AhlulBayt News Agency (ABNA): The commemoration ceremony for Imam Khomeini (r.a.) and a tribute to the Martyrs of Service, was held at the residence of the Ambassador of the Islamic Republic of Iran in Abidjan, Côte d’Ivoire, with the presence of Ayatollah Reza Ramazani, Secretary-General of the AhlulBayt (a.s.) World Assembly.
Ghadir, a global model of meritocracy
Referring to the lessons of Ghadir during the ceremony, Ayatollah Ramazani stated, “The teaching of Ghadir is that just the most qualified individuals must be entrusted with responsibilities. Whoever is both competent and committed should take charge, and today, this teaching is truly a global principle. What would happen in the world if the most qualified individuals were the ones governing countries?”
“There are three types of Karbala events: the first is the event of Karbala in 61 AH, which has been widely discussed in terms of its causes, but less so in terms of how it happened. The second is the historical Ashura. Some ask why we recount Ashura. Al-Ghazali issued a fatwa declaring the narration of the Karbala event forbidden, because ultimately, one must curse Yazid, while Yazid might have repented! and from an ethical standpoint, a repentant person should not be cursed! Some even claim that Yazid was a mujtahid and simply erred. Others argue that Ashura was an exception and one cannot take a lesson from it.”
The Secretary-General of the AhlulBayt (a.s.) World Assembly added, “The third Ashura is the Ashura that lies in our hands. If you search the word ‘Ashura’ in English, the first page that appears is filled with images of bloodshed and self-flagellation. When I was in Vienna, I saw these and deeply regretted how much Ashura has been degraded. This is while the late Imam Khomeini (r.a.) repeatedly swore by Allah that weeping and mourning for Imam Hussain (a.s.) and the events of Ashura are political acts. That is, Imam Hussain’s (a.s.) uprising was aimed at reforming society, because in his time, heresies had been revived, and the traditions had been lost.”
Ayatollah Ramazani then spoke about the personality of Imam Khomeini (r.a.), saying, “He elevated the status of Islamic seminaries. The late Imam gave a new meaning to the religious authority of Islam. He bestowed greatness upon all of us. Once in France, I gave a speech about Imam Khomeini (r.a.) to an audience that was mostly non-Iranian. After the speech, several people approached me and said, ‘Imam Khomeini (r.a.) is not just for Iranians, he is for all of us. He was a divine reserve.’ God preserved Imam Khomeini (r.a.) for this era so that with his Christ-like breath, he could revive us. No one truly recognized Imam Khomeini (r.a.). Martyr Motahhari once said about his own teacher, Allameh Tabatabai, that he could only be understood a hundred years later. (But I say that) Understanding Imam Khomeini (r.a.) requires even more time. The late Imam was a fountain and a manifestation that saved us and deepened and broadened our vision so that we could truly understand what religion, Hajj, Ghadir, and Ashura are.”
Imam Khomeini (r.a.): Reviver of Marjaiat and the Dignity of the Islamic Ummah
Regarding Imam Khomeini’s (r.a.) school of thought, he stated, “We are students of this school, and those who have learned from it along this path have no fear of considering themselves servants of the people. Among such individuals are the martyred President Raeisi and the martyred Foreign Minister Amir-Abdollahian. Martyr Amir-Abdollahian was the embodiment of courtesy in the diplomacy of the Islamic Republic and, in the true sense of the word, established a new standard in Iranian diplomacy. I had both professional and emotional ties with this martyr, and he had a special and distinct attention to the AhlulBayt (a.s.) World Assembly.”
The Secretary-General of the AhlulBayt (a.s.) World Assembly added, “We are all graduates of Imam Khomeini’s (r.a.) school. He had a comprehensive approach to Islam and believed that religion must have all-encompassing effectiveness. Imam Khomeini (r.a.) bestowed dignity upon Muslims and altered the global equations in both political and religious domains. Once, the Eastern and Western blocs were vying for dominance, but today, what stands in opposition to the global hegemonic system is Islam, understood through the lens of Imam Khomeini (r.a.). Wherever we go in the world, people are enamored with this understanding and express their affection for Imam Khomeini (r.a.). At one point, the Supreme Leader stated that the Islamic Revolution of Iran is not recognized anywhere in the world without the name of Imam Khomeini (r.a.). Therefore, we must reexamine and analyze the conduct of Imam Khomeini (r.a.), deeply reflect on his thoughts, and not allow his ideas to be distorted.”
