In
the Name of God,
Most
Compassionate, Most Merciful
Great
People,
The
Valiant of Our Brave Armed Forces,
Sons
of our Glorious Arab Nation,
Friends…
As
Man is part of his family and social environment in thinking, natural
disposition and habits, any phase of people's development likewise constitutes
part of their history temperament and customs. Albeit nations and peoples have
some sort of common traits, which can be summed up and accessed, each of them
has other different characteristics. They take their colours, tokens, level and
profundity of influence upon oneself or upon others in the light of the
disparity and kind of traits of each people and each nation, their different
roles and the kind and level of development with respect to the starting-point
of humanity, or the description within the context of its phase. The broader the
account and distance between one nation and another is, the more strongly varied
and distant are the points of separation.
Leaders
and the kind of the part and task or tasks they perform play a decisive role in
crystallizing the special traits, level, direction, type of action and
influence. On the premise of this account, the level of humaneness or hostility
of peoples and nations as well as the level of acceptability of the merits and
demerits are affected by the background of these traits and the kind and rank of
their historical models in the light of the description of the special trait in
both field and occasion… Hence we can recourse to the interpretations of
historical phenomena and many periods or even the main trends in the history of
peoples and nations, among which are our people and our nation. Therefore, we go
back to the past, which is relevant in one way or another to the present speech,
and ask, for instance:
Why
was Baghdad destroyed in 1258 A.D? Why was Babylon destroyed in 539 B.C? Yet
man's spirit in both could not be totally destroyed, nor was the hope for
revival anew given up… Why had Baghdad's slumber lasted for eight centuries?
Why has Baghdad woken once more, yet has not stooped, twisted, ceased or
bargained?
Should
we answer in detail, relying upon the special traits of our people and the one
who had incurred harm to it, we would find a convincing reply beside
circumstantial factors. We would see that these traits explain to us the essence
of the positive points being fairly recorded for our people and for whoever has
caused harm to it in the past or still doing so, whenever the traits which are
in common with the past generation yet associated with its history and people
are summoned, or on the occasion of the Great Victory Day in which we are
delivering our speech, albeit the difference in time between past and present.
Babylon,
Baghdad, Assur, Nineveh, Hatra and Ur were not neutral, in a middle distance
between the foot of the mountain and the summit. Thus, when they behold the
summit, firmly convinced of the truthfulness and honesty, in addition to other
usual requisites, of the leaders, they run fast to it, and occupy it, so they
become the uppermost lighthouse in the surrounding, its radiance is visible at
long distances, so that many people would be lit and guided, lest they should
stray. Driven by jealousy, envy, feeling of disability and demerits into frantic
commotion triggered by the instinct for aggression and destruction, others have
sought to sit on ruins, misconceiving them as an uppermost summit. Similarly,
selfishness dictates one possibility of taking one general, common direction to
interests, which are incompatible with those of another summit and of another
description, and by corollary a clash would occur. Conversely, climbing up the
summit by means of endeavour and sublime morals is recurrent in the history of
Iraq and the Arab Nation, indeed, it is quite appropriate for the Nation and
Iraq. When both reach the summit, they often stay there for such a time as to be
seen or heard by all, near and far. Due to their own traits, they do not hastily
roll down the face of the summit, unlike other peoples and nations. Likewise,
owing to the profundity and level of the capability and wisdom of their leaders'
minds and consciences beside a true love of the significance and course of
construction, the removal of such leaders from the summit cannot be brought
about except by a collision which would unexpectedly take them by surprise at
any period in which they become inadvertent or preoccupied with unnecessary
matters or fall into miscalculation. Hence, we can expound the reason when
Baghdad's eyes are closed, all Arabs' eyes are closed too, and why when it wakes
up once more, the sword would be associated with the pen, both being based on
wisdom, yet each forming a flank founded on the great morals of civilization and
the eternal heritage of our Nation where giant falcons fly to protect the sky
and land of Iraq so that Baghdad should proceed with its course to the summit
armed with the principles of construction and advancement, and holding the sword
to defend the sublime morals. In all this Baghdad expresses the genius of the
Nation and People under the protection of the message of the faithful
nationalism and immortal humanity. Thence Baghdad has emitted radiance that
conveys the morals and illuminates the way with beams reaching all parts of the
world under the care and protection of the Most Compassionate. The sword has
become a flagpole for the pen, the latter a guide to the morals of construction
and faith, a solid base for the former and a streaming banner to enlighten many
dark spots of humanity with its great concepts. No wonder then some have
dogfought against Baghdad with hatred and envy and have employed forces, some of
which are backward for destruction while others have used their accumulation of
malice and narrow, greedy interests to portray to the backward of their kind
that their destructive approach is right. And as the Mongols and Tatars had
burned books of science and knowledge, murdered the scientists in Baghdad and
wasted the Nation's opportunity for a long time, some of the backward too pushed
by their destructive force and backsided by their evil intents have thought that
they are capable of killing men of knowledge and tokens of pen, wisdom, sword
and banner in Baghdad, which is rising higher and for the better. Hopeless
indeed will be their presumptions, and surely evil are the things they have been
doing.
