Giving the examples of the manners of the Islam's great Imams and officials, he said in the beginning of his speeches:
One of the differences between a government of Islam and other governments is that in the government of Islam the atmosphere is an atmosphere of tender attachment. There was no basic worldly difference between the topmost personalities of the country, such as the Messenger of God, who was the foremost person; or of the time of the rule of the Commander of the Faithful, who was also the foremost individual, was an individual who was regarded, in the opinion of the people, to be a commoner. It was not that the messenger of God- when he was positioned at the top and become the leader of the nation- would govern like the rest of the governments. He would come and take his seat in the mosque; his companions and followers also would be in the mosque such that when an outsider would come in, he would not be able to distinguish which one among them was the Prophet. He would have to ask who the Prophet was. The seating arrangement was not such that one would sit on a throne and the rest would stand opposite him and give him a military salute. It was the same with the Commander of the Faithful. This is how it was at the advent of Islam. It was not such that the commanders of the army- they also had very distinguished commanders among them- would distance themselves from the people; the atmosphere was one of affection. They would live in an environment of friendship and fraternity and love. They were ruhama [merciful toward one another]; meaning they were good friends with each other they behaved in a compassionate manner. And when they would confront the infidels, then they would be [ashidda] harsh meaning very harsh. This same person- this very Hadrat `Ali- who when he would come to the mosque would sit side-by-side with the rest of the people and talk with them. When he had gone to a farm and the peasant who was there, had brought food with him, Hadrat `Ali asked," Do you have food"? He replied," Nothing that is worthy of you." Hadrat Ali asked," What is it? Bring it. " He brought the animal fat with which he had fried gourd; and he was under the impression that in the house of Hadrat Ali there was a banquet table laid out and now this measly food was insufficient. Whereas Hadrat Ali had perhaps never eaten such a delicious meal maybe throughout his life. They sat down together- one a peasant; and he the leader of all. They sat down and ate together. After having eaten, Hadrat Ali got to his feet, crossed over to where he had a stream of water, wiped his hands with the sand, drank the water and thanked God.
Analyzing the differences between the Islamic government and the Taghut governments, the great leader of the Islamic Republic called the Islamic government a government to which people are friends and continued:
… In an Islamic government, when you go to meet with its prime minister, or even go to its president or head, there is absolutely no fear involved. When that aged woman, was horrified by having to meet the Prophet, His Holiness stated "I am the son of that women who ate dried meat; who placed the meat on stone; I am her son; so for what reason do you feel?" He lowered his esteem in front of her lest she should feel fearful of him.
In the evil governments, they behaved in such a manner with the people that they felt frightened of them. One is placed on one side while the other is on the other side- just like two sworn enemies. The tradesmen of the Tehran bazaar were on inimical terms with the police stations- two enemies. Because their behavior was hostile, they would deal with them like enemies, whereas they should have been friends. He is a policeman meaning he has to guard these people. All the security forces are for the welfare of the people. It must not only be in words; it must be in deeds. The system is in place in order to arrange for the welfare of the people. Yes, the security forces must take severe action against those individuals who break the law; but with the ordinary people and common folks, they should behave in a friendly and warm manner. But exactly opposite to the Islamic governments, in non-Islamic governments they behave harshly with all the people. For what reason do they want to create fear in the hearts of the people? They would behave with the people in this fashion because they did not enjoy the trust of the people. Why they do not represent the people, they want to ensure their own security by striking fear in the hearts of the people. Quite the opposite to a system, or a government that enjoys the confidence of the people; when the head of such a government goes to meet with the people, they all gather around him and kiss his hands, kiss his face. Such a ruler has nothing to fear among the people.
Imam Khomeini considered the fear of the law, the best way to prevent the faults:
There must be understanding; there must be friendship; when a person is going to the police station, he must feel as if he is going to his own home. He has work over there; he is going to his own house, secure, without having to be afraid of anybody. In Islam, each person must be afraid of his own self. Every human being of itself; what does this mean? It means that if he does wrong, he will be punished; if he does not; he will not. But if he himself is not the one to commit the wrong; then he must not be afraid of the gendarmerie; he must not be afraid of the army; he must not be afraid of the police; he must not be afraid of the policeman; he must not be afraid of the prime minister; he must not at all be afraid of the president. Because, they will not trouble him; it should be such that they must not trouble him. He must be afraid of himself lest he commits a wrong. When he violates the law, he shall be punished by the law. This is how our situation must be; this is how your situation should be; it matters not how it has been until now. Experience it yourself and see whether your heart is at peace when you behave with affection with the people, or God forbid, when you behave with harshness. Harshness brings anxiety and tension. If you behave in a friendly manner with the people, your heart will be at peace. At night, when you return home, you will feel at peace and go to sleep; neither is your conscience disturbed for having caused trouble to any person- after all, the conscience of a human being does get disturbed- nor is your conscience disturbed for having been mean to anybody, and done a wrong; and neither are you afraid that somebody may for example take revenge at sometime. When you behave kindly with the people, regard the people as your own; that we must be the servants of all; the government should be the servant of all, then this conscience is itself at peace, and at night the person goes home and sleeps peacefully, and is ready to serve the next morning. His service also is serving the people. From the time he leaves for the office, it is to get the people's work done; it is to serve the people. Not like the offices of the bygone days when everybody would wake up in the morning and would go to the offices with plans on how to trap the people. And how to get something out of them!
At the end of his precious statements, the founder of the Islamic Republic of Iran described the ideal Islamic governments in this way:
The situation of a government of Islam is something like this; its offices are for the well-being of the people; its military is for the well-being of the people; its president is for the well-being of the people; its prime minister is for the well-being of the people; and the environment is an environment of love, an environment of affection. If we succeed in establishing Islam in its true definition; in the definition on which the pillars of Islam were founded, then both the army and the police will be at ease. There will not be any need for them to oppress the people. Both the gendarmerie and the army; everyone will be friends and everyone will be comrades and will be friends and brothers of each other. And I am optimistic that something such as this will happen and such a government will be established. It should not only be a dream; it should be a reality.
Sahifeh, vol7, Page: 217, 218, 219, 220, 221, 222