In the Name of Allah, the Beneficent, the Merciful
All praise is due to Allah, the Lord of the Worlds, and peace and greetings be upon our Master and Prophet, Ab-al-Qassem al-Mustafa Muhammad, upon his immaculate, pure and chosen household and upon those who guide the guided, especially the one remaining with Allah on earth
This is a very great and glorious gathering that has been formed in this place in memory of our dear and magnanimous Imam (r.a). In many other areas of the country too, such a gathering has been formed in memory of our magnanimous Imam (r.a.) and due to the love that the people have for him.
It is the last days of the blessed month of Sha’ban. There are indications that our magnanimous Imam (r.a.) used to reap many spiritual benefits from this month. Evidence shows that that enlightened heart used to increase his enlightenment in this month. This well-known verse from Dua Sha’baniyyah – “Oh God, bestow on me the perfection to separate from everything and to join You and enlighten the eyes of our heart with the reflection of Your eyes in them” – was one of the statements that used to be repeated frequently in his speeches. He used to frequently recite this verse from that dua on different occasions. This shows that our magnanimous Imam (r.a.) had established a close relationship with this dua, with such concepts and with such blessed days.
Once I asked him about prayers and in response, one of the prayers on which he placed great emphasis and which he preferred to others was Dua Sha’baniyyah. There are important verses in this dua one of which is: “Oh God, bestow upon me a heart whose enthusiasm helps it get close to You. And bestow upon me a tongue whose sincerity reaches You. And bestow upon me truth-seeking eyes that seek You.” In this holy dua and prayer, such characteristics have been demanded of Allah the Exalted. This is a lesson for us. And our magnanimous Imam (r.a.) was a person who was close to these lessons throughout his life. Thanks to this close relationship, this familiarity with the truth and this closeness to God, Allah the Exalted gave him the power to launch this great and eternal movement.
I want to speak about our magnanimous Imam (r.a.). One of the descriptions and terms that has been used less than others in reference to our great late Imam (r.a.) – we have used it less than others – is a comprehensive term which is: a pious and revolutionary believer. We always describe Imam (r.a.) with different terms and descriptions, but this description – which we have used less frequently – is a comprehensive description: he was a believer, a pious individual and a revolutionary.
“Believer” means that he believed in God, in the goal, in the path that helped them reach that goal and in the people: “He believes in Allah and has faith in the believers” [The Holy Quran, 9: 61]. This description has been presented in the Holy Quran about the Holy Prophet (s.w.a.): he was a believer in God, in the goal, in the path and in the people.
He was a servant of God and he worshipped him. He considered himself as a servant of God. This is a very important description as well. Notice that Allah the Exalted praises the Holy Prophet (s.w.a.) with many descriptions in the Holy Quran: “And you stand on an exalted standard of character” [The Holy Quran, 68: 4] and “It is part of the mercy of Allah that you do deal gently with them” [The Holy Quran, 3: 159]. And there are many other descriptions, each of which says a great deal about the characteristics of the Holy Prophet (s.w.a.). However, a description about the Holy Prophet (s.w.a.) that we Muslims have been ordered to repeat every day in daily prayers is that “I testify that Muhammad is His servant and His messenger.”
This shows the significance of worshipping God. Being a worshiper and servant of God is so outstanding that Allah the Exalted teaches Muslims to repeat it several times during their daily prayers. Imam (r.a.) enjoyed this characteristic: the characteristic of being a worshipper. He was a man of humility and supplication. He was a man that used to pray ardently, a worshipping believer.
As for the third description – that is to say, being a revolutionary: a pious and revolutionary believer – I would like to stress this description and speak about it. Imam (r.a.) was the Imam of the Revolution.
“Revolution” is a word that contains countless realities. “The Imam of the Revolution” means being a leader of all the qualities and characteristics that the word “revolution” contains. The reason why materialistic powers were angry and irritated at and – of course – afraid of our magnanimous Imam (r.a.) was that he enjoyed this characteristic: being a revolutionary. They were enemies of this characteristic of his. Today too, the enemies of the people of Iran show hostility to this revolutionary characteristic of Imam (r.a.). Basically, materialistic powers are intimidated by the word “Revolution”. They are afraid of, intimidated by and panic at the word “Islamic Revolution”. The pressures that they exert originate from him being a revolutionary. Later on, I will explain about the concepts, meanings and guidelines behind being a revolutionary.
