of his culture and civilization, but the principle of his judgment about them is based upon the fact that this culture and civilization in total, to what extent is it agreeable and in accordance with his personality, criteria and tastes.
From another point of view, the clear-sightedness and way of thinking of the West in knowing other cultures and, in particular, the culture of Islam, depends upon a kind of selected knowing along with pre-judgment. That is, in the first place, from that which we call Islamic culture and which has come into being 14 centuries ago, only chooses those elements which in his opinion have played a role in the growth of Western culture. Secondly, he looks with a kind of pre-judgment, the pre-judgment of which is influenced by knowing the value system and his tastes. In his opinion, the value of this culture is suitable with the balance of its harmony with that very particular taste and his own criteria.
With such a method, what value can studying Islamic culture or any other culture have? To what extent does it have the qualifications to tell of the truth and nature of this culture? The truths and realities will only be understood when, in the first place, they are studied in their totality and completeness. And secondly, they are studied and re- searched with attention to its spirit and particular criteria.
It is most unfortunate that most of the almost unanimous Muslim intellectuals and educated people with such a view and criteria which, in the first place, is strongly quantitative and secondly, is strongly influenced by pride and unlimited prejudice of the West. They have studied Islam and Islamic culture and continue to study it. More unfortunate than this is that they never doubt their method of knowing and essentially, is their method right or wrong. Based upon such a knowing, they want to save their society.
If Islam is just and valuable, it is because of its inherent values and truths and not because it suits the criteria of others. Attempts towards proving the truths or invaluableness of Islam by showing its harmoniousness with other cultures and schools of thought, rather than outwardly defending Islam, is an implied defense of those schools of thought and cultures. If we know Islam to be just, it is other thoughts and schools of thoughts which must be measured with it and not Islam with them. These words in particular are more important when speaking about Islam because Islam is eternal; it is a Divine religion, revealed to a creature whom God sent for the guidance and happiness of human beings which is the source of all perfection. Thus, in the same way that God is the gathering of all absolute perfections, Islam is also the gathering of all absolute perfections as well as Islamic culture. Without doubt, Islamic society cannot find its way without the help of its culture which is the heritage of 14 centuries of struggle and activities. But the question is this that these cultures can only help the Islamic community when they are understood in totality and completeness and with attention to their spirit, nature and criteria.
The value of this culture as a rich, historic support and also as a solution for the future of the Islamic community, relates to its essence and nature and not because it helped new cultural growth. Of course, this does not mean that Islamic culture has no value because of its help in bringing about the new culture. Rather, the question is this that this is just one of the values of this culture and not all of them. Pretending greatness and relying upon this segment not only does not help the better knowing of the value of the greatness and glory of the Islamic culture, rather, in that way, other segments are not taken into consideration. Its least result is the ignoring of the highest and most valuable segments of this culture which have no effect, from the point of view of measuring by quantity, in the bringing about of the new culture.
Let us speak more briefly and frankly. We are Muslims and followers of the Qur’an. The person who believes in Islam must accept all of it. The Qur’an strongly criticizes people who accept some part of it and ignore other parts. Thus, if we have accepted the Qur’an in totality and completely, the Qur’an frankly states, 'Verily this Qur’an guides unto that which is the most upright and announces glad tidings unto the believers who do good that they shall have a great reward.' (17: 9).
Tens of verses arid hundreds of traditions can be found similar to this which, in a direct and indirect way, gives reasoning for this subject. Now if we have accepted these subjects, we must seriously, in our understanding and comprehension, revise our view of Islam. It is not that the Qur’an says, 'And lose you not heart and grieve you not, for you shall gain the upper hand, if you only be true believers.' (3:139). Is it not that the Qur’an frankly says, 'Ye shall gain the upper hand if you only be true believers.'?! What is the result of these words? Is it other than that if we are not believers thus we do not have the upper hand? Is it not that the Qur’an says about the Islamic community, 'You are the best group that has been brought forth for mankind.' (3: 110) or it says, 'But for God is all honor and for His Prophet and for the believers.' (63:8).