Brothers,
We
do not want in what we have said or in what we shall explicate on this
particular occasion or on another and on these topics or others to call to
memory the mere factors of separation, nor do we like to scrape the scab of the
wound which is still wide open; rather we have endeavoured and are still
endeavouring to put the facts in their correct, social, historical and faith
content and within their scientific context. We would assist others to be guided
for what is good as part of our patriotic and national responsibility based on
faith, indeed our responsibility and humane relationship whether with Iran or
with other nations, out of our constant desire and determination for assistance
and initiation so as to build bridges of love and peace, whenever possible or
whenever there is a balanced and appropriate opportunity. Thus we state too:
When
the ruler discovers in himself or in his people a potential energy that can be
utilized but he does not possess the faculty of conceiving the better among
which the qualifications for construction and rendering the good, he often
exploits it in a manner contrary to the good, love, fairness or construction. A
destructive potentiality is consequently produced concerning relations with
other nations and peoples, specially the neighbouring ones. Therefore, being
busy with construction, values and sublime principles together with a balanced
view of the social, economic and cultural life is a strong indication of the
ruler's or leader's utilization of the potential energy in himself and his
intellect, and in the spirit and intellect of his people and nation, and in a
civilized and humane direction based on his love for the good instead of evil,
construction insof destruction and aggression. Unfortunately Iranian rulers,
particularly the predecessors, and the like up to now, have not occupied
themselves with construction nor have they cultivated love and good. Hence,
their slogans at the end of Shah's era have been arrogant, aggressive,
expansionist albeit they assume the shape of Islamic promulgation. By corollary,
the aggression took place and the war broke out.
All
this in addition to the authentic records of history may also expound how and
why the Elamite Persian King Schuturk-Nachonettihad stolen the renowned Code of
the Iraqi King, Hammurabi, and how he attempted to erase Hammurabi's name
beneath these laws out of envy and hatred of that great Iraqi king and in
pursuit of a remedy for the illness of mind and soul which that Elamite had
inherited from his fathers. So, having carried out a destructive operation in
Iraq, that Persian King had stolen an aspect of Iraq's cultural and legal
history and civilization instead of creating a flourishing civilization, for his
own traits had incapacitated him for ascent. Instead he sank low in
compatibility with his characteristics and tendencies. Likewise, why and how had
the Persian King, Korsch, destroyed Babylon, nearly six centuries later, that is
considered the first and most radiant and most influential human civilization
then, assisted by the leprosy that had infected the body of Babylon at that
time, i.e., the Jews who had been brought captives to it by King Nebuchadnezzar?
Driven
by his destructive instinct, envy and hatred, King Korsch had demolished
Babylon, not as an expression of insightful capability, but as a blind, foolish
disability, thinking by so doing he had treated his complexity externalized by
weakness or lack of awareness or by incapability for ascending the right,
humanitarian path. He had transferred his hereditary illness to others who would
bear it up to the time, as God permit, the hearts, consciences and breasts of
those surprised by darkness will be enlightened. By the will of God, glory be to
Him, Baghdad shall remain, just as it has always been, inaccessible to the
enemies and guarded by pride and by heedful might, true to humane principles.
Its gates shall never be open except to the peoples seeking good relations and
friendship and to the good faithful, God willing.
Accordingly,
peoples with a deeply rooted role in civilization are not the same as those with
an insignificant one. By the same token, peoples in whose life, history and
tasks the humane aspect plays a great and decisive role in adopting a call or
calls for the good and conveying a message or messages in compatibility with the
level and kind of the relevant models in the course for the betterment of
humanity and sublime morals are not the same as those peoples whose main history
is confined to a narrow, limited, selfish and local role. The difference which
has also a profound, influential significance in this or that people is between
whether the overwhelming probability of playing the role is attributed to
material factors and considerations, life items within their own phase or other
factors and attributes and whether their stimulating or reminding models of the
role are only models for destruction, causing injury to other peoples and
nations, transgressing the right deeply into falsehood vis-à-vis other models
that summon the good, love, altruism, the great humanistic role and the
endeavour for right and justice.