So, they have a point in being afraid. Of course, pressures are exerted with various excuses. Sometimes, they exert pressures with the excuse of the nuclear matter, sometimes with the excuse of human rights and the like. But the truth of the matter is that the enemies of the people of Iran and of Islamic Iran are intimidated by and worried about the characteristic of being a revolutionary. Lately – in recent months – an American politician said, “Sanctions are imposed on Iran because of the Islamic Revolution. The essence of sanctions originates from the Revolution that was launched in 1979”- the Revolution of the year 1357. This is a reality.
What is the reason? Why are they opposed to the Revolution? The reason is that this great, vast, blessed and rich country – that enjoys both natural and human sources of wealth – was completely stuck in the claws of their power once. It used to be in the hands of America, but the Revolution came and threw them out. Their enmity towards the Revolution is because of this. The Revolution drove them away. Besides, it inspired others as well. The Islamic Revolution – which was launched and pursued by the people of Iran – turned into an inspiration for other nations. This issue requires a detailed discussion and there are countless reasons for that.
Our revolutionary Imam (r.a.) pulled the country out of various morasses, pulled the country out of various morasses with the help of the Revolution. Our dear youth, who did not see and feel the revolutionary era, should pay careful attention to this. They should notice that the issue is this. The main issue is this. If a people do not know what their main issue is, they will be misled. The issue is that the Revolution came and saved the country from morasses of different kinds – from the morass of dependence, backwardness, political and moral corruption and global humiliation. We were suffering from these things. We had become dependent, humiliated and backward. We had been kept backward. They had kept us backward in science, in economy, in technology, in international presence and in everything. And in return for these things, we had American and English misters as our overseers.
In those days, we used to export oil four times more than the present time. Moreover, the population was half the size of today’s population. However, most areas of the country were deprived of public and governmental services – it is the duty of governments to provide such services. The country was wallowing in poverty, backwardness and moral corruption. The country was in a terrible state in all the infrastructures of the country – in the area of roads, water, electricity, gas, schools, universities and civil services. It was suffering from backwardness and poverty in all these areas. They used to offer the country’s natural sources of wealth to foreigners. It was only the ruling government that benefited from this situation. And they used to silence the people either by deceiving or by bullying and intimidating them. However, the people were angry and they could see the realities. And the result was that they followed our magnanimous Imam’s (r.a.) spiritual and divine cry which led to the Revolution.
Our magnanimous Imam (r.a.) changed the path, thus bringing about a profound transformation. He changed the path of the people of Iran. He changed the tracks we were on. He moved us towards lofty goals. These goals- that led us with the help of the Revolution and the Imam of the Revolution (r.a.) and that guided the Iranian society towards this direction- are extraordinarily important. The summary of all these goals is the authority of God’s religion. The authority of God’s religion means social justice in the real sense of the word. It means uprooting poverty, ignorance and oppression. It means preparing a collection of Islamic values. It means uprooting social detriments. It means providing physical, moral and spiritual health, and scientific progress for the country. It means providing national dignity, national and Iranian identity and international power. It means activating the capacities that God has given this land. All these definitions are included in the authority of God’s religion. It was Imam (r.a.) who moved us towards this path. This is the exact opposite of the path towards which we were being dragged during the time of taghut.
Well, these goals towards which the train of the Islamic community moved - thanks to the Revolution - are goals that are difficult to attain. They take time, they require the passage of time and they require endeavor. However, attaining all these goals is possible with one condition. This condition is that the train should keep moving on this track, the track of the Revolution. Imam (r.a.) showed us the path. He showed us the standards and the criteria. He identified the goals for us and he himself began the movement. We have made many achievements until today thanks to moving in the direction of the Revolution. However, there is a long way towards those goals. Of course, we can attain them provided that the train continues to move on this track – on the track that Imam (r.a.) moved the train of the Islamic community.
After Imam’s (r.a.) demise, whenever we acted in a revolutionary manner, we managed to move forward and whenever we ignored revolutionary behavior and jihadi movement, we fell behind and we were frustrated. This is a reality. I myself was an official during those years. If there have been some flaws, this humble person is partly to blame as well. Whenever we preserved our revolutionary outlook, whenever we moved in a jihadi manner and whenever we moved on that track, we managed to move forward. And whenever we showed negligence, we fell behind. We can catch up if we move forward in a revolutionary manner.
