INTRODUCTION TO SPEECH NUMBER THREE

Date:November 30, 1962 (AD) / Azar 9,1341 (AHS) / Rajab 2,1382 (AH).
Place:Imam Khomeini’s home, Qum, Iran.
Theme:Insufficient action by the government to annul the Provincial and District Councils Bill
Occasion:When the annulment of the bill was not published in the press .
Those present: Businessmen and groups of people from Tehran, religious
students and the people of Qum .

Circumstances, significance and Repercussions of the speech:

Imam Khomeini’s (pbuh) expressed opposition to the policies of Muhammad Reza Shah’s regime went much further than objecting to the provincial and District Councils Bill. The method of his opposition and protest showed that Iman was preparing the people for a long struggle with the Pahlavi regime, one that would continue into the future. Even though some of the Ulama considered the issue of the bill closed after Asadullah ‘Alam’s press interview and telegram, Imam was not convinced. For this reason, in answer to the questions of some businessmen and union members, Imam gave a detailed Speech stating that the bill which had been approved by the Cabinet could not be’ revoked by a private telegram but that its revocation must be officially announced by the Prime Minister to the press ^{( 19)} .

When the people of Qum became aware of Imam’s position, which was that the end of the incident depended on an announcement to the national press of the abolition of the bill, they became agitated. Meanwhile, the telegrams from Imam Khomeini and the maraji’ of Qum to the Shah and Alam were published in their tens of thousands, despite heavy censorship, and were distributed to all the provinces, cities and even villages. Copies also reached foreign reporters and were sent to their press headquarters. ^{( 20)}

In letters and messages also dispatched by messenger to Tehran and other cities, Imam requested the public and the clergy to continue with their opposition and asked them not to assume the issue closed until the press officially announced news of the bill’s abolition.

The people of the country had three different matters to consider and the contradictory nature of news being circulated left them bewildered. Asadullah ‘Alam’s telegram stated that the bill had been revoked; some of the clergy believed that this telegram brought an end to the disturbance and even published declarations to this effect ^{( 21)} and Imam Khomeini continued to insist on the official announcement of the bill’s annulment in the newspapers.

For this reason, a mass of people from Tehran and other cities went to Qum on Friday, November 30, 1962 (Azar 9,1341 AHS), to discover the position and opinions of the ‘ulama. By 2 pm, Imam Khomeini’s home and yard were crammed with people. The crowd revealed their sentiments by repeatedly reciting salutations to the prophet Muhammad and his descendants (salawat). After a few minutes, Imam Khomeini stood in front of the crowd. In the speech he then gave, Imam expressed his gratitude to the people for their loyalty, steadfastness and sacrifices, and whilst praising them for defending Islamic principles and Quranic laws, he voiced his opinions concerning the government’s telegram.

After Imam had candidly expressed his views, many of the Muslim businessmen spoke up in support of the Islamic ‘ulama and Imam Khomeini and warned the Iranian regime that: “If the ‘ulama’s demands are not met and their recommendations are not implemented word for word, the people of Iran will set fire to the regime’s set-up and the ashes will be thrown out of Iran and sent to America. ^{( 22)}

The situation in Tehran deteriorated daily and people’s criticism of the government’s behavior increased. From the evening of November 21 (Aban 30), the Ark Mosque witnessed Mr. Falsafi is revealing speeches, which aroused emotions. These emotions reached their peak on one of these evenings, when

Imam’s position was announced: “If the cancellation of the bill is not published by government, the ‘ulama of Islam . . . will continue their struggle. ^{( 23)}

Meanwhile, a torrent of telegrams and letters were received by the, maraji’ in Qum, and religious speakers spoke out against the conspiracies of the regime. The government, who by this time felt seriously endangered (and who knew of the decision of the ‘ulama of Tehran and the proposed gathering In the Sayyid ‘Azizullah Mosque on November 29), sent a telegram stating that the bill was to be void as from 1:15 am on November 29 (Azar 8,1341 AHS). This telegram was addressed to two of the ‘ulama of Tehran (the honorable Messrs Bihbihani and Khansari) and was signed by Mr. Emad Torbati from the Prime Minister’s office.