One
of the variables influencing the kind and orientation of rulers and peoples in
general is: Does what is within their countries suffice them, desist them and
distract them from enmity and aggression? Or are they in want of it, especially
when they are not rightly guided to the way of increasing potentialities and
life items instead of another way, factors and right humane reasons for the
significance of man's creation by God? Thus we have found the neighbouring
barren hills had been rolled down to fertile, sedimentary plains by some who
were evil, armed and aggressive and also by others who sought easy living after
a hardship. Manifestly, the radiance of the Rafidain plain has formed a column
of immense radiant light illuminating the surrounding as well as the remote
distances whenever its strength has escalated to its due level.
As
every man has energy, feelings and thinking, nations too have their energy,
feelings and thinking. The results, their kind and level depend on the direction
in which the energy, feelings and thinking are oriented. Here, leaders play
their role and shoulder their decisive responsibility in determining results in
the light of selecting objectives and manner. If they release potentialities and
their traits in the direction of destruction and evil, they will reap what is
relevant to both, for this is the very road that descends low though it might
appear easier or the only one. The destruction and evil instinct would be
employed when the mind fails to grasp its wide field, the justifications of the
great principles and the interdictions of the sublime morals code. Indeed, the
failure of a lofty imagination causes energy to slope downward to where it
collides with the lowland. One of the most perilous matters is that those of
this kind of fancy and its course misconstrue that they score triumph even when
the have been wrecked by the acceleration of their lowermost decline of energy;
they are unable to imagine the ascending paths and thus are drifted towards the
slope, as we have just mentioned. But if they direct their energy towards the
good and its accesses, they will reap what is relevant to both too.
On
the premise of these morals and the level of the summoned models relevant to the
two ranks or opposing ranks, the different throngs can take one direction, or
else contradict and collide with each other. On account of the principles and
morals we stated in our last 17 July speech, we can expound one aspect of the
conflict that broke out in the glorious Qadissiya battle, after a series of
offensives in which the Iranian officials concerned had released evil and
depleted the potential energy of emotions which the revolution against Shah of
Iran had liberated and released from its bulging long-necked bottle.
Iranian
peoples had not then waged a war for a long time and had faced all sorts of
humiliation, coercion and hunger under that regime. So they sought another way
for self-assurance. The new Iranian officials concerned have triggered or
released that energy into the wrong, destructive direction, now being deprived
of its humane and spiritual principles in the simplest terms of description,
albeit it had merely assumed a formal, flimsy and verbal cover from the
spiritual standpoint, as we have said. It had made its spirit and morals targets
at which destructive weapons and energy are aimed. Great Iraq, however, has
repelled it with a breast full of faith and with a balanced prospect of life,
endeavour and responsibility. Such were the happenings: victory has thus been
ascertained within and without the soul of Iraqis at the starting point and
likewise in the ultimate result and as a natural outcome of this kind of
conflict.
For
more confirmations of that account of the two parties in conflict each according
to its worth, we cite certain examples from a huge amount and enormous heap.
Iraq, for instance, released all Iranian prisoners of war (POWs) a short time
after ceasefire, except one POW who was later set free just as we stated in our
speech on the same occasion last year. We have released them, guided by the
principles which we believe in and relying on the great profundity of the morals
of the True Islamic Religion and the principles of the glorious July Revolution.
All the time in the cages of captivity, Iranian POWs had been in contact with
International Red Cross; they have enjoyed all the POW's rights in accordance
with their proper context. Conversely, Iran, up to now, has retained thousands
of Iraqi POWs, and has even refused to register some of them at the Red Cross.
Our heroes of POWs have received and are still receiving various kinds of
torture and pressure, many a time thehave been murdered inside the captivity
cages, for no reason except they respect their humaneness, patriotism and the
principles of their nation. They do not betray or do evil to their country or
people; they do not speak ill of their symbols and principles. Therefore, Iran's
conduct is unprecedented. Thus we have only to search for a certain aspect of
history so as to be rightly guided to its causes and accurate description and to
say that any account of this conduct lies squarely within a description contrary
to that of the people of Iraq, its system, principles, leaderships and their
morals. Because each token of the two countries, Iraq and Iran, has now had an
explicit description, action, policy and course after such a long period of
governance and conflict, any one, near or far including the Iranian peoples can
be assigned a special description for each as well as the pros and cons of each.