This statement is being addressed to today’s generation and to all future generations. This statement is being addressed to all of us. Officials and political, cultural and social activists are all the addressees of this statement. The youth, academic and seminarian personalities, businesspeople, villagers and city dwellers are all the addressees of this statement. Everyone should know that this path can be taken with a revolutionary approach and then, progress will be definite. And we can move in a different manner and then, a dreadful fate will befall us. Imam (r.a.) had a well-known statement. He used to say, “[If this happens] Islam will be slapped across the face.” If we change the path, the people of Iran will be slapped across the face, so will Islam. There are many necessary things to say in this regard.
Pay attention, I would like to use this opportunity to say to you and to the people of Iran- my dear ones, the Revolution is an outstanding and unique resource for our people and our country. We paid a price to achieve the Revolution. Heavy prices have been paid to achieve it, but the benefits that exist are a hundred times more than the prices that have been paid. This is a lucrative business for the people. Of course, the eight-year war, agitations and sanctions were the prices that we paid. All these things are the prices that the Revolution paid, but there are profits on this path which are a hundred times more than these prices.
From the beginning, prices and profits and benefits accompanied one another. We both paid prices and reaped benefits. During the war, our youth went and were martyred, but the people and the youth of the country made great achievements from that costly war. From the beginning, these prices and benefits accompanied one another. However, the more we moved forward, the lower the prices and the larger the profits became. Today is the day that we and the people of Iran can earn large profits from the Revolution without paying heavy prices. Today, this capability exists.
The Revolution has grown roots. The Islamic Republic’s tree has become strong, many realities have become clear and many solutions have come into being. Today, circumstances are brighter for the people of Iran. The ground is prepared in a better way and the path is smoother. There are more prices to be paid, but they are lighter and more preventable than the past.
There is an important point here: this Revolution did not come into being with a coup. It did not come into being with a military move, like some revolutions in which some military officers took a government and replaced it with another. This was not the case with our Revolution. This Revolution came into being through the people. It came into being with the people’s determination, revolutionary power and faith. And it defended itself, survived and grew roots with the same power. It was the people who did not show fear. It was the dear people of Iran who showed resistance and embodied this holy ayah: “Those to whom the people said, ‘Surely men have gathered against you, therefore fear them.’ But this increased their faith, and they said, ‘Allah is sufficient for us and most excellent is the Protector’” [The Holy Quran, 3: 173].
We used to be threatened all the time. They were constantly saying that they would attack and impose sanctions on us. However, the people did not show fear in the face of threats, nor did they become intimidated and crippled by sanctions. They continued the movement in a fearless, courageous and dignified manner. This should be the case from now on too. Our people, our individuals from different social backgrounds, our youth, our clergy, our businesspeople, our academic personalities, our researchers, our officials, our executive officials and our representatives in the Majlis should remain revolutionaries and move forward in a revolutionary manner – later on, I will refer to a number of criteria and standards in this regard. Everyone should remain revolutionaries so that we can move forward on this path and continue it in a successful manner.
It is wrong to think that revolutionaries are only those individuals who lived during the time of Imam (r.a.) or those who stood beside him during the time of revolutionary activities. Some people think that revolutionaries are those individuals who lived during the time of Imam (r.a.), during the time of revolutionary activities and during the time of Imam’s (r.a.) government and those who stayed with him. If we define “revolutionary” like this, then we old and rusty men are the only revolutionaries left. The Revolution belongs to everyone! The youth are revolutionaries and they can remain revolutionaries with the criteria and standards that I will refer to later on. Today’s youth can be revolutionaries that are more steadfast than the likes of us veterans!
During the Sacred Defense Era, we saw some individuals who offered their lives on the path of this Revolution. They joined the front lines and laid down their lives on the path of implementing Imam’s (r.a.) edict. It is they who are a hundred percent revolutionary individuals. Revolutionaries are those who are prepared to sacrifice themselves. Therefore, we should not confine revolutionaries to those individuals who stayed with Imam (r.a.) during the time of revolutionary activities and those who knew him. This should not be the case. The Revolution is a flowing river. All those who have lived throughout history with these characteristics and who make efforts on this path are revolutionaries although they might not have seen Imam (r.a.). You youth are an example of such individuals.