Later that morning a declaration signed by four of the ‘ulama of Tehran was posted onto the doors and walls of the bazaar, announcing that a meeting would be held on Thursday, November 29, at Sayyid ‘Azizullah Mosque by the ‘ulama and the people of Tehran. Police officers at the scene tried to disperse the crowd and stop the people from reading the said announcement. The people however, became fully aware of the proposed gathering and in no time, the mosque became crowded with people. At this point, one of the prominent government officials requested Mr. Falsafi to come to the mosque. After thanking the people for their participation, resistance, and steadfastness and for their support of the maraji’, the latter announced that the Cabinet had convened and had indeed cancelled the bill. The news then reached Qum. Also on Saturday November 30, 1962 (Azar 10,1341 AHS), in a press Interview, Asadullah ‘Alam officially announced the cancellation of the bill and newspaper headlines read: “Cabinet decrees that the bill which was passed on November 6, 1 962 will not be enforced. ^{( 24)} and with this, the matter ended.

Imam Khomeini addressed a statement to the people in appreciation of their loyalty, sacrifice and steadfastness towards Islam and the clergy. He urged all social classes to stand united, ready and alert, so that should a traitorous hand reach out towards Islam and the interests of the country, it would be severed. In this way, he once again warned the people of Iran that the conflict with the government did not just concern a bill and that the bill’s abolition did not resolve everything. On the contrary, Imam argued that the roots of this problem were deep-seated and that a new round of popular opposition under the leadership of the clergy, rather than reaching an end, had only just begun.

SPEECH NUMBER THREE

IN THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL

Although the contents of the telegram that was sent to the ‘ulama of Qum seem to be convincing, nevertheless, until the bill’s annulment is officially announced in the national newspapers in clear terms, we cannot regard this telegram as being of any significance; and we shall let the government know that if it does not announce the news of the bill’s annulment in the press, then we will regard this telegrammed message as non-existent and our struggle will continue. ^{( 25)}

INTRODUCTION TO SPEECH NUMBER FOUR

Date:December 2, 1962 (AD), Azar 11,1341 (AHS), Rajab 4,1382 (AH).
Place:A’zam Mosque, Qum, Iran .
Theme:1-The deplorable socio-political condition of Iran
2-the services and struggle of the shi i clergy.
Occasion:The commencement of lessons at the Qum theological centre after
the conclusion of the Provincial and District Council disturbances .
Those present:The‘ulama, instructors and students of religious sciences and several residents of Qum .

Circumstances, significance and Repercussions of the speech:

Imam Khomeini’s (pbuh) severe warnings and his dynamic speeches, even after Asadullah ‘Alam’s telegram and the latter’s press interview, forced the Shah and his government to retreat and brought about the abolition of the Provincial and District Councils Bill. After this news was publicised, the issue was outwardly regarded as being over, and the regime used this opportunity to draw the attention of the masses away from the clergy, especially Imam. But Irnam Khomeini had known from the initial stages of the opposition to the bill that the regime would be forced to retreat in the face of the demands of the ‘ulama and the people, and that the motive which had been created for Continuing the uprising would disappear. Thus, in order to continue the Struggle, he suggested in a meeting with the ‘ulama that ‘Alam be dismissed from his post as Prime Minister for the offence of showing disrespect to the Holy Qur’an, and he requested the ‘ulama to concentrate opposition on the unlawful closing of the Senate and the Parliament. Unfortunately, this Suggestion was not accepted by those who were associated with Imam in those days and on December 2, 1962 (Azar 11,1341 AHS) Imam issued a statement in which he expressed his appreciation for the peoples self-sacrifices ^{( 26)}

On Monday December 3, 1962 (Azar 12,1341 AHS), after forty days of intense struggle with the Shah’s regime, Imam Khomeini once again commenced his classes. During one, at which a group of ‘ulama, instructors and students of religious sciences and a group of people from Qum were present, Imam delivered a revealing speech bringing up several important issues, and whilst indicating the reasons why Imam ‘Ali (pbuh) initially co­operated with the caliphs and then opposed the caliphate of Mu ‘ away, he stressed: “The infallible Imam’s revolted even with small numbers of supporters until they were killed in order to establish God’s ordinances. Whenever one of the Imams saw that revolt was not appropriate, he stayed at home and propagated Islam instead.”