These verses can serve as good examples of our incorrect comprehension of Islam and our imperfect faith towards Islam. Thus, in the first place, we must revise our understanding and faith towards Islam. If this word does not take form today, tomorrow will be too late. It is not clear whether or not in the near future such an opportunity will be obtained like the present one so that the community of Islam can take advantage of its independence, freedom, glory and greatness.
Yes. It would be tragic if the powerful and thundering of the 'revival of Islam' which in the last few years has spread throughout the Islamic world and reached its climax with the victory of the Islamic Revolution of Iran, is silenced unless it achieve a correct interpretation of Islam and Islamic culture. Every social flow, necessarily must have a suitable support system as to thought and belief, otherwise, sooner or later, it will be destroyed. History remembers many strong will powers-builders of destiny -which have been silenced because they could not contain its thought and culture.
The strong wave of the 'revival of Islam' results from the firm will and thunderous pure feelings which are urgently needed for a correct interpretation of Islam and Islamic culture. This duty, in the first place, calls the attention of the religious scholars (ulama) and Muslim thinkers who can however quickly offer the interpretation to eager Muslims. The religious scholars and responsible thinkers with faith who have no purpose other than serving Islam and Muslims and who were always firm like a mountain, they feared no blame from any accusers, and introduced Islam as it really is and not as they wanted it to be or that they accepted it to be. Neither do they fear from the dominating power of the attractive forces of Western culture nor are they subdued by power and bewitched by the East and West, rather they lean upon Islam and rely on God, the Most High.
What is the explanation of the role of Islam in bringing about the Revolution of Iran and the reason why this Revolution is an Islamic will be lengthy. But, in summary, it must be said that this revolution resulted from the sacrifice, perseverance and the seeking of martyrdom of the people who knew and sill: know that their ideals and ideas are crystallized and embodied in Islam, the people who did not think about anything other than Islam and still do not. Those people wanted Islam and nothing else. Thus, their Revolution was for the 'establishment of a just Islamic government before it was a toppling of the filthy, hired Pahlavi dynasty and the anti-Islamic sinister regime of the monarchy. Essentially, they opposed the Pahlavi regime which was a barrier towards the establishment of an Islamic government for, in essence, it was Islam and nothing else.
Yes, it was Islam that not only gave perseverance to the people of Iran when confronted by the most savage and tragic massacres, plunder and murder but also it made them withstand penetration when confronted by the conspiracies and the propaganda of the earth-devourers against them. Thus, the Islamic Revolution of Iran whether before victory or after victory was not only inclined towards the super-powers but even by leaning upon Islam and its Islamic identity, it stood against them.
The most important slogans of the Revolution of Iran, whether before or after the Revolution are the slogans of 'independence, freedom, Islamic Republic'. The victory of the Islamic Revolution of Iran proved its correctness in the best form possible. They would not have know Islam if it had, from the point of view of the Iranian nation been less interpreted as the embodiment of the complex of their ideals and ideas and Islam as the container of all of their desires. This Revolution, without doubt, would not have achieved victory. This Revolution, in the first place, is Islamic for the reason that Islam was not only the means for achieving other goals, but from the point of view of the Iranian nation, it was a goal which with its accomplishments, all other desires were realized.
Without doubt, in bringing about this way of thinking and following it, this Islamic Revolution of Iran with the guidelines of the leader of the Revolution, Imam Khomeini, has played a most sensitive role and has been an essential determining factor. The most important particularities of Imam Khomeini is his true faith in Islam and his active commitment to it and his incomparable trust in God, the Most High. The most important particularity of his understanding of Islam is that this interpretation and way of understanding is in no way effected by Western culture. For him, Islam is pertinent and not something else. The best witness for this subject are his messages, writings and more important that all of these, his behaviour and his way of life. Thus, careful consideration of his views and messages will not only effectively help in the better and deeper understanding of the Revolution of Iran, but also it will help with the correct understanding of Islam and essentially, religion.
The present collection which has been gathered for the above mentioned reasons, are only a very small part of his speeches and messages after the victory of the Revolution with the hope that they can be effective in providing a direction for growth and further richness of the Islamic movement.
And among them there are some who say, 'Our Lord! Give us good in this world and good in the hereafter and save us from the torment of the Fire.' (2:201)
M.M.J.