It is also wrong to think that when we say that such and such a person is a revolutionary, this means that they are extremists. Or when we want to refer to revolutionaries, we use the term “extremists”. This is wrong. Being a revolutionary does not mean being an extremist. These dual words which are the foreigners’ souvenirs and which are claims made by the enemies of Iran should not have a place in Iran and in our political culture. They divide the people into extremists and conservatives. We do not have such a thing as extremism and conservatism. They refer to revolutionaries as extremists and they refer to non-revolutionaries as conservatives! This is a foreign dualism. They repeat such things in their radios, in their propaganda and in their speeches, but we should not repeat them. Revolutionary is revolutionary.
It is also wrong to expect all those who are revolutionaries to act in a single revolutionary manner or to expect them to show a particular degree of revolutionary behavior. This is not what we should expect. As we clergy say, there is room for degrees when it comes to who is a revolutionary. It is possible that a person has a better performance when it comes to revolutionary concepts and activities, and that another person does not have such a good performance, but the latter is taking the same path. If we accuse any person who does not have a good and complete performance of being a non-revolutionary and anti-revolutionary, this is a mistake.
It is possible that the value of a person’s movement is a hundred, and that the value of other individuals’ movement is lower, but all of them are taking the same path. The important thing is that their movement should be in line with revolutionary criteria. The important thing is criteria. The important thing is that even a person who does not move forward in a completely resolute manner should have revolutionary criteria. If these criteria exist, then that party is a revolutionary no matter if it is an individual, a group of individuals or a government and organization. The main point is that we should know these criteria.
There are certain criteria for being a revolutionary. I would like to mention five criteria in this meeting. Of course, more criteria can be mentioned, but for the moment, I will mention five criteria for being a revolutionary. We should try to have and preserve these criteria wherever we are. A person might work in art, another might work in industry, another might work in politics, another might be involved in scientific activities and yet another might be involved in economic and commercial activities. It does not make any difference. These criteria can exist in all of us people of Iran.
These are the five criteria which I will expand on later: the first criterion is commitment to the main principles and values of the Revolution. The second criterion is aiming at the ideals of the Revolution and making great efforts to attain them. We should identity the ideals and lofty goals of the Revolution and then we should make efforts to attain them. The third criterion is commitment to the independence of the country in all areas – including political, economic, cultural, which is the most important one, and security independence. The fourth criterion is showing sensitivity in the face of the enemy and the enemy’s plots and plans, and refusing to follow him.
The enemy should be identified, his plans should be understood and following him should be avoided. As I said recently, the Holy Quran has referred to this refusal to follow the enemy as a “great jihad”. I have spoken two, three times about this matter [Supreme Leader’s speech delivered on May 26, 2016 in meeting with the head and members of the Assembly of Experts, and Supreme Leader’s speech delivered on May 23, 2016, at Imam Hussein’s (a.s.) University]. The fifth criterion is religious and political piety which is very important. If these five criteria exist in someone, then they are definitely a revolutionary. Of course, as I said before, there are different degrees of revolutionary behavior. I will provide a short explanation for each of these five criteria.
As I said, the first criterion is commitment to the basic and fundamental values of Islam. Last year in the same meeting, I spoke about Imam’s (r.a.) principles. These are our fundamental principles: The first principle is commitment to original Islam which is opposed to American Islam. Original Islam is against American Islam. American Islam has two branches: one is reactionary Islam and another is secular Islam. These are the two branches of American Islam. Arrogance and materialistic powers have supported and continue to support both of these branches. Sometimes, they create them, sometimes they guide them and sometimes they help them.
Original Islam is against these two branches. Original Islam is the kind of Islam that is comprehensive. It includes everything ranging from one’s individual life to the formation of an Islamic government. Original Islam is the kind of Islam that determines how you and I should behave in the family, how we should behave in society and how our behavior should be towards the Islamic government and towards the formation of the Islamic government. This is original Islam. This is one of the principles to which we should be committed.
Another principle is that the people have a pivotal role. When we accompany this pivotal role of the people with Islam, the combination will be the Islamic Republic. The Islamic Republic means this. It means that the people are the pivot, that the goals belong to the people, that interests are people’s property, and that everything is in the hands of the people. Populism means the people’s votes, demands, movement, actions, presence and dignity in the Islamic Republic. This is one of those principles which we should believe in in the real sense of the word.