In the present speech, Imam refers to two important events: the cancellation of the tobacco concession brought about by the religious decree {fatwa} of Mirza Shirazi, and the struggle of the Iraqi people led by Ayatullah Mirza Muhammad Taqi Shirazi (Mirza II). He then turns to the gathering at the Sayyid Azizullah Mosque in Tehran held in opposition to the ratification of the bill, and states: “...if, God forbid, any disrespect had been aimed at the ‘ulama of Tehran ^{( 27)} , I would have made a grave decision, but around midnight the government realized that they couldn’t withstand the power of the people. That same night the government took a document from the great ‘ulama of Tehran so that the problem would be solved.”

In reply to objections voiced by the clergy and Imam Khomeini over the participation of women in the elections of the Provincial and District Councils, ‘Alam’s government claimed that such a thing was not unprecedented and that the participation of women in the town councils had already been legislated ^{( 28)} .

Even though Imam Khomeini had discussed this question before with the and tradesmen of Qum, he again addressed the issue, this time more firmly, stating: “The laws governing the Provincial and District Councils cannot be compared with those for the town councils, which are said to be ‘similar,” and to make such a comparison is erroneous. However, in both cases, being male and Muslim has been included and stipulated in the text of the ‘law.”

In his speech, Imam accuses the Shah and ‘Alam’s government of viotating the constitutional law - which was used as a prop by the regime at that me - and he draws the attention of his associates to the constitutional law which, according to the second article of the amendment, stipulates that if any Hilarities by the Parliament were not confirmed by five Islamic jurisprudents and members of the ‘ulama, it would not be endorsed. At the same time, he emphasizes the comprehensiveness of Islamic laws. He also points to the necessity of the people’s presence at every stage of the struggle; the impotence of the role of the clergy; the incident on January 7 (Dey 1 7) when by a royal decree women were forced to remove their Islamic covering; the ‘tragedy at the Gauhar Shad Mosque and the malicious propaganda in the press against the clergy. In addition, he refers to cultural and health issues, stating:

. The progress of a nation lies with its universities and this is what has become

Of them! For over a hundred years, we have had universities and yet when a king wants to have his tonsils out we must bring a doctor here from another country. Foreigners must build the Karaj Dam. Foreigners must come even to build a road. International obligations demand this.”

The Shah’s regime accused the clergy of regression and claimed that the ulama and the clergy were opposed to the progress of the country ^{( 29)} . Imam Khomeini rigorously refutes these accusations in his speech.

Imam’s statement made on December 3, 1962 (Azar 12,1341 AHS), possessed diverse dimensions. Very few up until that time had the courage to oppose plans proposed by the Shah. Imam Khomeini, however, with his forceful statements and revealing telegrams and proclamations, broke this old habit for the first time. Meanwhile, after ‘Alam’s government was forced to retreat and annul the bill, many of the people who at that time claimed to be Imam’s companions, either by keeping silent or by sending telegrams thanking the Shah for the bill’s abrogation, tried in some way to conciliate the Shah and ‘Alam’s government, but Imam Khomeini successfully revealed his angry stance in this speech. With this the people realized that a maria’ in addition to writing religious treatises and providing moral guidance for the people also had the mission to lead the society to rise up and struggle against oppressive governments. They realized that Islam is not separate from politics and that Islam without politics, in principle, is not Islam. Imam Khomeini’s speeches and proclamations also proved to be effective in creating a type of unity and co-operation amongst the clergy in affairs, which were ordinarily undertaken individually. This was apparent later during the dispute concerning the Shah’s “White Revolution”.

The people of Iran saw the true face of Imam Khomeini after he had voiced his opinions and delivered speeches, and they became familiar with his special form of opposition. It was this recognition, which caused the Muslim people of Iran of every class to answer Imam’s call, even throughout the years that he spent outside the country, and laid the foundations of a movement which was eventually victorious on February 11, 1979 (Bahman 22,1357 AHS).

SPEECH NUMBER FOUR

IN THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL

Meanwhile this was a necessary reminder that all governments should heed. From the advent of Islam, Muslims have been the guardians the true religion of Islam even when they lost their rights for the sake of protecting the religion. Hazrat Amir al-Mu’ minin, the Commander of the Faithful (, pbuh), co-operated with the caliphs because outwardly they followed the religious precepts, and chaos did not prevail until Mu’awiya ⁽³⁰⁾ came to power and he deviated from the path and customs of the caliphs and transformed the caliphate into a monarchy. Under such circumstances, Imam ‘Ali had no choice but to rise up against him, for according to the rules of religion and logic, he could not tolerate Mu’awiya to remain in that post for a single day. Those of his advisers who out of ignorance advised Imam ‘Au to wait until his rule became stronger and then dismiss Mu’awiya did not know that had he waited, he would have met with objections from the Muslims and after strengthening his position, he would not have been able to dismiss Mu’awiya ^{( 31)} Nowadays, there may be some uninformed people who believe it would have been better if Imam ‘Ali had made his position stronger and then dismissed Mu’awiya, but they are mistaken. Thus, when Imam ‘Ali realized that a cruel government was coming to power, revolt was a divine duty and he carried it out.

