Statements of the Supreme Leader in Meeting with Basij Members of Kermanshah Province

In the Name of God, the Most Gracious, the Most Merciful

Thanks be to God, the Lord of the worlds, and peace and blessings be upon our master and prophet, Abu al-Qasim Muhammad, and upon his pure and chosen progeny, especially the Awaited One on earth.

Although I have known the Kermanshah region and its people to a considerable extent from the past, both from afar and up close, in these two or three short days that God granted me the opportunity to meet with you dear people in various sections, I studied and observed behaviors, my affection for Kermanshah and its people increased. We thank God for granting His guidance and favor to these sincere, faithful, honest, and noble people, and thanks be to God, the young and growing generation of this region and province possesses the same positive, outstanding, and distinguished characteristics that their predecessors inherited in social traits. More importantly, the thought of the revolution, the movement of the revolution, the revolutionary spirit, the logic of the revolution, and the discourse of the revolution are alive in this province.

Today's programs were also good programs. We thank the honorable planners of this session; both their collective anthem and their traditional sports were commendable. We earnestly encourage the youth who have a desire for sports and are ready for it to seriously cultivate this sense of capability within themselves. Our current generation, alongside the spiritual and intellectual advancements and the gifts that the revolution has bestowed upon us—which I will briefly mention—should also secure their physical readiness. Physical health and capability are essential and very beneficial for men who are devoted to meaning, spirituality, thought, and lofty goals.

Today, the issue and discussion revolve around the IRGC (Islamic Revolutionary Guard Corps) and Basij. The IRGC, as an institution, a branch that has emerged from the roots of this revolution and this system, and Basij, as a unique and unprecedented phenomenon in the events of the revolution, must be given due attention.

One of the necessities in any public movement and any uprising is that based on the foundational thoughts and principles of this movement and this current, both "terminology" must be created, and "institutions" must be established. When a new thought—such as the thought of Islamic governance and the Islamic system and Islamic awakening—emerges, it conveys new concepts to society; therefore, this movement and this uprising must possess its appropriate terminology; if it borrows foreign terms, the atmosphere will become chaotic, and the message will remain unspoken.

We accept popular sovereignty, and we also accept freedom, but we do not accept liberal democracy. Although the literal meaning of "liberal democracy" is the same as freedom and popular sovereignty, the term "liberal democracy" in the understanding and recognition of the people of the world is associated with concepts that we detest; we do not want to place that name on our pure, healthy, and righteous concept; therefore, we choose a new name for our desired system; we say Islamic popular sovereignty or Islamic Republic; that is, we select a new name. Or for the proper distribution of wealth and the use of public resources, which is one of the lofty and fundamental goals of Islam, we do not use the term "socialism." Although socialism also refers to this meaning in its literal sense, it is associated with other concepts that we detest; it has been accompanied by realities in history and society that we do not accept. Therefore, instead of using terms and terminologies that were known among leftists and Marxists, we introduced the terms "global arrogance," "oppression," and "being popular." We brought them, meaning the revolution brought them, not that specific individuals had a decisive and definitive influence in this regard.

The same applies to institution-building. When a revolution and a movement materialize, it must create its executive apparatus—those entities that must pursue those goals. One of the tasks is to transform the existing institutions of society, and another is to create the institution that corresponds to its own desires. Both are difficult; both are among the challenging tasks. The Islamic revolution accomplished both. Consider the military aspect; the army, which was shaped and developed by another culture and another system and other people, transformed into a revolutionary army, into a devout and faithful army; its structures changed, its methods changed, its slogans changed; transformation occurred within it. Alongside this, a new and fresh institution emerged from the revolution, which was the Islamic Revolutionary Guard Corps; if the latter had not been established, the former would not have been possible. These are the arts of the revolution that our dear Imam Khomeini (may his soul be sanctified) exemplified in exercising these arts and understanding the precise needs of society and the future, and he accomplished this with power, decisiveness, and persistence.

This great movement of Basij, this action that the Imam took in organizing Basij—the demand for organizing Basij was made by the Imam, and the army of twenty million was proposed by the Imam—was one of those miraculous works of the revolution that the Imam accomplished.

