Speech [Differences between Islamic government and other governments]

In the Name of God, the Compassionate, the Merciful

One of the differences between a government of Islam and other governments is that in the government of Islam the atmosphere is an atmosphere of tender attachment. There was no basic worldly difference between the topmost personalities of the country, such as the Messenger of God, who was the foremost person; or of the time of the rule of the Commander of the Faithful, who was also the foremost individual, was an individual who was regarded, in the opinion of the people, to be a commoner. It was not that the messenger of God- when he was positioned at the top and become the leader of the nation- would govern like the rest of the governments. He would come and take his seat in the mosque; his companions and followers also would be in the mosque such that when an outsider would come in, he would not be able to distinguish which one among them was the Prophet. He would have to ask who the Prophet was. The seating arrangement was not such that one would sit on a throne and the rest would stand opposite him and give him a military salute. It was the same with the Commander of the Faithful. This is how it was at the advent of Islam. It was not such that the commanders of the army- they also had very distinguished commanders among them- would distance themselves from the people; the atmosphere was one of affection. They would live in an environment of friendship and fraternity and love. They were ruhama[ merciful ]toward one another; meaning they were good friends with each other they behaved in a compassionate manner. And when they would confront the infidels, then they would be ashidda [harsh], «1» meaning very harsh. This same person- this very Hadrat `Ali- who when he would come to the mosque would sit side-by-side with the rest of the people and talk with them. When he had gone to a farm and the peasant who was there, had brought food with him, Hadrat `Ali asked," Do you have food"? He replied," Nothing that is worthy of you." Hadrat `Ali asked," What is it? Bring it." He brought the animal fat with which he had fried gourd; and he was under the impression that in the house of Hadrat `Ali there was a banquet table laid out and now this measly food was insufficient. Whereas Hadrat `Ali had perhaps never eaten such a delicious meal maybe throughout his life. They sat down together- one a peasant; and he the leader of all. They sat down and ate together. After having eaten, Hadrat `Ali got to his feet, crossed over to where he had a stream of water, wiped his hands with the sand, drank the water and thanked God.

This very human being who behaves in this way, and this very human being who visits homes of the destitute to distribute food without being recognized; and who when he goes to the home of one person and finds that his children are hungry, gives them some bread and feeds them with his own hands; thereafter, in order to make them happy, plays with them and mimics the voice of a camel so that the children laugh. The very person who is the head of a nation and does those things, is so loving, and is so warm-hearted, when facing the enemy, draws out his sword and strikes at the part of their heads, thereby slicing the enemy in to two.

Seven hundred of the Jews of Bani Quraydah, «2» who had not sworn their allegiance and were of the corrupt- these Jews were immoral from the very beginning- were in this manner struck by his sword and killed by him in a single day. Among themselves, they were friendly, affectionate, lenient, and compassionate, but when confronted by others, there was severity. Severity was shown at the proper time; mercy was shown at the proper time. This is the condition of a government of Islam.

Non-Islamic governments take notice of certain subjects. I would really feel sorry; I would feel badly about this subject and it would trouble me. I saw that Muhammad-Rida Shah- the former Shah- was standing like a child in front of President Johnson's desk, «3» and that man had put on his spectacles and was looking the other way. Johnson was standing on one side and he was standing opposite his desk like a peon. I felt so disgusted that we had reached the situation where this individual- who was the head of a nation- was standing opposite him in this fashion. Then, when he, the Shah, would come in front of you what had he done? For sure, it was completely the other way round. Whereas in the rule of Islam, it was such in those days that among themselves there was friendship and brotherhood but when they stood opposite others the severity was in their manner; whereas non-Islamic governments are not in this fashion. You see how needy they are. The one whom the President of US sees is in need of him, and has gone to visit the president is the king of a nation. However, the king goes to visit him like a peon. I saw the photograph with my own eyes. He was standing just like a peon. Actually, he, when he arrived in his own country and was among his own so-called subjects; among his own soldiers; was severe to that extent. This was the opposite of how those people were at the advent of Islam. This man would show severity among his own people, with those subordinate to him but was humble in front of foreigners. But in accordance with the verse of the Qur'an:" They were severe with the infidels and friendly among themselves." «4»

This is one of the differences between Islamic governments and non-Islamic governments. It has never been such that when a person enters the realm of an Islamic government, he should be struck with fear. At that time, when a person wanted to enter a government office, a ministry, even when he wanted to enter a police station, he would be fearful of the outcome!