THE FIRST DAY OF GOD'S RULE
(After in referendum, 98.2 % people of Iran voted in favor of Islamic Republic)
April 3, 1979
Imam Khomeini issued an announcement in which he declared the establishment of the Islamic Republic of Iran.
In the Name of God the Merciful, the Compassionate
And We intend to bestow Our favour upon those who were considered to be deprived in the land and to make them the Imams guides in faith/ and to make them heirs. (28: 5)
I congratulate the Iranian nation which has been downgraded during the long monarchial period. The Almighty God helped us to destroy the old tyrannical regime with our strong hands which is the power of the deprived. With the establishment of the Islamic Republic, you granted them this real legacy. I announce the Islamic Republic of Iran on this blessed day, the day of the leadership of the community, the day of the victory of the people. I announce to the world that such a referendum has never been experienced in the history of Iran.
I announce to the world that in the history of Iran such a referendum has never been held when the people from one end of the country to the other with eagerness and love went to the voting polls and gave their positive vote and there the tyrannical regime of the monarchy was thrown into the waste basket of oblivion forever.
I appreciate the unique solidarity which, other than a fistful of adventurers and people without knowledge of God, all cried out to the heavens, 'accepted' (labaika) and with a unanimous vote, gave a positive response for the Islamic Republic and proved their political growth and social growth to both the West and the East.
Blessings upon you the day that, after the martyrdom of our courageous young people and the unlimited sufferings of the mothers and fathers, struck down the monstrous enemy, the Pharaoh of our time and with a overwhelming vote for the Islamic Republic, you announced the government of Divine Justice, a government in which all sections of the population can be seen with one view. The light of Divine Justice falls upon all evenly. The rain of Compassion of the Qur’an and the Traditions falls upon everyone evenly. Blessings be upon you for such a government where differences of races and black and white, Turk or Fars, Kurd or Baluch, is not debated. All are brothers and equal. Blessings exist in piety, higher ethical virtues and good deeds. Blessings upon you for the day when all of the sections of the population reached their real rights.
There is no difference between man and woman, or between religious minorities and others. The tyrant has been buried. Rebellion is buried after him. The country is saved from internal and external foreign enemies and plunderers.
Now you, the courageous nation, are guardians of the Islamic Republic. You should preserve this divine gift firmly and do not let opportunists and remnants of the old regime, who are sitting in ambush, agents of the international pirates and devourers of oil infiltrate your unity .It is you who must take your fate in your hands and not give the opportunists a chance. With strength from the Divine, the manifestation of which is assembling, take the next steps.
You should send your trustees to the constituent assembly to ratify the constitution of the Islamic Republic. In the same way that you voted for the Islamic Republic, also vote for the trustees so that no opportunity is given to mischievous people.
The 12th of Farvardin (April 1st) which is the first day of God's Rule is one of the greatest religious and national festivals. Our people must celebrate this day as a festival and keep it alive, the day when the 2500 year old tyrannical monarchy fell and the satanic domination was put aside forever and the rule of the deprived which is the Rule of God, sat in its place. Oh, beloved people who achieved your rights with the blood of your youth, guard this right dearly. Implement the Divine Justice under the banner of Islam and the Holy Qur’an and support it. With all of my strength, these last days of my life, I am at your service which is to serve Islam. I expect from the people that with all of their strength, they will guard Islam and the Islamic Republic.
My brothers! It is not too late, no matter what class you come from, to come and act in a brotherly way with these people on their path. None of you are among this group here. Come and join these people. Be of one voice. Come. Be loyal to Islam which saved all of you with gratefulness to the blessings of Islam. Exist for Islam. My brothers, whatever you want, Islam has. That which you want is in a corner of these schools. See their way of life and compare it to those whose hearts beat for humanity, that is, with the pen, with expression, see what state they are in. See what the life of the clergyman is. See what the life of this worker and peasant is. See what the life of a tradesman is. Think for them.
