Statements in Meeting with Basij Members of North Khorasan 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 al-Mustafa Muhammad, and upon his pure and chosen progeny, the guided, the infallible, the honored, especially the Remaining of God among the inhabitants of the earth.

Dear Basij members of the province, with your radiant faces and, God willing, even more radiant hearts, you have illuminated the atmosphere of our friendly gathering. The atmosphere is one of spirituality, intimacy, love, and sincerity, just like all Basij groups and activities.

The programs that were executed were very good. This local sports program is certainly preferable to many imitative activities; it is a sport of champions and is rich in Iranian and Islamic traditions. We must always remember that what belongs to us and is related to us is intertwined with our beliefs and our faith; what is imported, if we want to give it an Islamic and Iranian form, we must inject these elements into it. What pertains to us naturally has a religious and faithful essence. The gathering of the "Circle of the Righteous" is also a very good initiative, which was demonstrated here. The song performed by these dear brothers was very good; both the content and the performance were excellent and interesting. Of course, you are aware, and I also emphasize; when you say "O my master, O my lord," the sacred existence of Imam al-Mahdi (peace be upon him) must be in mind.

A lot has been said about the Basij. Whatever we analyze about the Basij and reflect on these points is not excessive; just as in practice, whatever we work on strengthening the Basij and deepening its unique characteristics—those that are specific to it—we have not done anything superfluous. Why? Because the country has a good experience of the presence of the Basij in various fields; both during the Sacred Defense, before it, and after it until today; which you know the details of, and I will also make a brief reference. Wherever the presence of the Basij and Basij movement has been felt, we have made progress; this is an important experience. The country has more significant issues ahead—I'm not saying more serious problems—problems may decrease day by day, but there are more important issues, larger tasks. We do not want to isolate ourselves as a nation; even if we do, growth will not stop; however, our perspective is broad; throughout history and across the world, this perspective is expansive. A nation with such ideals, with such lofty aspirations, with such a distant horizon, has many issues ahead. These issues require the characteristics that exist within the Basij. Therefore, whatever is said about the Basij, whatever is reflected upon, focusing on its characteristics and contemplating them is not excessive.

First of all, the Basij is a twin of the revolution. In a sense, it can be said that the presence of the Basij among the people was itself a cause for the victory of the revolution or the emergence of the revolution. The volunteer youth, enthusiastic, before the revolution entered various arenas—here in this city of Bojnurd, of which I am aware—they stood firm, made an effective presence. These efforts gathered throughout the country, forming the great revolutionary movement of the Iranian nation. Thus, in this sense, the birth of the Basij predates the birth of the revolution; however, with the victory of the revolution, the Basij took its current form—of which I will present its unique characteristics. Therefore, the Basij can be introduced as a twin of the revolution.

Well, this phenomenon is unparalleled. Did other nations, other revolutions, not have popular participation, that you say the presence of the Basij is an unparalleled phenomenon? Yes, in other revolutions, in major events that have occurred in countries around the world, the masses were present; however, with very deep and impactful differences. If you look at history, you will see that two revolutions in the last two or three centuries are as well-known as our revolution in the world; one is the Great French Revolution, and the other is the Communist Revolution in the Soviet Union. In both of these, the people were present, but the presence of the people in those revolutions—which was also large and numerous—was different from the presence of the Basij in our revolution. Now I will briefly mention some characteristics of the Basij presence.

First, this general popular assembly was organized from the beginning; this is a unique characteristic. This organization helped ensure that this massive popular movement did not lose its way. When there is organization, it means there is guidance, insight, concentration in decision-making, and the will of the people; but it prevents extremism, excess, deviation, and gross errors.

More importantly, the characteristic of faith and arising from a sense of religious duty was present. At times, mere emotions can lead a person or a group of people in one direction; this is possible and occurs in many places. A person who moves with emotions does not have their guidance, reins, and movement in the hands of a spiritual, internal, and heartfelt factor; often, they exceed their limits; where they should not commit murder, they do; where they should not oppress, they do. Thus, you see in the very revolutions I mentioned, what history has recorded—its own history, not that we say—is filled with these errors, deviations, and mistakes; one group would confront another. Yes, a believer also has emotions; we do not move without emotions; we have emotional feelings, we have feelings of anger; but this feeling is controlled by our faith. A Basij youth, when confronting a hypocritical element, because this hypocrite is a woman and non-mahram, even sacrifices their life to avoid touching this woman's body. These occurrences exist; they are part of events that have repeatedly happened. The careful consideration of the Basij in catching hypocrites is realized in many instances. In some of these cases, the person is, for example, a woman; this Basij youth is unwilling to transgress their faith. See, this shows the presence of faith in this Basij individual; this is very important. Yes, in one instance, it leads to the martyrdom of four Basij members; but when we look at the overall picture, this reflects a very lofty and significant meaning to us. Therefore, the organized, public, and mass movement of the people, guided by faith, proceeds with the intervention of faith; this is one of the characteristics of the Basij.

Another characteristic is that all social classes are present in the Basij; there are urban dwellers, rural residents, young newcomers, and elderly men. How many times during the war did foreign radios and hostile propagandists say that the Islamic Republic sends underage children to war? Yes, underage children went, but no one sent them to war. They came with tears, with pleas, by manipulating their birth certificates, by obtaining permission from their parents through tears, mixing in with the combatants, and reaching the front. These are realities. Young and old, educated and uneducated are present in the Basij. Here, intellectuals did not stand aside. In some of these large gatherings that exist in these revolutions, groups of intellectuals do not mix with the people. I once quoted from an intellectual play where a man looks at the movement of the people from the top of a balcony but does not enter or mix in. Not here; here there were workers, farmers, students, doctors, prominent writers, distinguished poets, specialists, inventors; all entered the Basij. You go and look at the Basij organization, look in your own city; it is the same everywhere. Here yesterday, a young inventor came and introduced himself as part of the Basij of inventors. These have no parallels in the world. The Basij of inventors, the Basij of university professors, the Basij of writers, the Basij of poets. Groups of intellectuals, with various backgrounds, are present in this vast and mysterious collection that we call "Basij." There are young people, old people, women, men, specialists in industrial work, specialists in psychology; all kinds of people are present in this collection.