In an Islamic government, when you go to meet with its prime minister, or even go to its president or head, there is absolutely no fear involved. When that aged woman, was horrified by having to meet the Prophet, His Holiness stated" I am the son of that women who ate dried meat; who placed the meat on stone; I am her son; so for what reason do you feel?" He lowered his esteem in front of her lest she should feel fearful of him.

In the evil governments, they behaved in such a manner with the people that they felt frightened of them. One is placed on one side while the other is on the other side- just like two sworn enemies. The tradesmen of the Tehran bazaar were on inimical terms with the police stations- two enemies. Because their behavior was hostile, they would deal with them like enemies, whereas they should have been friends. He is a policeman meaning he has to guard these people. All the security forces are for the welfare of the people. It must not only be in words; it must be in deeds. The system is in place in order to arrange for the welfare of the people. Yes, the security forces must take severe action against those individuals who break the law; but with the ordinary people and common folks, they should behave in a friendly and warm manner. But exactly opposite to the Islamic governments, in non-Islamic governments they behave harshly with all the people. For what reason do they want to create fear in the hearts of the people? They would behave with the people in this fashion because they did not enjoy the trust of the people. Why they do not represent the people, they want to ensure their own security by striking fear in the hearts of the people. Quite the opposite to a system, or a government that enjoys the confidence of the people; when the head of such a government goes to meet with the people, they all gather around him and kiss his hands, kiss his face. Such a ruler has nothing to fear among the people.

When you see that their plan is to create fear among the people, it is because their position in society is insecure- and for this very reason, they create fear. On the contrary, if they be warm and friendly with the people, well, the people have no enmity towards them, they are of them.

There must be understanding; there must be friendship; when a person is going to the police station, he must feel as if he is going to his own home. He has work over there; he is going to his own house, secure, without having to be afraid of anybody. In Islam, each person must be afraid of his own self. Every human being of itself; what does this mean? It means that if he does wrong, he will be punished; if he does not; he will not. But if he himself is not the one to commit the wrong; then he must not be afraid of the gendarmerie; he must not be afraid of the army; he must not be afraid of the police; he must not be afraid of the policeman; he must not be afraid of the prime minister; he must not at all be afraid of the president. Because, they will not trouble him; it should be such that they must not trouble him. He must be afraid of himself lest he commits a wrong. When he violates the law, he shall be punished by the law. This is how our situation must be; this is how your situation should be; it matters not how it has been until now. Experience it yourself and see whether your heart is at peace when you behave with affection with the people, or God forbid, when you behave with harshness. Harshness brings anxiety and tension. If you behave in a friendly manner with the people, your heart will be at peace.

At night, when you return home, you will feel at peace and go to sleep; neither is your conscience disturbed for having caused trouble to any person- after all, the conscience of a human being does get disturbed- nor is your conscience disturbed for having been mean to anybody, and done a wrong; and neither are you afraid that somebody may for example take revenge at sometime. When you behave kindly with the people, regard the people as your own; that we must be the servants of all; the government should be the servant of all, then this conscience is itself at peace, and at night the person goes home and sleeps peacefully, and is ready to serve the next morning. His service also is serving the people. From the time he leaves for the office, it is to get the people's work done; it is to serve the people. Not like the offices of the bygone days when everybody would wake up in the morning and would go to the offices with plans on how to trap the people. And how to get something out of them.

The situation of a government of Islam is something like this; its offices are for the well-being of the people; its military is for the well-being of the people; its president is for the well-being of the people; its prime minister is for the well-being of the people; and the environment is an environment of love, an environment of affection. If we succeed in establishing Islam in its true definition; in the definition on which the pillars of Islam were founded, then both the army and the police will be at ease. There will not be any need for them to oppress the people. Both the gendarmerie and the army; everyone will be friends and everyone will be comrades and will be friends and brothers of each other. And I am optimistic that something such as this will happen and such a government will be established. It should not only be a dream; it should be a reality.

Now, what we have from this republic is its vote and nothing else. The same vote that we cast. However, the Islamic republic, which we would like to establish, has unfortunately not been realized until now; and it must become one gradually. This means you must reform yourself; we too must reform ourselves. All, all of us must undergo a transformation from the state of taghouti to a state of God, compassion, friendship, and love. We should come out of the environment of fear and intimidation and enter an environment of love and friendship and camaraderie. And I hope that we succeed in such a definition, and all of us become friends and comrades and

acquaintances with each other. May you, God willing, become happy and prosperous and may God assist you. May you be successful.