To pick up the pen and write against Islam in the name of human rights and by virtue of being a lawyer is not to sympathize. Have you spent anything from your pockets for these people? I refer to your conscience. The ones whose hearts sympathize with these poverty-stricken human beings are the women who live around Qom and women in the south of all towns, south as you mean it, they are from the lower class. They know what humanity is and they act with it. They sold their gold jewelry for housing for the poor people. Join with these poor people. Become one with their path. I do not say, 'Give money.' But rather, give your pens and your beliefs. Preserve Islam. Islam is good for you. It is good for your world. Even if you do not accept the Day of Judgment, it is good for your world. Do not oppose the clergymen. This is good for your world. There are progressive clergymen who live in small schools, two or three people live there, who were thrown out by the shah.
The slum dwellers around cities where seven or eight people live in a hole in the wall, they know human rights better than we do. They are a group who sympathize with humanity. They are the group for human rights, not you and I. Come and do something for them. The people and the government should do something for them. They have rights. Give them their rights. They have human rights. Give them their rights. They have human rights. Give them to them. I advise you people who sit together every few days, I want all of you to be happy. I advise you not to separate your way from Islam. Do not separate your way from Islam. Do not separate your way from spirituality. The strength of spirituality is a Divine strength. Do not put it aside. If this strength leaves you, you will be nothing. It is the strength of spirituality which pulls people to the streets. It is the strength of Islam which comes from the throat of spirituality. Do not break this.
I ask the government, without fear of the East or the West, with independence, will and thought to clean out the remains of the tyrannical regime whose remains have roots throughout the country, the culture and justice and other government ministries and offices which are based upon Western models and 'westoxication' be changed into Islamic forms and show the world the social justice and cultural, economic and political independence.
I ask God, the Most High, to preserve the greatness and independence of the country and the community.
Peace be upon you, and the Mercy and Blessings of God.

THE DEPRIVED WILL DOMINATE THE ARROGANT
April 3, 1979
Imam Khomeini in a radio television announcement, officially announced the establishment of the Islamic Republic of Iran and the 12th of Farvardin (April 1st) is confirmed as the beginning of the Islamic Republic and the day of the festival of Iranians.
In the Name of God the Merciful, the Compassionate
God, the Most High, has promised that the deprived of the earth, with His Help and His Grace, will dominate upon the arrogant. God will make them the Imams (guides in faith). The promise of God is at hand. I hope that I will witness this promise and the deprived will dominate upon the arrogant as they have until now. The way that we have gone so far was in obedience of Islam and its laws. We must introduce Islam to the world. If Islam is introduced to the world the way that it really is, the world will turn its attention to Islam. The goods of Muslims are precious goods but they must be offered.
I thank all of the people of Iran that they participated in this referendum and that they gave their overwhelming vote, which must be said was totally victorious. They gave their formal vote in an overwhelming way to the Islamic Republic even though they had previously given their vote informally. We saw no need for this referendum but in order to cut off some of the discussions and excuses, a referendum was held. Those who made excuses found that the situation was not as they thought it was and the people are one with Islam and the spirituality of Islam. The people want the principles of the Holy Qur’an to be applied in Iran.
Thanks be to God, with happiness and love, all groups of the people throughout Iran voted for Islam and not anything else. It is a Republic of Islam which can implement all Islamic purposes. It is a Republic of Islam and its progressive laws which are higher than all laws which exist in other sections and schools of thought. We see that the claimants heard is an accused person or one charged with a crime and not an obviously guilty person. They are not accused with a crime; rather, they are obviously guilty of crime. These were people who tortured and killed people in the streets. They took away whatever we had. Weren't those people killed in the streets of the towns, human beings? Do they have no rights? Why is it that these claimants of human rights do not support these people? Why do they find fault with us saying, 'Why do you kill executioners?' At the same time that we know them to be obviously guilty and only their identity must be clarified, once their identity is clear, they should be executed. Once Nassiri's [the head of the former SAVAK] identity was proven, he should have been executed. In spite of this, they still kept him for a few days. They tried him. They recorded his confession. Then they executed him.
Does the Human Rights Society not conceive of the fact that the guilty must be executed in order to protect human rights, the human beings whom they killed, tortured and did away with. We try these people in spite of this and we tried them but our belief is that an obviously guilty person does not have a trial. They must be executed.