In this way too the infallible Imams revolted, even if they were few in number, they would fight until the death in order to carry out their religious duties. Whenever one of the Imams saw that revolt was not appropriate, he stayed at home and propagated Islam instead. This was the way from the beginning of Islam.

The ‘ulaina and leaders of Islam have always advised the people to maintain their composure. It was not so long ago that the Great Mirza, the late Hajj Mirza Muhammad Hassan Shirazi ⁽³²⁾ lived. He was a great intellectual thinker who lived in Samarra ⁽³³⁾ , and although he advocated quietism and reconciliation, when he realized that Islam was in danger and cruel king at that time wanted to wipe out Islam by using foreign companies this old man sitting in a small city with only three hundred theo1ogy students around him was forced to admonish the despotic king His writings have been preserved. That king did not listen and with offensive and impolite statements, he defied the lofty position of this great scholar until the latter was forced to say a word so that independence could be restored.

After realizing that Iraq was exposed to danger, the late Mirza Muhammad Taqi Shirazi ^{( 34)} spoke out in support of the Arabs and changed matters. If he had not done so, Iraq would have been destroyed. All Islamic states are indebted to this group of men (the clergymen); it is they, who, up until now, have guarded their independence. They are one of the resources of the Islamic countries, and it is through their counsel that arrogant people are silenced. By the same token, when the clergy see that Islam is in danger they strive as much as possible and if they feel that by making issues public knowledge, by giving speeches and sending messages the danger can be averted, so be it, but if not they have no choice but to rise up and take action. The clergy wish to see harmony and unity exist between all Muslims, however they can only maintain their silence insofar as things do not endanger national independence that maybe even the government is unaware of or does not understand. These duties are determined by religion, it is not that the ‘ulama say something of their own accord; this kind of uprising is that which is stipulated by religion and the Holy Qur’an.

On the evening before the people were to go to the Sayyid Azizullah Mosque to pray for the awakening of the government ^{( 35)} I was informed that the latter was planning to resist. Under such circumstances, I realized that the ‘ulama had another duty. I made the final decision whilst praying ^{( 36)} and beseeching the Almighty God and I told no one, but God showed kindness towards the Shah, the government and the nation. If, God forbid, any disrespect had been aimed at the ‘ulama of Tehran, I would have made a grave decision, but around midnight the government realized that it couldn’t withstand the power of the people, and that same night it took a document from the great u1ama of Tehran so that the problem would be resolved ^{( 37)} . The following morning a telegram also arrived in Qum while I was at Mr. Shari’ atmadari’s home ^{( 38)} . The telegram was a good sign, but there was fear of deceit until news of the annulment of the Provincial and District Councils Bill was published in the newspapers after several communications between here and Tehran ^{( 39)} . However, they are not finished speaking yet. Concerning the town council laws that he claims have been accepted by the ‘ulama, they have not been accepted, they have been objected to. Furthermore, the laws governing the Provincial and District Councils cannot be compared with those for the town councils, which are said to be “similar,” and to make such a comparison is erroneous ^{( 40)} . However, in both cases, being male and Muslim has been included and stipulated in the text of the law. In addition to this, we are the ones to compel them to uphold what they themselves are committed to ^{( 41)} . Not that the constitutional law is complete and final in our opinion, but if the ‘ulama refer to the law it is because of the second article of the amendment to the Constitution which invalidates the legality of any law which opposes the Holy Qur’an ^{( 42)} . For we do not concern ourselves with these laws ^{( 43)} , we are concerned only with the laws The ulama of Islam are interested in the laws of the Quran and the traditions of the Prophet and the Imams, anything that agrees with the Quran we will humbly submit to and anything which is incompatible with the religion and violates the Islamic laws, be that the constitutional law or even international laws, we will oppose ^{( 44)} .