Ayatollah Ramazani, referring to Imam Khomeini’s (r.a.) view on Ghadir, said, “Many books have been written about the reasons behind Ghadir, but Imam Khomeini (r.a.) offered a new interpretation. He stated that Ghadir came to teach us that we must play a role in our own destiny. Observe what interpretation he had of Ghadir and what a far-sighted perspective he offered in this regard. Ghadir came so that humanity could have a share in its life and fate. That is why, during the event of Ghadir, the people pledged allegiance to Imam Ali (a.s.) for three days, and even caravans that had moved ahead returned to participate in the pledge.”
He continued by distinguishing between equity (Qist) and justice (Adl), emphasizing, “Qist refers only to social justice, while Adl is comprehensive, encompassing both individual and social justice. God has commanded mankind to uphold both justice and benevolence, and we are tasked with realizing justice. Of course, achieving justice requires sacrifice. Imam Ali (a.s.) was martyred in his place of worship because of his intense commitment to justice. Justice is something that many cannot bear. In the era of Imam Ali (a.s.), we saw individuals who, expecting personal gain, failed when faced with the demands of justice.”
He added, “Imam Khomeini (r.a.) sought to instill in us the idea that one must act within the realm of monotheism. Attaining a monotheistic status is not possible without dignity. Today, even in the West, there is talk of dignity, but they have raised these slogans so frequently that they have rendered them hollow and oppressed. Justice and spirituality are both oppressed in the West. Westerners have so downgraded spirituality that they now speak of a godless, religionless spirituality. They have also trivialized and corrupted justice. In their view, justice means that if two parties are at war, weapons should be given to the one without arms so they can fight more ‘fairly’. They do not seek reconciliation or peace; rather, they aim to activate their arms-selling companies and profit. Dignity is among the values the West has dealt with reactively, and they have severely diminished its status. During my trip to Senegal, I visited Gorée Island, which is known as the Island of Slaves. For three hundred years, this island served as a holding site for slaves. Those who travel to the West should also visit Gorée Island so they do not become enamored with the West.”
Imam Khomeini’s Role in Redefining Politics and Religion in the Present Century
Regarding Imam Khomeini’s (r.a.) view of dignity, Ayatollah Ramazani stated, “Imam Khomeini (r.a.) presented dignity not as a reactive concept but as proactive, encompassing both worldly and eternal dimensions. The understanding of religion that the late Imam imparted to us is distinct from others. He said, ‘I have come to restore your honor to you; I have come to return your greatness to you—and in this movement, I see myself as a servant.’ Imam Khomeini’s (r.a.) movement was a prophetic one. He believed not only in the individual and social dimensions of religion but also that establishing a government is necessary to implement religion within society. From his perspective, realizing justice and dignity requires governance. According to the late Imam, even in the eras of modernity and post-modernity, a religious government is possible.”
He considered the condition for realizing justice and implementing the laws of Islamic Sharia to be the establishment of governance by a just ruler, and noted, “Before the victory of the Islamic Revolution, some believed that establishing a religious government was impossible and put forth the theory that no religious revolution could ever occur in the world—that all revolutions would be either secular or laic. But Imam Khomeini (r.a.) led and succeeded in bringing about a religious revolution. At that time, even in Qom, there were some who were even imprisoned who believed in gradual reform. However, Imam Khomeini (r.a.) believed that nothing could be achieved through gradual reform; a revolution had to take place. And thus, a religious revolution did occur—a revolution that took a maximalist approach to Islam, aiming to enhance the religion’s effectiveness. Religion is not limited to vigil worship, shedding tears, or private devotion. Imam Khomeini (r.a.) directed our attention from individual acts of worship to collective, social worship. Therefore, humanity must move toward a monotheistic system, and at the same time, anyone who moves in the direction of such a system must also strive to uphold justice.”
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