The
second example is that Iraq had deposited civil and war planes in Iran, some of
them prior to the encounter with the thirty states in Umm al-Ma'arik (The Mother
of All Battles), others during the battle, for we misconceived that the Iranians
concerned might share a common property with humanity and wend the way of the
good on the account that Iran is no longer an enemy of Iraq. God had made us
triumphant over the evil rank on August 8, 1988. Fighting had then ceased
through the two parties' agreement. Based on what was suggested by our memory of
the Iranian officials' slogans in the past era and present, among which the
slogan we recalled concerning USA which they called then the Great Satan, we
thought, wrongly, that there was some possibility of a minimal adherence to
those slogans, because we did not imagine that whosoever, especially those who
claim that Islam is their religion, could express differently from what they
concealed and could abandon overnight their slogans and even counteract them,
particularly the battle was between Iraq under the protection of the Most
Compassionate on one hand, and what they have labelled then "the Great
Satan", i.e., USA, and its ally Zionism and their allies or those siding
with them on the other.
These
two examples, brothers, are of many others which occupy volumes on the party
opposite to Iraq. They also unveil some of the morals of the two direct parties
of the conflict whose consequences cannot be expounded except by recoursing to
what we have stated and what we are saying in our speech today and to the
profundity of July speech which we delivered last month on the occasion of the
glorious Revolution Day in addition to the facts that have emerged from two
neighbouring marches and two experiments separated only by geographical
boundaries. Indeed, the Iranian officials pushed their peoples and kindled in
them all elements of repression and energy which had not been rightly employed
with the Arabs in general. So they collided with the Nation's great
insurmountable dam and well-fortified citadel on the eastern front, Great Iraq.
Despite
all reiterative calls, before and after the encounter, for deliberation and
detachment from the motives and spots of evil and despite all appeals for peace
released by Iraq from the highest and various levels, the slogans, drums and
guns of aggression and war had persisted beside the slogans of hopeless, greedy
ambitions which were all defeated. The slogans of invasion and its premeditated
and preplanned intents were also frustrated. Right had triumphed over falsehood;
it was a victory for the sublime morals of humanity at large, including those
Iranian peoples that believe in an anti-aggression course of policy.
Thus,
brothers, the sword and pen… or the arm and wisdom of mind are two parallel
counterparts in a balanced action in the history of Iraq and the Nation and
their immortal heritage. They have also been in equilibrium in this conflict. So
we did not gloat at mishaps or act perfidiously when fighting came to a halt,
because our wisdom dictates that the sword should not be a substitute for the
pen, nor should the arm replace argument, conviction and interaction. It does
not live on land without a sky nor does it manipulate weakness by clutching
verbally to heavenly morals, which have no faith or solid ground. It does not
hesitate to use the sword when it turns to be an inevitable way to validate an
argument and when the mind fails to convince the one who is guilty of falsehood
not to commit an offense of aggression by falsifying his stance.
God
is most great.
On
this premise and its morals, we call back to mind the day of the great victory
when God has rendered us triumphant in a capable and powerful manner on August
8, 1988 in the second glorious Qadissiya. The victory, its preludes and the
concomitant delivery in addition to what we have stated help us understand why
embargo on Iraq has lasted for more than nine years now; why the states
bordering Iraq, including Iran, have performed the task of field embargo in such
a manner as to covetously encourage and support the aggressive Americans and
Zionists to continue committing genocide against the Iraqi people by hook or by
crook, and why the Iranian peoples have been refrained from visiting the holy
shrines albeit they were incited for intrusion into Iraq by force. That might
have suggested then contrary to reality it was as though Iraq were preventing
the Iranian peoples from visiting the holy shrines so as to act as a cover for
the slogans of expansion and aggressivity, which reveals too the reason behind
Iran's collaboration with U.S intelligence, Zionism and their supporters in the
occupation of Sulaimania in northern Iraq following the 30-state aggression
against Iraq in addition to other known examples of hostility such as Iranian
air raids on Iraqi targets deep inside Iraq as well as missile attacks for the
same purpose. Indeed these examples of aggression and aggressivity help imagine
the offensive against Iraq that took place in 1980. By corollary, the answer
will be explicit to the question: Do the disclosure of falseness and humbug and
the revelation of the right and truth not render a good service to humanity and
not only to Iraq or the Arab Nation? It has also become clearer and clearer how
and why the day of the great victory, August 8, 1988 is worthy of celebration
and rejoice by us, the Iraqi people, the Nation and all good and peace loving
peoples. It deserves to be called back to mind all the time as a wonderful,
humane outcome albeit all happenings.