One of the fundamental principles and values is belief in progress, change, perfection, and interaction with the surrounding environment, of course by avoiding the deviations and mistakes that might exist on this path. One of the principles is change and perfection. Our fiqh, our sociology, our humanities, our politics and our different methods should improve on a daily basis. However, this should be done by skilled individuals, by experts, by those who are good at thinking and by those who have the qualifications to introduce new methods. Half-educated and incompetent individuals and those who make extravagant claims cannot do anything. This should receive attention. All these issues are a path that can deviate to the left and to the right. However, we should take the middle of the path.
Supporting underprivileged classes of the people: one of the main principles and values of the Islamic Republic is supporting underprivileged classes. Another is supporting the oppressed wherever they are in the world. These are the main values of the Revolution and they cannot be sidelined. If someone, some people and some orientation are indifferent to underprivileged classes and to the oppressed in the world, this criterion does not exist in them.
Well, if this commitment to fundamental values – this was the first criterion – exists, the movement will be a continuous and straight movement, one that will not change in the whirlwind of events. However, if this commitment does not exist, the opposite – which is excessive pragmatism – will show up. This means taking a different direction every day. It means that every event can drag us this way and that way:
“The temptations of this and that and my own whims
Drag me to different directions like a blade of straw”
This is pragmatism which means being inclined towards different sides on a daily basis. This contradicts the commitment that I spoke about. In the Holy Quran, this commitment to values has been referred to as “steadfastness”: “Therefore be steadfast as you are commanded - you and those who with you turn unto Allah” [The Holy Quran, 11: 112]. This is a Quranic ayah from the holy Sura Hud. Another example is, “As for those who say, ‘Our Lord is Allah’, then stand straight and steadfast, the angels descend upon them, saying, ‘Fear not, nor be grieved, and receive good news of the garden which you were promised’” [The Holy Quran, 41: 30]. In the Holy Quran, this commitment to these principles and values is referred to as steadfastness.
The second criterion is making great efforts to attain our ideals and refusing to abandon these ideals and lofty goals. The opposite of this is laziness, conservatism and hopelessness. Some people try to discourage society and our youth by saying, “It is of no use. It cannot be done. We will not reach there. How can we do so with all this opposition and enmity?” This is the opposite of the second criterion. The second criterion is that we never change our attitude about attaining lofty goals and ideals and that we do not give up in the face of pressures.
Of course, when you are taking a path on which there are enmities, they create obstacles for you, but this should not prevent you from moving forward and from continuing the path. We should not give in to pressures and we should not be satisfied with the status quo because if we are satisfied with the status quo, the result will be backwardness.
I have repeated many times that the youth should keep moving towards progress and positive change. If we become satisfied with what we already have – for example, imagine that we have made certain achievements in a scientific area which are of course accepted by the whole world: the whole world agrees that we have made progress in that area – and if we become satisfied with this much, we will remain backward and we will move backwards. The path to progress is endless. We should keep moving until we reach lofty ideals.
As I said, the third criterion is commitment to independence. Independence is very important and it includes domestic, regional, global and international independence. We should preserve the independence of the country and the system in all these areas.
This means that we should not be deceived in the area of politics. An enemy whose goal is to make governments and nations follow him tries different methods. It is not the case that he always speaks with the language of threats. Sometimes, he flatters you and sometimes he writes a letter saying that we should go and cooperate with the Americans so that together we can “resolve global matters”. He speaks to you like this. You might be tempted to go and cooperate with a superpower so that you can resolve an international matter.
This is how they speak in the discourse of formal and diplomatic correspondence, but this is not the truth of the matter. The truth of the matter is that he has a plan. He says that you should go and play in the pitch that he has drawn up. And it is he who says how you should play. He says that you should go and carry out a certain task so that the goal for which a plan has been formulated comes true. This is the reason why we did not agree to join the so-called American coalition on regional issues – on Syrian and quasi-Syrian issues – despite the fact that they repeatedly asked us to do so. They have a plan and they have portrayed certain goals which they want to attain.
And of course, they are willing to benefit from the power, energy and influence of every country including the Islamic Republic. If the Islamic Republic is deceived and enters their game, this means that it has filled in their work table. It means that it has completed their plan. This is against independence. Ostensibly, this is not like the case when a government or a person comes and rules over the country so much so that we say that the independence of the country is gone. However, this approach is against political independence.