I mentioned that day; when a military, a country, a nation comes to power with these lofty and seemingly unattainable ideals—confronting global oppression, confronting the international dominance of powers, confronting the system of domination, confronting both oppression and global arrogance—naturally, it has formidable enemies, it has great adversaries, powerful entities come to confront it; therefore, it must create the necessary readiness within itself. One of the pillars of this readiness is this issue of Basij.

The Imam stated that when there are twenty million people ready to fight with weapons in a society, no power in the world dares to covet; it understands that the cost of aggression against this group is very high. The Imam proposed the "army of twenty million"; of course, twenty million compared to the population of the country at that time, which was about forty million; later we mentioned the "army of tens of millions." The reality is indeed the same. Of course, this does not mean that the entire society becomes military, that everyone takes up arms; it means that everyone is prepared for defense, that they are ready to fight. A nation that is ready to fight will not be defeated. Any conspiracy against such a nation, with such a level of readiness, will be thwarted. The Imam initiated such an innovation. Thus, in Azar 58, the Imam announced Basij, established it; until the end of his life, the Imam maintained this attentive perspective towards Basij. "Basij is the school of love," "the school of the unknown witnesses and martyrs," "Basij is the army of the sincere servants of God"; these are expressions of our dear Imam. This signifies a correct understanding of the needs of this country, this nation, and this system in the present and future; this is something that will always be needed; even fifty years from now, this need will still exist.

Of course, the Basij that was formed in 58 met the needs of that day—this was one need—today, Basij fulfills different needs. The issues that are raised today were not raised then. Today, our Basij is at the forefront in the fields of science, innovation, and creativity. This was also the art of the Imam. In the same writing that he penned in Azar 67—meaning at the end of his life, nearly ten years after that first writing—he asked students and seminarians to form Basij; Basij of students and Basij of seminarians. This indicates that the need for a Basij spirit in the country pertains to all areas, including those within the realms of seminaries and universities. Today, in the seminaries, our Basij scholars, our great Basij scholars are present and take pride in it. The Imam also took pride in it. The great Imam said, "My pride is that I am a Basij member." In universities, it is the same. In universities, Basij of students, Basij of professors is considered a progressive and leading phenomenon.

Today, we have issues in all areas that we did not have back then. Back then, there were no scientific advancements. At the beginning of the revolution, the concern of the system, Basij, the IRGC, and all the officials of the country and the revolution was to preserve this new existence; this sapling that had just sprouted from the soil of this land should not be allowed to perish and be uprooted. In the western part of the country, in the southeastern region, in the northeastern region, in the southwestern region, in various areas, the arrogant powers, the enemies of the revolution, the enemies of Islam, the enemies of Iran were instigating events. At that time, faithful and devoted youth, with their spontaneous Basij spirit, would enter the field and sacrifice their lives; I mentioned some examples from Kermanshah yesterday in my meeting with the families of martyrs, as well as in my talk the day before; that a month after the revolution, one could see these spontaneous movements of the people, these youths, emerging from Kermanshah. This is Basij. Basij is a movement arising from faith, love, self-confidence, and accompanied by innovation.

In all areas, innovation must be pursued. I was just looking at this traditional sport; as the ancients used to say, this half-pit that they executed was full of innovation. Well, we saw the traditional sports pits during our youth; repeatedly, everywhere, in every way; it had a fixed and established method, and it was always the same repetition. Of course, it was not bad; it was good, but there was not much innovation in it. Today, I see that these youths have taken the old sports foundations, adorned them with various innovations, beauties, and delicacies, and created something beautiful; this is innovation. Now, this is in the field of traditional sports; in all areas, this innovation is possible. Innovation in the type of command, innovation in the type of fighting, innovation in the type of weaponry, innovation in the type of organization; this pertains to the realm of the armed forces. Then let’s go beyond the armed forces. Innovation in diplomacy. The vast realm of diplomacy is accompanied by various cunningness. The realm of diplomacy is a realm of cunning; you see it. Of course, thanks be to God, our enemies are among those who do not understand what they should do; they keep acting, making mistakes, stumbling into pitfalls; they do not learn from their lessons, and they repeat the same mistakes; like the statements they make in their propaganda and declarations. The realm of diplomacy is such a realm; intelligence is necessary, initiative is necessary, innovative approaches are necessary; these stem from the same revolutionary spirit that we refer to as the Basij spirit, a youthful, innovative, leading spirit, possessing self-confidence.