By
God, indeed, it is an eternal, humane day; and everything, which is dissociated
with or contrary to it, is hopeless and cursed.
It
is truly a great day that God has wanted it to be an evidence, a token and a
banner.
God
is most great.
Long
live Iraq.
Long
live our glorious Arab Nation as a humane example, radiant with love, good,
sublime models and a great capability.
Long
live the friendship of our people and our Nation with the neighbouring peoples
and all the peoples of the world.
Fie
on the aggressors' hostility.
Shame
on the despicable.
Brothers:
Nations
and peoples are the brainchildren of their particular and general history.
Despite the existing linkage, in one way or another, between the staring point
and the final, or any representation in the development of peoples and nations,
any phase in history, qualitatively or situationally, cannot be a replica of the
one or many representations antecedent in development. This is not only because
time phases are phases of development, or such they ought to be, but because one
major aspect of the portraits of history within its rising or falling decades
represents those of leaderships in one form or another. Therefore, we can say
that history pillars are either general or particular. The general represents a
description, action, trait and influence of the collective state formed
historically as a general characteristic of the people and nation. It is also a
description, action, property and influence of the particular state of those who
lead the people and nation, within their phase. The deeper the conviction and
the more profound and serious the interaction on a wide sbetween the leaders of
the people and nation on one hand, and the people and nation on the other, the
closer the general; viz., the leader or leaders. The differences between the
general and the particular become merely those of their relative phase, that is,
differences of historical development between one phase and another with the
concomitant consequences of the transferred customs. The phase becomes as though
it were, in one way or another, the general traits of the leader or leaders in
addition to all that had passed down or desired to be connected with the traits
and customs of the previous historical phases.
Hence,
it has become manifest to us how and why a leader leading other leaders can
transform a nation or people in morals and reality into a state of great ascent,
upward and downward, when the leader or leaders are congruent with their peoples
through sublime humane principles. Likewise, a ruler and other rulers can turn a
nation and a people into a state of retreat, implicitly, from its opportunity
and role after they have distanced themselves from their people and nation. They
become unable of activating the capabilities of the people and nation at the
level of what ought to be and must due to the ruler's feeble influence, deviated
treatment of affairs or to his weakness of polarizing them to the right course.
Thus we comprehend now why and how the happenings took place in the two Islamic
states concerning their proclamations or beliefs and between two subjects
described as Islamic states, namely, Iraq and Iran.
The
religious description, brothers, applied to nations and peoples whether these
peoples are of Islamic doctrine or affiliated to it or under a description and
tokens of other religions, cannot annul the history of the nation before and
after conviction or affiliation, nor abolish the influence of their general
history when it opposes or contradicts the new doctrine which is in the light of
broad promulgation, level of commitment and profundity of its effect, introduces
new morals into the history of nations. It can even bring in entire historical
phases stamped with the new principles or their essence in accordance with the
level of faith of the leader or leaders in these nations of the new doctrine,
and not only the peoples in addition to their readiness to consider its
fundamentals a basis of their thinking, action and moralities.
Hence,
if the requirement of genuine association with the collective state of the
public and the elite of the people and nation, more specifically with the ruler
or rulers of the new religion, to position themselves in fancy and reality in
accordance with its standards and to act ethically, is not met, then the history
of the nation in the final outcome would cease to persist and to interactively
serve as a link between old and new. The new religion becomes merely formal and
general, as a placard for propaganda, and not for commitment and genuine
interaction. Here, the description depends on the congruence or discrepancy
between the collective state of the nation and the particular one of the ruler
or rulers in this respect.