I am sorry that we still have 'westoxication' amongst us and we still fear, lest Western newspapers write things or that, for instance, a Western magazine, write something. They are, of course, opposed to justice and equity. They do not agree with human rights. They protect the rights of the super-powers in the name of human rights...in any case, praise be to God, we were victorious in the referendum. The words written in foreign media and things that were said, are proven to be null and void. Praise be to God, our people gave an almost unanimous vote for the Islamic Republic and from now on, it is up to the people to implement the Islamic Republic.
In the Islamic Republic, all the problems which exist in Iran must be transformed. Our dependent universities must be changed into independent universities. All the things that existed under the tyrannical government and in obedience to foreigners in this weak country were implemented upon this inferior country. With the establishment of the Islamic government and the Islamic Republic, all of these must be revolutionized. People must correct themselves. People who are oppressive and who commit oppressive acts towards their inferiors must no longer commit oppressive acts. Various groups must not commit oppression towards the lower groups. The rights of the poor, rights of the poverty-stricken must be given to them. All of these must be activated in the Islamic Republic.
The people have the duty to support the governments in an Islamic Republic which serves the people. If they see that a government is going astray, the people must stop them. If you see a despotic government which wants to commit oppression towards others, you must complain and object and the courts must give them their rights. If they do not do this, the people themselves must do it, must deter them.
In an Islamic Republic, there is no oppression. In an Islamic Republic, situations of forcefulness do not exist. The rich cannot speak forcibly to the poor. They cannot exploit them. They cannot make them work for little wages. Islamic problems must be solved and implemented here. The deprived must be strengthened and transformed. The arrogant must become as the deprived and the deprived must be elevated, not like the arrogant but rather, like brothers and live in this country together.
I say to all groups of the nation that in an Islamic Republic, there are no privileges between the rich and the poor, the white and the black, Sunni and Shi'a, Arab and non-Arab, Turk and other than Turk. The Holy Qur’an gives privileges to justice and piety. The person who is pious has privileges. The person who is of good spirit has privileges. But these privileges do not relate to material things, to property. If they exist, these privileges must be done away with. All people are equal to one another. They are all given equal rights. They are all equal. The rights of religious minorities will be preserved. Islam respects them. It respects all groups, the Kurds and other groups who have a different language are all our brothers. We are with them and they are with us. We all belong to one nation, to one faith.
I hope that in various parts of Iran, where agitators propagate against us, and they force the poor people to rebel and kill their brothers, people should awaken and not allow these provocators to do these acts. We are all brothers. We are brothers with the Sunnis and we must not claim to be better than they are. We must not ignore the rights of some. We are equal in the law and the law which will, with the Will of God, be approved by the people, has attended to the rights of all religious minorities, women, and other groups have had their rights attended to.
There is no difference between one group and another in Islam. Only with piety and with the consciousness of God is there a difference made. We hope that God, the Most High and Exalted, will continue to give success. We have brought the Islamic Republic to this point.
I announce the Islamic Republic and know this day to be a day of festival (Eid). I hope that every year, the 12th of Farvardin (April 1st) will be the day of our nation who reached their national strength and that they take their destiny in their own hands. We congratulate the entire nation. Blessings be upon you and this festival. Blessings be upon this Islamic Republic.
All are obliged to follow Islamic rules. Our market must be an Islamic market. It must be cleaned of all inequities. All present governmental ministries and governmental offices and all future ones must be based upon Islamic principles. Country which has a tyrannical form must be changed to a country which has a Divine form.
We do not care what the West says about us. We do not care about those who claim to support human rights who find fault with us. We must act according to justice. We will eventually have them understand the meaning of democracy. The democracies of the West and of the East are both corrupt. Islamic democracy is correct. Later, if we succeed, we will prove to the East and the West that the democracy which we have is a democracy not that which you have and the supporters of large capitalists have and not that which they have and the supporters of the super-powers who have placed all people in great suffocation.
In Islam there is no suffocation. In Islam there is freedom for all groups -women, men, black, white, for all. People from now on must fear for themselves, not from the government. They must prevent themselves from going astray.