In the economic sphere, it is the same; in productive activities, it is the same; in scientific and research advancements, it is the same. Therefore, the region that we refer to as Basij and where we spread the Basij spirit is not a limited area; it is not just a military area; all sectors of the country can possess a Basij spirit. Basij learning, Basij wealth accumulation, Basij diplomacy, Basij politics, Basij management, Basij organization; the concept of Basij encompasses all these areas; its meaning is innovation, initiative, and sincerity.

The main foundation of Basij work is sincerity. "Unknown," is one of the expressions of the Imam: "the school of the unknown witnesses and martyrs." Unknown means not seeking fame and recognition. He said, "In our creed, detachment is not entirely absent; if one passes beyond the sign, they remain bound by name." They worked for God, which stems from the spirit of trust in God; we know that nothing is wasted before the Almighty God. You worship in solitude, speak to God, no one knows; you are assured that God sees it, counts this worship; the divine recorders do not let your worship remain like an act that has not been performed; no, it has been realized, they record it; then "whoever does an atom's weight of good will see it"; you see this. The same applies to social activities. When you perform an action for God, make a decision for God, no one knows; you do not boast about this decision before anyone; God Almighty knows, understands, and writes it down. You have trust in God Almighty, you have good thoughts about God Almighty. Now, even if others do not understand. How much do others reward us? In comparison to divine rewards, how much are these worldly rewards worth? A Basij member thinks this way; hence, they act sincerely, performing their work sincerely for God. Sincerity is one of the characteristics. If sincerity is present, then self-worship and self-centeredness will be set aside; accumulating wealth for oneself, reaching out here and there will be prohibited. All of these stem from hidden polytheism. When there is sincerity, there is no polytheism, and these will disappear. This is the Basij spirit. In the management of the country, in the general system of the country, and in the overall organization of the country, in various activities, in routine governmental activities, in personal activities, the Basij spirit can manifest itself everywhere.

Of course, for the military and defensive readiness, there is a privilege. When we say there is Basij everywhere, it does not mean that we neglect the "army of twenty million" that the Imam spoke of—or the tens of millions after the Imam—no, no; that is necessary. With the aspirations and lofty visions that our nation has, defensive readiness is necessary and must always exist; accompanied by innovation, accompanied by initiative. Therefore, we fully support the organization of Basij. The depth of thought and insight must also be taken into account in these organizations. That is, our dear youth should know, move consciously; they should know what they are pursuing.

Among the collection of movements that exist around the world; this mixture of truth and falsehood, this dominance and oppressive hegemony of devilish humans over the lives of others; in this deceptive atmosphere, which is the atmosphere of global arrogance, the same atmosphere of the system of domination that we have repeatedly mentioned, a nation has emerged that speaks the truth, seeks the truth, seeks human rights, and seeks to establish justice. This nation is the dear nation of Iran; by the grace of Islam, by the grace of the revolution. The Iranian nation stands firm on this statement. Because of the steadfastness of the Iranian nation, this thought has gradually found its place in this region, and indeed in the world; now we are witnessing it in this region. This is a reality.

It is obvious that the devils of the world will not relent; as long as they are not brought down, they will not relent. The deviant and crooked Soviet regime, while it existed, like the liberal capitalist system and—according to their own words—liberal democracy, opposed Islam and the Islamic Republic. You know they opposed each other on a hundred issues, but on several issues, they agreed; one of those issues, and at the forefront of them, was the struggle against the Islamic uprising and the advancement of Islam and the Islamic Republic system. However, the deviant satanic regime of the Soviet Union was destroyed; this one will also be destroyed; but as long as they exist, they will exert their power and bring all their efforts to bear against the Islamic system; of course, it will undoubtedly be futile. If this side remains steadfast, patient, does not lose hope in its heart, and continues, victory will certainly be with this side; this is one of God's traditions. God Almighty is truthful, the most truthful of speakers; "And Allah will surely aid those who aid Him," "If you support Allah, He will support you."

There is a front that pursues the truth; it follows it; the opposing front is pursuing falsehood. There is a time when this front of truth is afraid; well, yes, it is clear that they will be defeated; they are right, but they will be defeated. There is a time when they show impatience; of course, they will be defeated; there is a time when they have the truth, but do not act according to its requirements, pursuing worldly pleasures and indulgences; of course, they will be defeated. God Almighty has not given a blank check that just because you are right, you will definitely win; no, you will win because you are right, and because you stand firm. If you stand, you will win. However, until the arrival of that final victory, the struggle, the conflict, and the challenge will continue.