Brothers,
Iran
was within the Islamic State, led by the Arabs in general who were for some time
its leaders, rulers or guides. After that, there emerged local rulers, leaders
or assistants to others in Iran from the very peoples who did not entertain
anything good for the central authority in the Islamic State. They publicized
that they were worthy of a better treatment, frequently evaluating and deeming
their worthiness on the basis of Iran in the past under the leadership of
Persians and Khosraus who had occupied parts of the neighbouring countries, be
they to the east or the west, and not on the basis of their fusion in the new
state under the banner of its faith and principles, and under its leadership in
pursuance of the explicit Islamic principle in governance and administration,
i.e., "And obey God, and obey the messenger and those charged with
authority among you." Instead, they often dissociated it from its context,
rendered it inoperative or attempted to interpret it incompatibly with the Pure
Prophetic Tradition or the consensus of the Islamic nation. Sometimes, they had
given a narrow sense to "those charged with authority among you" so as
to confine it to the governor of the province at that moment instead of the
Caliph or the Commander of the Faithful "Amir al-Mu'mineen" for the
purpose of facilitating the task of the provincial governor in Iran and
disputing with the Commander of the Faithful or the Caliph or rebelling against
them.
This
situation had found its other level in Iran in the light of abolishing the
fundamental periods in the history of the Islamic State as well as the greatest
part of its representative symbols. It is now restricted to certain bright
periods yet dissociated from its foundation and the context of continuity and
profundity. They had been put in a frame of contrariness that accepts no
compatibility or interaction with all other great bright periods. The Iranians
concerned had given an opportunity to all these notions and the situation to
incessantly perpetuate the history of Khosraus in Iran without taking into
consideration the history of the Islamic State. Thus they were severed from this
profound history and the jurisprudence (fiqh) of the State, the better of which
cannot be perceived then except by considering the development nowadays, because
it had been matured and developed at that time by the Islamic State.
In
Iran, a new jurisprudence has been encouraged since long time ago to grow not on
the basis of an independent judgment ijtihad which is right, indeed it is
a duty as well, to deal with a certain case, circumstances and by-products of
the development within its successive phases, but on the basis of a new birth
dissociated from its profundity and lineage. For about eight hundred years, the
link has been severed from the point of birth and its subsequent development and
from the whole jurisprudence and legislations of the Islamic State at the period
of the Rashidi (Rightly Guided) Caliphs and from the history and representative
symbols of the State, its banners and jihad, and by so doing the Iranians
offered an opportunity for the Iranian history, in pursuance of a certain
conception, to perpetuate without disruption and for a new jurisprudence
detached from the profound jurisprudence of the Islamic State and symbols
including the sons and grandsons of Caliph Ali (May God be pleased with him).
Some people were fought or dismissed from the course of linkage on account of
their stances or even their names. A case in point is that names like Abu Bakr,
Omer and Uthman were excluded from the lineage of descendents of Ali and
Al-Hussein (May God be pleased with them) except for some selections according
to a particular purpose or purposes from the jurisprudence of Caliph Ali (PBUH),
most often cited or intentionally wedged into a certain frame for a certain
object or objects or at least according to a formula which was intended to
appear as if it were in contrariety rather than conformity with the
jurisprudence of the Islamic State and its history.
At
all events and no matter how bright the periods are within the whole course and
its genuine origin, their ember often fades when separated from its source,
their influence wanes like a fragrance of a sweet-smelling perfume which
vaporizes when it is no longer confined in its flask or when the glow of a
kindling live-coal faints as it is detached from its brazier.
The
description given above concerning the conduct of the Iranians concerned towards
the Islamic history had encouraged Shah of Iran to celebrate and rejoice the
2500th anniversary of the Persian State, transgressing Iran's history
within the Islamic State and taking no consideration of the Iranian peoples'
stance or even the elite then. It is the same account behind the Iranian rulers
who, when the great principles of True Islam were absent or absented, sought to
destroy Baghdad in 1980 and to occupy Iraq, just as Krosch had destroyed Babylon
in collaboration with the Jews in 539 B.C.
What
we have stated expounds why Iranian students are not taught the history of the
Islamic State. Why do even the religious schools there not teach the history of
the Islamic State and its jurisprudence at the time Iran was part of it? By
corollary, how and why did Iran launch aggression against Iraq? The war
subsequently broke out and lasted for eight years. From these considerations we
can arrive at an explanation for the reason behind the offensive triggered by
anti-Iraq leaders, for the continuation of the war for eight years and the
failure of all efforts including those exerted by the Islamic Conference
Organization and its Committee formed to stop the war and bring about peace
between Iraq and Iran at that time. The war had ceased only when God has
ordained so in the battlefields. He has bestowed victory upon the faithful who
have a history rooted to its base of great faith and associated with the
virtuous models and symbols as an inseparable whole. It is a triumph over those
who have endeavoured to make Iran's history dissociated from the sources of
perpetuity of the Islamic history and have dismissed the elements and virtues of
love to be replaced by hatred which has been wedged by their own manner and thus
distanced them from the stream of the principles of great Islam to continue
uncleansed by the water of its upright principles.
