One of the most common justifications for the silence of intellectuals and religious authorities in the face of injustice is distancing oneself from “politics” under the pretext of preserving one’s position or standing.
Imam Khomeini, however, removes the distinction between silence and siding with the oppressor: in his view, silence that leads to strengthening the oppressor is not merely a cautious choice, but an unequivocal religious prohibition. This ruling provides an explicit standard for evaluating the silence of religious authorities today in the face of social injustices.
“If the silence of religious scholars and the leaders of the religious community—may God exalt their word—results in strengthening and supporting the oppressor, God forbid, then remaining silent is forbidden for them. It is obligatory upon them to speak out, even if doing so has no effect on ending his oppression.”
Tahrir al-Wasilah, Vol. 1, p. 538
The first step in resistance Is breaking the psychological barrier of dependence and achieving intellectual, scientific, and industrial independence
In the thought and legacy of Imam Khomeini, the discourse of resistance emerges before the battlefield—in the realms of knowledge, awareness, and identity.
At a time when the West had become an object of aspiration, rooted in the historical humiliation of nations, Imam Khomeini began resistance with “self-belief.”
From his perspective, as long as a nation does not believe in its own human potential and intellectual capabilities, it will not achieve independence in any field—whether industry, the economy, or management.
This perspective, even today, is presented as the only way to overcome sanctions and achieve indigenous development.
“If you have come to believe that you cannot develop industry properly, that you cannot build large and small industries yourselves, or produce the things that you have needed the West to provide, then as long as this belief remains, you will not be able to accomplish it. First, you must transform yourselves; first, you must come to believe that we too are human beings, that we too possess the power of thought, and that we too possess industrial capabilities. This potential exists, in principle, within all human beings. If this belief takes root in you, [you will succeed].”
Sahifeh-ye Imam, Vol. 14, p. 207