Within the Islamic system, there must always be a capable, awake, strong, and ready defensive force; this is the same Basij spirit. The army can also have a Basij spirit, the IRGC can also have a Basij spirit, the Basij units that were formed on this basis can have a Basij spirit, governmental institutions can also have a Basij spirit, police institutions can also have a Basij spirit, and the diplomatic apparatus can also have a Basij spirit. If this happens, victory will be certain and swift. Let us look at Basij with this perspective, let us look at the Basij spirit with this perspective; and let us keep this spirit alive as much as we can.

Among the most fundamental tasks that Basij has and which intervene in the internal identity of Basij is the support and defense of the established Islamic principles. This is also in the statements of the Imam; unchangeable Islamic principles. Here, Basij takes on a transhistorical role. Basij looks to ensure that this general movement of the revolution and the system does not deviate from the correct path; it is vigilant to prevent deviation; wherever deviation is observed, Basij stands against it. This is one of the characteristics that pertains to Basij; that is, it stands against deviations. The direct line towards the lofty goals of the Islamic revolution, without any flexibility or deviation; this is one of the characteristics of Basij. This is a perspective from above, a transhistorical perspective; in fact, it is timeless. In some areas, there may be issues; the general movement must be a direct movement. This perspective is the Basij perspective.

One of the things I must mention is that Basij, with the characteristics mentioned, is committed to the laws, regulations, and values that have been embodied in the framework of the system. Innovation must be created, initiative must be created, but disorder is not acceptable. Some make mistakes; they think that being Basij means being unbound by regulations, being unbound by laws, being unbound by established norms in society; no, this is a mistake, this is an error. Of course, if the overall identity of Basij, which sometimes manifests itself in the system, meaning it includes the leadership and the legislative body, sees that a regulation is obstructive, it changes that regulation. It changes the regulation, not that it acts without regulation and disorderly. From the time of the war, it was said by some that Basij acts without restraint—they called it "Basij without brakes"—the reason was that in the battlefields, in the arenas of combat, Basijis would insistently rush into the fields, eager to attack; they wanted to launch an offensive sooner. That youthful spirit of excitement and enthusiasm drew them towards the fields. Well, commanders everywhere did not see it as expedient; they held them back. A kind of struggle of this nature always existed in various sections of the battlefronts. They said Basij is without brakes. This does not mean that Basij is undisciplined, or that it should be undisciplined, or that undisciplined behavior is a value; absolutely not. The very essence of discipline, being disciplined, being organized, is a value. Amir al-Mu'minin (peace be upon him) advises his children: "I advise you to have piety towards God and to organize your affairs"; keep your work organized, have discipline. If discipline is lost, if this correct rhythm is lost, disorder will arise; it is the same everywhere. It is discipline that creates the groundwork for success. A military force that lacks discipline becomes entirely useless. The ceremonies you observe in military forces, the parades, ranks, uniforms, and organization, are not merely to create a good appearance; no, this is to habituate the military force to discipline, to order. You must move from here; you must not step one foot beyond this line; this is discipline. Fortunately, today, both in the IRGC and in the army, we see that these things are fully observed. Discipline is essential. If discipline is taken away from a military unit, it has no benefit. Suppose a military brigade consists of a thousand people. Well, a thousand people do not have these capabilities. When a thousand people are organized into a brigade, several battalions, each battalion several companies, each company several squads, with organized command structures, with clear limits, with a systematic work order, then this brigade gains this capability; otherwise, a thousand people, without this discipline, without this plan, without this order, cannot accomplish anything. Discipline is that important. Therefore, discipline is a value; disorder is not a value; lawlessness is not a value; acting according to regulations is a value; this should be noted. This is from one side; from the other side, some, in order to marginalize and isolate innovative movements, should not cling to some cumbersome regulations; this is also part of the issue. If at any time it is truly seen that there are regulations that hinder innovation, movement, and progress, those who must change those regulations should do so and remove the obstacles. On one side, lawlessness and deviation from regulations should not occur; on the other side, cumbersome regulations and hindrances should be removed. Major management in various sectors must pay attention to these matters. In any case, this was a part of the perspective we have on Basij.