Economic independence is important, but first, I would like to speak about cultural independence. In my opinion, cultural independence is the most important kind of independence. Cultural independence lies in choosing an Islamic-Iranian lifestyle. Two, three years ago, I spoke at length about lifestyle [Supreme Leader’s speech delivered on October 14, 2012 in meeting with the youth of North Khorasan province]. Lifestyle includes architecture, civil life, human environment, social relationships and different other matters. Imitating the west and foreigners on the issue of lifestyle is the exact opposite of cultural independence. Today, global imperialism is working on this matter.
The issue of information engineering and the new means of mass communication that have entered the arena are all tools for dominating the culture of a country. I am not saying that we should throw these tools out of our lives. This is not what I am saying. These are tools that might be beneficial, but the enemy’s domination over these tools should be eliminated. For example, in order to have radio and television, you cannot give your radio and television networks to the enemy. The same is true of the internet, of cyberspace and of information services and tools. These things cannot be in the hands of the enemy. However, today they are in his hands. Today, they are tools and instruments for cultural infiltration. Today, they are the enemy’s tools for cultural domination.
And to say it briefly, economic independence is refusal to be digested in the stomach of the global economy. Notice that they themselves – the Americans – said after the nuclear negotiations that the nuclear deal should cause Iran’s economy to merge with the global economy.
Merge? What does merging mean? What is the global economy? Is the global economy a fair, reasonable and rational system? Not at all. An economy whose plan has been formulated by the global community and whose various branches are spread out in the world is a plan and system that has been devised mainly by Zionist capitalists and some non-Zionists with the purpose of usurping the economic resources of the whole world. This is the order and system of the global community and the global economy.
If a country merges its economy with the global economy, this is not a source of pride, rather it is a loss and a defeat! During the time of sanctions too, they had an economic goal. When sanctions were imposed on us, the Americans themselves stated that the purpose of sanctions is to cripple the economy of Iran. Now that the nuclear negotiations have been conducted, certain results have been produced. Here too, they pursue an economic goal. One of their goals is to target our economy. They want to swallow Iran’s economy through the stomach of the international and global economy which is headed by America.
Economic independence is achieved only through the economy of resistance. We named this year, “The Year of the Economy of Resistance, Action and Implementation”. Fortunately, the honorable administration has begun action and implementation. According to the report that they have delivered to me, good tasks have been carried out. If it continues with the same strength and methods and if it moves forward with the same seriousness, the people will undoubtedly witness the results. This is the economy of resistance. All great economic decisions should be defined on the basis of the economy of resistance.
Imagine that we sign a financial or industrial contract with such and such a country. It should become clear where in the economy of resistance this contract is situated. If we think that the economic improvement of the country is achieved only through foreign investment, this is a mistake. Of course, foreign investment is a good thing, but it fills in only one of the squares of the table. What is more important than foreign investment is activating domestic capacities. We have many dormant capacities that should be activated. This is more important. Of course, foreign investment is necessary to exist alongside this, but if we make everything dependent on foreign investment, this is wrong.
Sometimes, it is said that they bring new technologies with them. Very well, this is alright. We agree with bringing in new technologies, of course if they really do so! However, even if they do not bring them, as I have said before, can our youth – who have made achievements in the area of nanotechnology, in the nuclear area and in the area of building complicated technologies and who have helped Iran to be among the first five, six, ten countries in the world in many areas – not do something to make our oil wells produce more oil? Can they not improve our oil refineries? Or can they not improve the other areas which need to be improved and in which we need foreign technology? Of course, if this technology is transferred during our transactions with foreigners, this is alright with us and we do not have any objections.
Notice that today, sensitive analysts who work on economic and political matters in the world bet on our country’s economy of resistance. The issue is of such great importance and sensitivity. They argue and bet on whether the economy of resistance that Iran has brought up will or will not produce results! It is of such tremendous importance. So, independence means this. This was the third criterion that we discussed.
The fourth criterion is sensitivity in the face of the enemy. We should know the enemy and we should be sensitive in the face of the enemy’s moves. Those who were in the front lines during the Sacred Defense Era know that there were some individuals in our bases who followed – with the help of their agents - every small move made by the enemy and then they would focus on it. Imagine that the enemy has made a particular move. They would ask, “What is his goal? Why did he do it?” They used to find the reason. They were sensitive towards the enemy’s moves. We should know the enemy and identify his plans. We should be sensitive about his plots, his words and his statements. And we should find an antidote for the poison that he will probably use and we should be ready to foil his move. This is sensitivity in the face of the enemy.