A just government prevents’ going astray'. A just government retaliates. We must prevent ourselves from going astray as an Islamic government of itself will not go astray. There is no longer the question of a security organization. The tortures of SAVAK no longer exist. Policemen can no longer speak forcibly to us and our nation. The government can no longer speak forcibly to the people. A government in an Islamic Republic is in the service of the people. They must serve the people and even if a Prime Minister should commit oppression against a nation, they will take him to court and if his crime is proven, they will implement the decision. It is no longer that in Islam a difference be made between a Prime Minister and others. The Caliph, at the beginning of Islam, went to court when a dispute arose with a disbeliever. The judge ruled and the Caliph accepted. Islam is like this.
Islam does not provide a high place for a special group. For the group of pious scholars of course, there is a higher spiritual station, because the stage of humanity is of a higher station. Islam respects the humanity of human beings. The humanity of human beings is to be with knowledge and piety. A person who has knowledge and piety is above others. A person, who, no matter how much he has, has no piety, has absolutely no respect in Islam.
In any case, I ask the people of the nation to change themselves. Change the spirit they had during the time of the tyrant into an Islamic spirit. Now, in Iran, we have many poverty-stricken people. We have many people who became deprived during the Revolution. Those who 'have' must help them and provide them with a better way of life. The government must be thinking about them. The people must be thinking about them and build them houses, build a good life for them, build a correct life for all employees.
Several days ago, a group of factory owners came to see me. I said to them, 'You yourselves must correct things. Hold a meeting among yourselves and discuss and put up the capital so that you can build housing for the workers and employees of these factories. Provide them with a better life. If you do not, it is possible that, God forbid, they rebel and if they rebel, we can no longer prevent them.
I say to all workers and employees that, with the Will of God, Iran will give work to you. Islam will provide you with work. Islam will provide you with a better life. Islam will build you housing. Islam thinks more about the poverty-stricken than about others.
I ask God, the Most High and Exalted, on this festival which is the day of victory of our nation to give success to all Muslims. I hope that other Muslim countries will join together and curtail the hands of tyrants from their countries, as well.
Peace be upon you, and the Mercy and Blessings of God.

WHAT WAS THE ORIGIN OF THE 15TH OF KHORDAD?
June 5, 1979
On the occasion of the 15th of Khordad (June 5, 1963), Imam Khomeini addressed the crowds gathered in Qom to commemorate the martyrs of that day.
In the Name of God the Merciful, the Compassionate
What was the origin of the 15th of Khordad? Why did it happen? What was its purpose then and now and in the future? Who brought about the 15th of Khordad? Who followed it and who is following it now? After this, in whom can we place our hope?
What was the purpose of the 15th of Khordad up to now and in the future?
Know and understand the l5th of Khordad, who initiated it, who has continued its legacy. Know those in whom there is the hope of maintaining it in the future, and know those who opposed the 15th of Khordad and their purpose.
The 15th of Khordad began from this place, the Faiziyeh School. There was a great gathering on A'shura in the afternoon. Following the speeches, disclosures were made which, when pursued, led to the 15th of Khordad. The 15th of Khordad was for Islam and was in the name of Islam, and it came about because of this basis and the guidance of the clergy. It was the same classes who are now represented here that brought about the 15th of Khordad, the same classes and groups who were killed. These groups of Islamic people arose for Islam: Islam was their sole purpose. They brought about the 15th of Khordad. It is this same populace with the ideology of Islam, that has, until the present day, continued the 15th of Khordad, there is hope that they will bring our movement to fruition.
We must examine who this populace is -who brought about the 15th of Khordad, and, as evidenced, sacrificed 15,000 lives. What group of society were they who after the 15th of Khordad and other 15th of Khordads and after the massacre of the 15th of Khordad and other massacres, entered the battlefield? No one else has any rights. Those who brought about the 15th of Khordad, those who helped it, who were active in breaking the regime's barrier are from this very group, those who cried out allaho akbar (God is Greater). No one else has any rights.
Now to the topic of those who are deviating from the path of the people and who wish also to pull the people away from this patt1 and to cause the Islamic movement to put aside Islam. There are groups that are ignorant and unaware of the circumstances, and there are groups that are intentionally and actively opposing Islam. Those who are ignorant should be guided. They should be told, 'Do you think that there is anything but Islam which can take the movement forward in Iran? You who think that something other than Islam brought down the regime, who brought about the 15th of Khordad? Those who suggest the possibility that non-Muslims were influential in this, should study and examine the graves of those who gave their lives and were martyred on the 15th of Khordad. Who were they? If you find one tombstone of a non-Muslim, they also participated. If, from among the Muslims, you have one from the upper classes, they also participated. But you will not find one. All are from the lower classes, the peasants and workers, the merchants and Muslim tradesmen.