I must tell you; the future of the country is very bright. Despite all that our enemies have repeatedly desired and said, and some malicious voices and tongues filled with ill-will have echoed, and some naive individuals have believed, the movement of the Islamic revolution is a successful movement; our experience on the ground shows this. We do not indulge in wishful thinking; we do not want to create illusions and comfort ourselves with our own fantasies; no, we look at the realities, we see that the Islamic Republic system and the Iranian nation, under this system, have progressed day by day over these thirty-two years; and these are advancements that are much more remarkable than the usual and conventional advancements of nations. Some nations have good management, do good work; but the movement of the Iranian nation has been more successful and triumphant than what exists in the world and is conventional. It is the same in all areas; we have progressed.

Some problems exist in society. Progressing does not mean that there are no problems; it means that the movement is towards completion and improvement; and this exists. It is the same in all areas; in the political sphere, in the scientific sphere, in various experiences in different fields, which can inspire managers who are present in various parts of the country or in the major management of the country; this can assist them.

And most importantly, adherence to values is crucial. Adherence to the principles and values upon which the revolution was founded is very important. In my belief, in my view, today this adherence is greater than in the past. Well, at the beginning of the revolution, the enthusiasm of the youth was very high—which stemmed from the flame of the revolution—but depth was not present everywhere.

I was also dealing with students at that time; I would go to the university once a week, answering questions. In Tehran and wherever else I went, it was the same; I faced the questions of students and the minds of students. Today, the perspectives are much deeper, more foundational, and arise from greater insight into the principles. Back then, there was enthusiasm, there was movement, and it was a very successful and valuable movement; many sacrifices were made; but our youth today are deeper. Today, that emotional material is not present, enemy propaganda is abundant, yet the youth today are like this. Now, some overlook all these positives, looking only at the damaged and disordered aspects; they only see the disorders; this is wrong. There are disorders; we must look to see if these disorders are moving towards health and well-being or not; if we see they are moving towards health, towards correction, towards understanding, we should realize that the work is a successful one; that too in this world; a world where propaganda issues have attacked our faithful and healthy youth from all sides.

Dear youth! Establish this perspective as a foundation for your movement. Strive to make an impact in your surrounding environment. Strive to deepen this contemplation. Strive to expand deep Islamic awareness in your area of work. Today, fortunately, the means for these tasks are also available. The writings of martyr Motahhari and the writings of prominent scholars who are present today in Qom, Tehran, and other places are good things, they contain good teachings, good materials; they have spirituality, rationality, precision, and foresight. Transform your minds with these teachings and spread them in your surrounding environment.

Of course, there is also a spirit here, and that is the connection with God. Strengthen your spiritual and personal connection with God Almighty as much as you can; this is very valuable. This youthful perspective of yours, a heartfelt conversation with God, a supplication, a glorification, a plea, and a humble request before the Lord of the Universe, from you youths, leaves many effects behind; do not forget this.

These sessions you have—sessions of spirituality and prayer—try to accompany them with knowledge. Supplication of Kumayl, along with understanding the concepts of the supplication of Kumayl and knowledge of the supplication of Kumayl; the supplication of Nudbah, likewise; and the other activities that are carried out should be knowledgeable. Utilize the respected scholars, good and thoughtful ones—who, thanks be to God, exist.

This movement is a successful one, and the Iranian nation, with the help of these youthful, faithful, Basij spirits, possessing initiative, will, God willing, conquer the peaks of global power and will raise the flag of Islam on these peaks; just as thirty years ago, no one imagined that the slogans of Islam and the Quran and faith in Islamic principles would rise in a country like Tunisia or in a country like Egypt. Today, you witness these slogans. God willing, this trend is expanding.

O Lord! Bestow Your grace, mercy, and blessings upon these pure and bright hearts through Muhammad and the family of Muhammad. O Lord! In every corner of the country and in every section of this country, grant us success to act according to Your pleasure. O Lord! Crush and suppress the enemies of this nation. O Lord! Provide the means of dignity, honor, and religious and Islamic pride for this nation day by day. O Lord! Unite the pure souls of our dear martyrs with the Prophet and His saints. O Lord! Unite the pure soul of our great Imam with His saints.

Peace be upon you and God's mercy and blessings.