Praise be to God the matter is now over; Mr Asadullah ‘Alam was warned that this matter must be ended and thank God it has ended. We are grateful that (praise be to God) it ended without a battle or war, without a drop of blood being shed. Such a matter, which could have ended in a great national uprising and could have moved tribes, ended with not even one person being slapped! During small, local uprisings and wars, which involve thousands of people often, a few are killed, and several are wounded, it is not possible that during an uprising of twenty million not even one person’s nose bleeds! The government does not realize who prevented chaos or battle from occurring. They should come and see what has been written in the letters we have received and what has been said by the people who came to talk to us ^{( 45)} . They came to us with tears in their eyes, “Give us an order, a word from you that our souls will have everlasting life and see what happens.” We told them that we did not ask

That of them. However, if a single word had been issued there would have been an explosion. Who quenched this fire? Why does not the government want to believe this? Why is it trying with all its might to destroy this great force (the clergy), which is the support of the independence of the country? God knows I am filled with sorrow. The clergy have adapted to this situation and are serving the independence of this country. Why does not the government understand what it has done to our education? Why does not it rely on the clergy? Why with the death of one ‘alem does the world become devastated ^{( 46)} , hut when the government fails the people celebrate ^{( 47)} ? The government should be such that if it suffers a failure the people mourn and rise up to protect it. It can’t attract support itself, maybe it could if the people saw that it wanted what was best for Muslims; if the people saw that the government protected the interests of the Muslims, they would buy bonds and sell their homes and use the money for the good of the Muslims. Why is the press allowed to say such things ^{( 48)} ? Why are they so discourteous and unjust? If the clergy were to go ^{( 49)} , the country would have no backbone. Why is the press free to say whatever it wants (against the clergy) ^{( 50)} ? Why are the events of January 7 (Day) freely celebrated ^{( 51)} ? These things create haterd. Do not make the country king hated. We advise you not to turn January 7 into a day of celebration ^{( 52)} we believe this to be a heinous act Protect this country the events of January 7 do not signify progress. The progress of a nation lies with its universities and looks at what you have done to them. For over a hundred years, we have had universities and yet when a king wants to have a tonsillectomy, we must bring a doctor here from another country. Foreigners must build the Karaj Dam ^{( 53)} . Foreigners must come even to build a road. Do international obligations demand this? If you have doctors and engineers, you have education. If you say you have education, you have wealth, you have students, and you have doctors and engineers; so why do you hire them from outside the country? Why do you pay foreigners a hundred thousand tumans a month? Answer this! If you have no answer, then pity this country! For a hundred years, it has had universities but it has no doctors, no engineers... This is what the clergy have to say. The clergy are not against the economical development of this country, they have been slandered. For five hundred years the clergy have administered and protected the entire world ^{( 54)} . One only needs to look at history. Even though the caliphs themselves were oppressors, they governed the world through an Islamic system. Does not Islam have a way for development? Which economic matter did the ‘ulama oppose? You wanted to build dams; did they stand in your way? You wanted to import industries, did they stop you? We said do not destroy the steel plant. Do you think that we do not know what you have done to the Karaj Steel Plant ^{( 55)} ? The ‘ulama are not against independence; the creed of the ‘ulama is independence and religion demands that we call for it. However, we have no means at our disposal; we do not govern the newspapers, and they have presented the ‘ulama in an unfavorable light. Twenty odd years have passed since the scandalous forced removal of the Islamic veil (kashf hijab) took place ^{( 56)} . Check and see what you have done. You have put women into the offices, and every office they have been put into has become paralyzed. For the moment this is not a common practice, the ‘ulama say do not let it become so; do not spread it to the provinces. If women are put into an organization, it will upset conditions there. Do you want women to provide your independence⁽⁵⁷⁾ ? Those that you follow are exploring space while you fool around with (the rights of) your women.

Do not present your ‘ulama unfavorably to the world. This is a shameful act on your part. These are the problems, this is the advice, but what good is it? Those who should hear it are not here, and even if there were someone here who could make the government understands, that which pains our hearts, he would not do so.