Well, what is the opposite of this sensitivity? One is that some people deny the existence of the enemy. When we speak about an enemy, such individuals say, “You are suffering from an illusion, a conspiracy illusion.” In my opinion, bringing up this conspiracy illusion is a conspiracy in itself. In order to decrease sensitivities, they say, “What is the enemy? Which enmity?” They deny the most obvious things.
What we are saying is that America is the enemy of the Revolution. It is in the nature of global imperialism to show enmity towards a system such as the Islamic Republic. Their interests are 180 degrees different from each other. Global imperialism is after showing treachery, waging wars, creating and organizing terrorist groups, suppressing freedom-seeking groups and exerting pressure over the oppressed – such as the oppressed in Palestine and countries like Palestine. This is in the nature of global imperialism.
Notice that it is 100 years now that that America and England have been pressuring the people of Palestine. They have been doing so both before the formation of the Zionist regime in the year 1948 and after that until today. They are pressuring the people of Palestine. Well, this is how global imperialism moves. Islam cannot remain silent on this matter. The Islamic government cannot see this and be indifferent. Global imperialism is directly helping those who bomb the people of Yemen. America is openly and directly helping the bombardment of Yemen. Which areas do they bomb? Do they bomb the front lines? No, they bomb hospitals, markets, schools, and public squares. America is helping them. Well, the Islamic Republic cannot remain indifferent.
These two systems are the enemies of one another. They are opposed to one another by nature. How can this enmity be denied? America launched the coup d’état of the 28th of Mordad and toppled the national government. America has been showing enmity to us from the beginning of the Revolution until today. During the time of taghut, America established SAVAK which tortured the people and revolutionary fighters. In the eight-year war, America did its best to help our enemy. America brought down our passenger plane. America struck our oil platforms. America imposed sanctions on us. Is this not enmity?
If any individual and orientation that works for Islam and in the name of Islam trusts America, they have made a grave mistake for which they will be slapped across the face, as they were slapped in the past. In recent years, Islamic orientations trusted and established friendship with the Americans because of their interests, because of “political wisdom” – they refer to this as “wisdom” – and because of “tactics”. They said that these are “tactical moves”. However, they were punished and slapped across the face and in the present time, they are enduring the disasters that originate from that. If anyone who moves forward in the name of Islam and in the direction of Islam trusts America, they have made a grave mistake.
Of course, we have many small and big enemies. We have small and mean enemies as well, but the main enmity comes from America and from wicked England. England is really wicked! England has shown enmity towards us both in the past – in the early taghuti era, in the revolutionary era and after the victory of the Revolution – and in the present time. England has always shown enmity to us. Now too, the propaganda apparatus of the English government has published some so-called documents against Imam (r.a.) on the occasion of his demise anniversary. It publishes a document against our magnanimous, pure and pristine Imam (r.a.)! From where did they bring the document? They found it among American documents. Well, does America – that brought down a passenger plane with about 300 passengers on it- have any scruples about faking documents? The enmity of the English is like this.
Another main part of enmity comes from the vile and cancerous Zionist regime. These are our main enemies. We should know this enemy and we should show sensitivity in the face of his plots. Even if they give us an economic prescription, we should be cautious when taking it. It is like when an enemy comes and gives you a medicine and says that you should take it for such and such a disease. You exercise caution because it is possible that the medicine is poisoned. The political and economic prescriptions of the enemy should receive careful attention as well. Sensitivity in the face of the enemy is this. Naturally, when this sensitivity exists, we will not follow him. As I said before, refusal to follow the enemy is a great jihad. This is the fourth criterion.
The fifth and last criterion is religious and political piety which is different from individual piety. Of course, individual piety is necessary as well. One kind of piety is individual piety through which we avoid sins and we preserve ourselves: “Save yourselves and your families from a fire whose fuel is men and stones” [The Holy Quran, 66: 6]. We should drift away from the fire of divine hell and divine rage. This is individual piety.
Social piety – the kind of Islamic piety that is related to society – means that we should make efforts on the path of achieving the things that Islam wants from us. All those ideals which we referred to are Islamic ideals. The issue is not just about an intelligent calculation. When we said that we should be committed to ideals, that we should pursue social justice, that we should be after supporting underprivileged classes and the oppressed, that we should confront the oppressor and arrogant powers, and that we should not give in to them, these are all Islamic demands. Islam wants us to do these things. It is not the case that this is just an intelligent and human calculation, rather it is a religious obligation. Anyone who separates these things from Islam has failed to understand Islam! Without a doubt, anyone who does something to make the ideological and practical aspects of Islam drift away from people’s social and political environment has failed to know Islam.