Therefore,
we can explain why and how the US administrations which claim association with
the principles of Jesus Christ (PBUH) have allied with the abominable Zionism,
the aggressor upon the land and the rights of the Arabs and Palestinians and
have supported the Zionists to murder women, elderly men, children, indeed the
whole people in Palestine, the cradle of Jesus Christ (PBUH), and other Arab
parts too. Why and how do US administrations ally with some countries to kill
and cause famine to the Iraqi people and destroy its cultural structures and
even archaeological monuments?!!
Hence
we can say how in every period following destruction and stagnation Baghdad, and
indeed the whole Arab and Islamic nation in general with few familiar, relative
exceptions, seemed as though it had been as frozen as it were in the previous
period in all walks of life and in all domains including socials relations then.
For about eight centuries, development had come to a halt, in fact it had
receded incessantly in another direction because the foreign Ottoman ruler,
albeit his claims of ruling in the name of Islam, was in reality running the
State through a narrow prospect relevant merely to the legacy, apprehensions and
aspirations of his nation and people. He had neglected the Arab Nation as a
nation of morals, holding a sword and a banner, of great leading cadre of faith
and its banners, of construction and other sublime morals and as an authentic
reference to interpret Islamic principles and whatever is relevant to them and
to offer words of advice for selecting one or more appropriate approaches. That
ruler had overlooked the history of the Islamic State and its great models. If a
reference was made to a certain aspect of its heritage, it was treated
separately, selectively and formally to, on the basis of the ruler's liking of
this account and not as a faithful, responsible, far-sighted and deeply rooted
in the fateful association and profundity of the legacy of the great principles.
Therefore, the people and nation did not interact with the Ottoman ruler who was
kept isolated from the people in opinion, stance and decision. Likewise, the
people's attitude, opinion and aspirations were far from operation, but mere
theoretical hopes. All this took place when the ruler's traits either did not
exist or interact with the people, and indeed when history discontinued or was
inoperative in the best terms of description, as if its final episode prior to
the fall of the Ottoman rule were identical, again in the best terms of
description, to the one that had by a single day anteceded the Ottoman
domination of Baghdad and by corollary all the Islamic states in general.
From
the above and from the qualitative level of the sublime morals warehoused in
Baghdad and the capability of being insightful on certain, familiar conditions,
we can expound how the sun had not shone on the people of Baghdad and others
during the reign of the State run by the Ottomans in the name of Islam when
Baghdad faded and how now light shines on the foreheads of many sons of the
Islamic community and all Arab sons, people of the sword, pen, banner and great
principles when the rays of light are beamed from Baghdad, the city of great
history and glory.
Brothers,
When
we celebrate and rejoice the Great Victory Day on August 8, 1988, we do not only
mean to affirm the worth and importance of heroism which is closely connected to
its genuine source, the base of deeply rooted faith and the morals of a nation
that has always been mujahid, holding a banner, faithful to the Most
Compassionate, Most Merciful, trustworthy of the value and effectiveness of all
relevant principles and shouldering the responsibility of playing the leading
role of development as a decisive element in the conflict. We also want to
stress the significance of the principles of construction and the leading role
of man as a believer in life progress and in boosting love over hatred, exalting
the object or objects, means and morals of construction over backwardness and
the spirit of destruction and endeavouring to connect the present to its genuine
sources of faith and deeply rooted past. Such a man has achieved two triumphs
over the side of opposite description and tokens: one victory within the soul
derived from one's feeling that man is a living part of a whole rather than a
cast-off, acting in such a manner as to satisfy the soul in performing his duty
towards the One worshipped alone; and another victory over the enemies when only
the impossible conceals them from death. It is not just one victory. When
achieved by any of the above descriptions it either introduces the melancholy of
feeling of loneliness into a road shared by no one else or the gloom of despair,
which no matter how intense is the feeling of self-content, preserves in this
case the sense of defeat in the enemy, thus burning their backs with the lashed
of triumph and perhaps the consciences and minds with scars and bruises caused
by the triumphant's gun bombardment.