However, you gentlemen, your responsibility, at any post, which you might hold, are to guard Islam’s reputation. If even one of your people acts dishonorably the ‘ulama in general will be seen in an unfavorable light. Just because others speak unfavorably, do not you too present yourselves in a bad light? Our involvement in these events has brought about some sweet experiences and some bitter ones. We have just mentioned the sweet ones, which were the sentiments of the people, may God grant them predominance and victory. The bitter ones came from the actions of a few people, may God forgive them ^{( 58)} . It is God’s will that the life and ‘Independence of the nation lies in your hands. Whatever happens is either in your favours or against you. If events go against you, do not let this defeat you psychologically. An outward defeat is not important, what is important is a psychological defeat. If a man is defeated spiritually, he is as good as dead. For you that have support from God, you that are the Clergy, you that your hearts are otherworldly, there is no defeat in this World; this world is nothing, he who is connected to God will never suffer defeat. Defeat belongs to those whose aspirations are of this world.

When one’s aspirations are of this world, one will be defeated. If one’s aspirations are the unseen and the mysteries behind it, there is no failure. Failure is for the desperate, it belongs to those who trust the Devil and to those whose hearts have been filled with love for the wealth of this world. If you are defeated in some way, your hearts should be strong, stand firm until the last person. Do not believe that if so-and-so fails it is finished. No! You are a monotheist. You are a Muslim. You are connected to God and God cannot be defeated. So lose neither heart nor fal1 into despair, for ye must gain mastery if ye are true in faith ^{( 59)} .

If you win, do not lose your heads, be strong. You should neither be filled with fear nor be too daring. It is not right now to shout obscenities at the government. You are above saying that which is unbefitting your position. From today, we are setting about our business. Over the two months since this event occurred, we have not been able to work properly, there were nights when I slept for only two hours. From now on, we should occupy ourselves with studying which is greater than any other means of worship, if the heart is pure. Once again, if we see a foreign devil focusing on our nation, we will act in the same way, the government will be the same and the nation will be the same. We can arrange such a gathering, which is costly for others, with a single word. The people realize that we are their friends, and they are fond of their friends. The clergy are the fathers of the people, and they are fond of their children. In the middle of the night, an old man ^{( 60)} announces: “Let us gather and pray,” and Tehran moves! Another old man here writes: “We want to have a prayer gathering” and see what happens! Why? Because the people perceive that the ‘ulama have their best interests at heart, the ‘ulama are righteous people, they are not corrupt. We would like the government to be like this also. We would like it if when a day of national mourning is announced everyone mourns, not the opposite. In addition, just as the hearts of the people are attentive to the clergy and gather at their bidding, we would like them to be like this also with the government.

From Rey they wrote, “We are five thousand people ready with our shrouds in hand;” from Japalaq ^{( 61)} : “We are one hundred thousand Individuals awaiting your orders.” From Lorestan they wrote: “We are tribes ready with our shrouds.” The people are aware. Can a country, which is aware, be backward? Get rid of your weapons and then in Tehran, for example, announce that you will hold a gathering in the east, and we will announce one in the west; announce a gathering in Qum and we will announce one twelve kilometres from there in Khak Faraj; you hold one close by and we will hold one far away. Go to Khuzestan, anywhere, and do the same so that you will see just how important this support is for you.

I advise the king of this nation not to lose this force. Two events occurred; one was the death of Ayatullah Burujirdi ^{( 62)} and the other was the death of one of their people; and we all saw what happened. They say the akhunds are nothing. How can they say this’? You say that you do not have anything to do with the akhunds ^{( 63)} , well the akhunds have something to say to you! Religious counsel is compulsory; to abandon it might even be a capital sin. It is the duty of the ‘ulama to counsel everyone throughout the nation, from the Shah down.

This is the way to the people’s hearts; the Muslim people’s hearts will be won over through Islam. We understand what makes their hearts beat, the hearts of the Muslim people must be attracted by means of Islam for without doubt in the remembrance of God do hearts find satisfaction ^{( 64)} . All hearts are in God’s hands. The converter of all hearts is God. Focus your attention on God so that the hearts of the people will focus on you. The people of learning do this; you (the government) must also be like this. We are not saying wear a turban, rather we say come to understand that which the clergy have understood. We say the government should govern the people well so that they understand that the government has their best interests at heart. However, if the people see that is not how it really is, they will begin to ask: “When will this government be destroyed?”

Oh government, oh wretched ones. The conquest of a country is nothing - and fortunately you have not achieved this - what is important is the conquest of hearts. If you want to, then do it. If not, do not. It is up to you ^{( 65)} .

May God’s peace and blessings be upon you?