The Holy Quran says to us, “Serve Allah and eschew taghut” [The Holy Quran, 16: 36]. Serving God – that is to say, surrendering oneself to God’s religion – and avoiding taghut are the two things that God demands of us. There is another ayah which says, “Those who believe fight in the cause of Allah, and those who reject faith fight in the cause of taghut. So fight you against the friends of Satan, feeble indeed is the cunning of Satan” [The Holy Quran, 4: 76]. These are the Holy Quran’s orders.
When we call on ourselves, our people, our youth and our officials to have a sense of responsibility towards these things, this is not only a rational and political word of advice, rather it is a religious demand. If we observe it, this is religious piety. This is religious piety. Political piety too is included in it. If this religious piety is observed, political piety will accompany it as well. Political piety means that we should avoid the slippery ground which the enemy can take advantage of.
I would like to offer some words of advice at the end of my statements. In the roadmap that we mentioned, Imam (r.a.) is a role model. He is a role model and he is really a complete role model. Imam (r.a.) is at the highest level in all these criteria. We were associated with Imam (r.a.) for many years and in different ways. We associated with him when he was teaching in Qom, when he was in exile in Najaf and when he was at the top of the government and at the peak of political and international credibility. We saw him up close during all these states. To be fair, Imam (r.a.) was at the highest level in all the criteria that we spoke about. You should pay attention to Imam’s (r.a.) statements and behavior. Our dear youth should read and establish a close relationship with his Sahifa [Collection of Speeches and Letters]. You should read his testament and you should get close to and contemplate on it. This is the first word of advice.
The second word of advice is that we gained an experience during the nuclear negotiations. We should not forget about this experience. This experience is that if we compromise with America, he will not stop playing his destructive role. We experienced this during the nuclear negotiations. We held meetings with 5+1 and we even negotiated with the Americans separately on the nuclear matter. Our brothers and our diligent officials reached some agreements and results. The other side – America – made some commitments. The Islamic Republic fulfilled its commitments, but that untrustworthy, unreliable and dishonest side is going back on its promises! It has continued to break his promises until today! Very well, this is an experience. This has become an experience.
Of course, many people knew this even prior to that experience, but those who did not know, should now know this! When you are discussing and arguing with America over any other matter, if you compromise and give in, he will preserve his destructive role. This is the case on all issues – on the issue of human rights, missiles, terrorism, Lebanon and Palestine. Whenever you compromise and abandon your principles and your beliefs – of course, this is impossible – you should know that he will not get along with you. At first, he enters the arena with sweet words and with a smile on his face, but when it is action time, he goes back on his promises and he will not fulfill the commitments that he had made. This has become an experience for the people of Iran. You should attach great significance to this experience. This is the second word of advice. [Audience chant slogans demanding administration show insight].
Pay attention, pay attention! Pay attention to the third word of advice. If you do so, you might reconsider some of these slogans. The third word of advice is that you should not shatter the unity between the administration and the people. You might like an administration and dislike another. Another person too might dislike the one that you like and like the one that you dislike. This is possible and it is alright. Electoral competitions, differences of opinion and even criticism are good in their own right, but the administration and the people should stand together. If an incident occurs that is a threat to the country, the administration and the people should stand shoulder-to-shoulder, together. You should not provoke hostility and grudges, rather you should preserve the unity between the administration and the people. This is one of my words of advice in all administrations. This has been my advice in all the administrations that have appeared after Imam’s (r.a.) demise during which time I had certain responsibilities.
Despite the fact that administrations have different policies and orientations, the people should stay with the administration and they should preserve unity. This is not in conflict with making criticisms, speaking and demanding. These things are alright. Electoral competitions are necessary in their own right. The three branches of government – the administration, the Majlis and the judiciary branch - should be united as well. Similarly, this does not contradict the power of the Majlis to carry out its duties towards the administration and the duties that have been specified in the Constitution. It can ask, demand, want, legislate, impeach and the like. However, the three branches should stay with one another. They should stand under the same umbrella when it comes to the fundamental matters of the country.
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