The first message and indeed the first manifestation of the national and global identity of the Wise Leader, His Eminence Ayatollah Sayyid Mojtaba Hosseini Khamenei, reflects his thoughtful model, which continues the noble legacy of the martyred Leader and the Late Imam, and holds a central place for "identical originations" in his leadership path. 

A general understanding of this model strengthens national self-confidence and reinforces the social capital of the Islamic Republic of Iran. This perspective signifies a transformative, compassionate, and public-centered leadership—honorable, courageous, uplifting, and creative—looking toward lofty and beautiful horizons. In this concise statement, five core and defining components of the model of the Wise Leader are highlighted:

 

1) Connection with the Awaited Imam: The Leader begins his message by expressing reverence and loyalty toward the Imam of the Age and the Vicegerent of God, whose appearance is the longing of hearts and eyes. Ayatollah Sayyid Mojtaba Hosseini Khamenei commenced his message with the opening verse of the Ziyarat of Al-Yasin and conveyed his salutations and devotion to the sanctuary of the inheritors of the Prophets and the Sacred Imams. He concluded his message with salutations and supplication for assistance from the Savior of humanity and a request for support and dignity for the loyal Iranian nation. This beginning and ending of the message clearly reflect the "essence of the Islamic Revolution," whose origin and goal lie in a profound connection with the Almighty God and His Vicegerent.

2) Humility toward the People: His crucial message is emphasized through expressions of humility and modesty toward the noble Iranian nation and respect for the Imams of the Revolution. Ayatollah Sayyid Mojtaba Khamenei underscores the concept of "leadership by the people as the best and noblest leadership," who, during the brief period of absence of leadership and supreme command, assumed responsibility for the country and became the primary source of security and resilience for the beloved Iran. This perspective elevates "democracy" to "people-centered leadership" and rightly identifies the effectiveness and efficiency of the Islamic Republic of Iran's system as dependent upon the people. He regards the people as the primary source and origin of "leadership authority." This view essentially affirms the truth that the people are the abundant source of the country's growth, health, advancement, and progress. In this context, the fundamental duty of the Guardian of the Muslims is first and foremost to relieve the people of suffering. Imam Sadiq (peace be upon him) says: "By God, the righteous are those who do not harm even a single ant" (Al-Amali of Al-Saduq, p. 73). This is a culture and lifestyle of peace and dignity that ensures security and tranquility for all. In this context, much can be said, but here we emphasize the lofty principle governing the Guardian of the Muslims: he considers it his primary duty to bring peace to society and relieve the people of suffering. In his initial statement, which reflects the foundation of a certain outlook, Ayatollah Sayyid Mojtaba Khamenei emphasized three key aspects in relation to the people:

2-1 First, preserving unity and solidarity—the foundation of a nation’s social capital. Clearly, in divine logic, God’s support is with the community. Thus, one must adopt a broad perspective and, in safeguarding the value of togetherness and mutual affection, overlook differences and disagreements. Instead of division, one should focus on synergy, transforming human capital into a great revolutionary asset under the banner of the Islamic Republic of Iran. Fundamentally, genuine and deep mutual affection and kindness—not superficial or temporary—play a vital role in the vitality and sense of security within society. The Prophet (peace be upon him) beautifully said: "The one nearest to me on the Day of Judgment will be the one who is most kind to people" (Bihar al-Anwar, Vol. 77, p. 150). In other words, he said: "The best among you are those who are most kind, who give and accept kindness" (Tohaf al-Uqul, p. 45).

2-2 Second, mutual assistance and emphasis on the principle of solidarity: A higher level of unity and solidarity is mutual assistance, especially in these unique circumstances where enemies have attacked the sacred land of Iran and aim to destroy it. This mutual support is essential for confronting the challenges of war and even post-war conditions. The conduct and tradition of the Prophets, and particularly the Seal of the Prophets, and especially the social tradition of the Iranian people, have always emphasized helping and supporting one another.

This cooperation and solidarity have been a social ethos and, indeed, "the social capital of the Iranian people" as a cultural heritage. The principle of solidarity underscores this fundamental truth: treat others as you would like to be treated, and do not impose on others what you would not wish for yourself. This principle has been consistently emphasized in the Ten Commandments of Moses and Jesus, the conduct and traditions of the noble Prophet of Islam, and the Quranic culture, and is described by the Prophet (upon whom be peace), as "the leader of all deeds."