The committed clergy and those classes brought about the 15th of Khordad through following Islam, and by following it, they preserved and protected it. They are still doing this. Those who think that forces other than Islam could break down such a barrier are mistaken. Those groups, who, because of their opposition to Islam, are against us, must be guided. Otherwise, they will be destroyed by the same fist that destroyed the regime [i.e., the people]. Those who were outside of this rank have no rights. They have no rights in this movement.
From the 15th of Khordad to the present, what has come into being has been achieved by the activity of this class, and their blood and sacrifice. They have the right to vote on anything which must now come about. Those who were outside of the ranks and have now entered them have no rights to this movement, and their views carry no weight. The views of those people who brought the movement and broke the big powers and continued the struggle, all rights belong to will gain rights. Those who have devious intentions, those who want to commit treachery against Islam and this nation, those who know the Islam of 1400 years to be insufficient; they must separate their account with the people. In fact, it is separate.
From now on, we need you [the lower class] .We need this class and no others. Today is the time when Islam must be established. If we don't apply Islamic laws in this revolution and this movement, then when will we apply them? When will such a movement come to fruition? If, God forbid, this movement dies out, who can bring back Islam again? If today we do not follow Islamic laws, when will we follow them?
These people who say that we can not apply them now, should tell us when, then, we can. To these people it must be said, 'Then say no forever to Islam. Say the movement without Islam -Islam minus spirituality means the movement minus Islam.' If, in this movement, Islam and Islamic laws are not applied to the letter, you will later regret it. Those who believe in Islam, those whose hearts beat for Islam, must be active today. The 15th of Khordad was for this. Before the 15th of Khordad, the uprising of the clergymen was for Islam. The uprising of the 15th of Khordad was for this. That which followed was for it. We do not want other than Islam. Islam is always -and, in particular, now -applicable.
Gentlemen, pay attention to your speeches. Pay attention to your writings. Islam freed you from bondage. Take heed, it was Islam that brought you inside the land from the outside. Take heed, it was Islam that brought you out from the comers of your homes that freed your pens that gave you freedom of speech. Yes, Islam freed you and you now oppose Islam. Can the Muslims tolerate the fact that Islam and the blood of Muslims freed you only to have you rise against Islam? This is to put aside blessings. God gave these blessings to you. Being grateful to the movement is for you to follow Islam. Repent from the words you say. Repent from the words you write. Incline yourselves towards Islam and the classes you regard as the lower classes, but who are better than you. These are the bright faces of Islam and Muslims. These are the faces which the Messenger of God will welcome. These are the faces of the pure of God. Join them. Become like them. Join your beliers with theirs. You speak so much about the West. You want to compare the laws of Islam with those of the West. What a mistake this is! I warn you to remain loyal to Islam. Gratefulness for the benefits of God is to be loyal to Islam. I warn you to be loyal to Islam. I advise you. I also advised the shah in this school. He did not listen and you are less than he was. The afternoon of A'shura, I told the shah not to do anything which would make the people throw him out. He did not listen and he did things which made the people throw him out.
God, you know that I do not support the clergy because I am turbaned. My support of this group comes because I know it can save the people -it is what the people want. It is the mosques which brought all of this about, which initiated this movement. In the time of the Prophet of God and afterwards for a long time, the mosques were the center for political gatherings and mobilization.
The mihrab [a place in the mosque from which speeches and lectures are given] means a place of war -war with evil and tyrants. These wars had their roots in the mihrab.
Preserve your mosques. People, preserve your mosques. Intellectuals, preserve your mosques. Do not be Western intellectuals. Lawyers, preserve the mosques. Go to the mosques so that the movement will come to fruition, so that your country will be saved.
Oh God, preserve these mosques for us. Oh God, may our people find happiness. Oh God, guide those who are against us to the truth.
Peace be upon you, and the Mercy and Blessings of God.