When talking about the concept of discourse, a number of questions were raised about how to work at the theoretical level and at the applied level,
 and what those working with the concept and approaching it do not re-evaluate a number of rhetorical writings related to each discourse variable, 
whether it is contributory, religious, or other fields; Discourse takes place between concepts, 
states, or categories and is included in a number of special concepts, and such concepts have discursive authority (independently of their goals).
Each human group has its own concepts, and these concepts represent value and emotional connections between the group and its members,
 even rebellious individuals. They deal with these concepts in an emotional way that tames some of their needs.
 As there are collective symbols that are the most important means of linking discourse and its concepts,
 and collective symbols include cultural opinions that are inherited across generations,
 are known to the members of the group, and provide their image repertoire regarding things.
If there is a distinguished and influential speech in Iraq after 2003 AD, 
it is the speech of the authority of Sayyed Al-Sistani. As it proceeded according to a well-thought-out plot,
 it was allowed to create fixed lines of discourse that could be read, followed, and predicted to some extent about its future,
 whether that speech was directed to political forces, the public, or external parties.
 All of these lines have their means that enabled them to overcome being out of context, or falling into the trap of contradiction.
It may represent a political discourse of religious authority specialized in the field of Shiites concerned with multiple religious means
 and a pattern of spiritual interests that control their lesser counterparts,
 and which are compatible with social media and all the way to politics.
 After it used to belong between the jurist and the imitator based on religious matters according to the religious authorities in the school
 to which Al-Sistani belongs, it became more expanded after the year 2003 AD. 
It represented a spiritual authority for religious and political processes in its general sense,
 and the authority had a distinct discourse that everyone expected, different symbols it conveyed,
 and messages in different formats, and it represented influence in Iraqi politics that enabled it to solve many problems,
 and gave it an advantage over other religious parties in Iraq.
Thus, Al-Sistani’s spiritual authority gives him a role that other parties are unable to assume,
 and according to it his position is determined on issues affecting public order.
 We find that Al-Sistani interfered in the 2003 elections and in writing the constitution,
 and he remained a guarantor of the democratic mechanism (elections) on a repeated basis,
 and a key party in the process. Installing the political system after 2003 AD,
 but it stood with the public when it left and called for reform of the system in The protests of 2015 and 2019 adopted his speech.

It is possible to note a number of facts that illustrate the strength in Al-Sistani’s speech (especially what relates to political affairs); 
In different circumstances, Al-Sistani tries to distinguish himself from other religious and political activities,
 and the indications of this is his lack of priority in the speech. He waits for other speeches to present a model different from theirs,
 does not hold it accountable to anyone, and does not make the speech of others close to his own.