We
would like to say to the whole world including the Iranian peoples that the
victory won by the Iraqis is a great humane victory because it is a victory of
progress over backwardness, of faith and truth over falsification and of
construction over destruction. Had this victory not been accomplished, God
forbid, and had another, different thing been achieved by the stoned Satan's act
of strike, materialism, promulgated by the West under the leadership of USA in
the Middle East region and perhaps in other places, would have created a
horrific situation of destruction caused by the backward condition that is
secluded in a lacerated image albeit dressed in religion or in some aspect of
it. Faith would have been defeated after being shun by the people's souls and
minds as a result of what would have befallen them under the slogans of
religion. Zionism and USA would have won through people's recourse to their
protection, clutching at a false hope for peace and stability, which they can
provide to peoples in the face of the ghoul of backwardness and destruction
beside the war drums of sectarianism. Iranian peoples would have remained
captives of deception for a long time after they would have wasted their energy,
suffered subsequently bitter disappointment and immersed in the crimes of
aggression and destruction. Indeed, victory has salvaged the Iranian peoples
from all that and rescued the peoples of the world from the domination of
Western materialism whose view and way of life would have had the upper hand at
the expense of balanced, spiritual principles and the right moral and living
aspects for a long time to come.
Therefore,
it is the right, indeed the duty too, of peoples and nations, not only the Iraqi
people, to chant: "Long live August 8, 1988" as a day of victory of
all peoples, for righteousness over falsehood, sublime morals over the abysses
at the lowest bottom.
Long
live the people holding the victory's banner, principles and sword…
God
is most great.
Great
people,
We
realize that we have burdened you with the style of this address. But as you
have been familiar with what you have listened to or read on such occasions you
realize too that we endeavour, as best as we can, to make our speech of simple
style, be it for the young, middle-aged or elderly. Yet the simplified style,
dear people, is not always capable of expressing the meaning of what we want to
state once our statement assumes an intellectual course and sets off in
accordance with this description. Furthermore, our problem does not lie within
the Iraqi people, but with others, you know. It is with the people who allege
that through their aggressivity they can express a thought. Thus, it is
inevitable that we deal with the wrong premise of their thought and replace it
by a correct one, as we think or believe in. We also deem it appropriate, even
at the level of the general humane standards common to all people wherever they
set or act on a fair and objective basis. Our apology, valiant men and
praiseworthy women, beloved boys and girls, is that, on this occasion as well as
on others, we, in Iraq, have begun to communicate by gestures and by eyes and
not only by speech which these two support. We also communicate when our
consciences meet in the space of great love and become so exalted that a
constant pledge is held to build our country, boost the faithful men and defend
our dear homeland and the great principles of our glorious Nation. Therefore, I
hope you comprehend what we say for you are capable of comprehension and you are
the Arabs' cranium. The simplified speech, brothers, in this respect, might take
a course that could fracture the foreheads and split the hearts of your
opponents. However, this is not our intention. Now they have come to know that
you can, in the name of God, cleave foreheads and tear livers in the
battlefields. Instead, we try to cure the sick souls and hearts and open, in the
best manner, the eyes to the facts as they are, whenever the minimal guess is
possible. We are performing our national and humane duty after seeking the
assistance of God, glory be to Him. Based on the knowledge of more than eight
thousand years of civilization and eternal heritage of our nation, we state
(quoting the Quranic verse): "Go, both of you to Pharaoh and speak
gently to him." -Truth is the word of God- and maintaining,
concomitantly, the essence of the mujahid people's stance and its leadership, as
a believer in God, homeland, nation and people. God is most great.
Glory
and sublimity to the martyrs of glorious Qadissiya…
Life
of pride and sublime morals to our wounded and the living who are provided with
sustenance: "Among the believers are men who have been true to their
covenant with God; of them some have fulfilled their vow by death, and some are
still waiting, but they have never changed in the least." Truth is the
word of God.
Greetings
to our POWs in the cages of captivity in Iran, and great pride of their
patriotic stances there…
Greetings
to the true believers wherever they are…
Long
live our glorious Nation…
Long
live Iraq…Long live Iraq…
Long
live Palestine, free and Arab…Long live the people of Palestine and the
mujahids of the great stance.
Glory
to the families that had the order of honour for the loss of their sons, our
honest sons, in the fields of honour and jihad, families that have patiently
endured the pain and hurt with hearts replete with faith and sublime morals.
Long
live friendship with peoples…
May
God help all the Iranian families which were stricken with the calamities of the
war, yet they are still adherent to and entertaining a good-intention and love
for relationship with Iraq because they realize and understand the significance
and causes of the conflict and those who had triggered it.
God
is most great…
God
is most great…
Shame upon the despicable