2-3 Third, attention to social responsibility: Social responsibility is a form of compassion toward society and fellow human beings. The scope of this responsibility first extends to all the people of Iran, and subsequently, according to divine teachings, to all people of the world. Therefore, from the very beginning of his leadership of the Ummah, the Wise Leader of Iran emphasized the social responsibility of the noble Iranian nation toward the Holy Quds and called upon the people to participate widely in the Quds March. What a beautiful sight it was—every segment of the Iranian nation, from the President of the Republic to the Head of the Judiciary, the Secretary of the National Security Council, and indeed all members of the government cabinet, transformed the scene of the Quds Day into a unified "Labbaik ya Khamenei!" and achieved the largest and most diverse gathering of people in the history of Quds Day.

3) Firm and resolute defiance against Iran's enemies, eliminating enemy arrogance and humiliation: Severe retribution and cries for blood vengeance against the enemies of the Iranian people, confronting every form of aggression and humiliation by the enemy, and demanding compensation and justice are essential components of the intellectual framework of the esteemed Ayatollah Sayyid Mojtaba Hosseini Khamenei. This approach embodies the same tone, expression, methodology, and dignified demeanor of Imam Ruhollah Khomeini (may God have mercy upon him), the martyr leader, and the wise leader of the Islamic Revolution. The insightful and divine leader stated: "I assure everyone that we will not overlook the blood vengeance for your martyrs." In another instance, as a compassionate leader of all people and all martyrs, and indeed a champion of justice, he rightly declared: "The nature of this retribution is not limited to the martyrdom of the great leader of the revolution; rather, every member of the nation who is martyred by the enemy constitutes an independent case for retribution. Although a limited portion of this retribution has so far materialized, until it is fully realized, this case will remain paramount among all others, especially regarding the blood of our children and infants. Therefore, the crime committed by the enemy deliberately against Shajarah-e Teybah Primary School in Minab and similar cases holds a special status in this regard." He emphasized that demanding compensation is not merely for its material value, but also as a form of punishment for the grave sin committed. He stated explicitly: "One point I must emphasize is that, in any case, we will demand retribution from the enemy. If they refuse, we will seize their assets to the extent we determine necessary. And if even that is not feasible, we will destroy their assets to that same extent."

4) Defining the Islamic Republic of Iran’s international strategy: Supporting and maintaining friendly relations with the fifteen neighboring countries is a cornerstone of this vision. At the same time, the aggression against the region, the presence of America across the entire region, the continuation of regional warfare policies, and the emphasis on distinguishing between geographical areas of military presence and those free from the domination of the global arrogance are key determinants of the country’s defense policies. These policies are grounded both in rationality for securing Iran’s safety and peace in the region, and in a natural and inevitable response.

5) Prioritizing support and friendly relations with resistance axis countries and those opposing the colonial system: Today, we witness that alongside the relentless and terrifying struggle against the occupying, dishonorable Israel and the terrorist America, Hezbollah of Lebanon, the resistance of Yemen, and the Popular Army of Iraq are self-sacrificing forces standing at the forefront of this struggle. The resistance front extends across many parts of the world, and their selfless presence will be evident whenever necessary. It is evident that the primary response to friendship and brotherhood—support and solidarity—must be directed toward the resistance front.

 

The fragrance of the leadership of the martyr Imam, as expressed in the first statement of the insightful leader, has been renewed, as if God has granted a new life to the "School of the Martyred Leader" and the tradition of Imam Khomeini (may God have mercy upon him). This intellectual school embodies five great characteristics, reflected in the five points mentioned: 

 

1) Surrendering the heart to God, establishing a bond with the One, Unique God, and respecting divine commands as the fundamental pillar of governance; 

2) Connecting with the Wilayat al-Mahdi (Guardianship of the Hidden Imam), continuing the Wilayat al-‘Alawi (Guardianship of the Ahl al-Bayt), and creating the conditions for the rising of the sun of Wilayat and the global savior; 

3) Respecting the people as the divine blessing of the Islamic Republic of Iran and the source of the system’s effectiveness and legitimacy; 

4) Emphasizing national unity despite ideological differences and diversity, prioritizing the alleviation of people’s hardships and strengthening social justice; 

5) Strengthening the identity of resistance against America and Israel as the axis of evil in the world, and liberating the region from colonialism by halting any military activity by America in Western Asia. These characteristics reflect the path and tradition of God’s liberators, which know no boundaries or time, and represent a fluid, enduring ideology. May all of us follow the intellectual school of the Martyr Leader, the wise, and his righteous successor—the insightful, divine, and revolutionary leader.