Another characteristic is being side by side. Well, my dear! Thirty-three years have passed since the revolution. The mass presence in various revolutions lasted one month, two months, at most one year; then it ended. Here too, those who wanted to organize life and the Islamic Republic based on Western instructions made the same recommendation. In the early days of the revolution, they recommended that it was very good, the revolution is over, and the people should go home. In other revolutions, people went home; but thirty-three years have passed since the revolution, the Basij is present, is in the arena, is side by side. The generation that entered the Basij back then has now become middle-aged and elderly, their beards have turned white; they have grandchildren, daughters-in-law, and sons-in-law; but they are still Basijis. They have aged, but has the face of the Basij aged? Absolutely not. The face of the Basij is youthful. What does this mean? This means that successive new generations have not lost this popular presence, have not forgotten it. Back then, some said it was very good, they are young, they are enthusiastic, and war is a thrilling event; this draws them to war because of excitement. Today, there is no war, today there is no excitement of war; why do the youth come to the field? These are the issues of the Basij. See, these are the subtle points that when we put all these points together, we conclude that the Basij is a remarkable, mysterious, and exceptional phenomenon of the Islamic Republic system. This collection has opened many knots, has been present in many scenes, and its presence has been influential and decisive. Therefore, we will need this presence in the future.

Those who are reflective and contemplative should guess why in the slogans of those who derive their words, breaths, and movements from the radio of Israel, the primary slogan is against the Basij? Do they understand why they are shouting against the Basij, or do they not understand? I cannot judge this. But this is the reality of the matter. This golden key to solving many future problems is the object of hatred and animosity of those who do not want the future to be a good, glorious, and successful one for the Islamic Republic; hence, they want to break this golden key; at least in the eyes of you and me, they want to belittle it. Of course, they will not be able to, and it is evident. Well, this is about the characteristics of the Basij. There is much to say in this regard. I said; whatever we contemplate, analyze, reflect on these points, and expand them until they become the thought and culture of society is not excessive. Contemplation regarding the Basij—this extraordinary phenomenon that God Almighty has gifted to the Islamic Republic—is an important issue.

Well, you are part of the Basij. Everyone should be proud to be part of the Basij collection. Anyone who enters this collection has qualifications; they have shown these qualifications and entered the Basij; these qualifications must be preserved. What I am telling you—because you are my children, you are my youth—is that you must preserve these characteristics; not only preserve them but also strengthen them.

One of the characteristics is self-cultivation. We must educate ourselves. I, as an elderly man, also need to educate myself, to control myself, to preserve myself. Movement in youth is faster, decision-making is quicker, and action is swifter; therefore, vigilance, protection, and self-cultivation are also much more sensitive. Self-cultivation is an easy yet difficult task; it is both easy and hard. If we find ourselves in an environment that is suitable, it becomes easy. For example, if you are attentive, if you are devoted, if you are humble, and if you are tearful. Sometimes a person finds themselves in an environment where the atmosphere is one of humility, tears, and attention; all hearts are directed towards God, all tears are flowing; here, the state of humility becomes easier for a person. This is a conducive environment. A conducive environment makes self-cultivation easier. One of the conducive environments was the entire atmosphere of the Sacred Defense; however, the Basij itself is a conducive environment. You who are in this collection are actually in a favorable atmosphere for self-cultivation. Piety, self-restraint, avoidance of sin, performing obligations, praying as an opportunity for communion with God Almighty, paying attention to the meanings of prayer, presence of heart, concentration during prayer; these are tools for self-cultivation. When you find yourself in a conducive environment, these tools for self-cultivation help you better, assist you more. When this happens, your spiritual capacity increases; both your steadfastness, your resilience, your patience, your reliance, and your inner creativity and vitality; all these come together. When we have not entered a field, we feel fear, we have anxiety; even if we have talent, it remains concealed; but when you break this fear, take risks, and enter the field, these talents begin to emerge; this is how the impossible becomes possible. Just as General Naqdi said here, a young student with a small group that he himself calls a brigade—are a hundred people a brigade?! Are a hundred and fifty people a brigade?! He calls it a brigade!—goes to the western or southern part of the country, with this faithful and devoted brigade, fights against the enemy front with a well-equipped military unit and an experienced command. He has no tools, except for these basic tools, but he is equipped with the best tools; he has no command experience, but he has commanded as much as this one has lived. They confront each other, and this one overcomes him; he seizes his tank, seizes his equipment, and returns victorious. This comes from self-cultivation. Without self-cultivation, one cannot enter these fields.

Some were afraid. Some prejudged that it could not be done—said it could not be done—wherever there was a Basij presence, they opposed it. I saw the qualified, faithful men of the organized army of that day welcoming the Basij collection to be with them and alongside them; I repeatedly saw this during the war; in Abu Zar barracks, in the south, in the northwest. The army commander insisted that the Basij collection be with him; he liked it, welcomed it; here in Tehran, some sat and complained that why did they enter? Why did they go without permission? Why did they do this action? They were upset about the Basij presence. Because they had no hope, they were despondent, they said nothing could be done; but when they entered, they saw this entry was hopeful; it awakened all these talents.

The very presence of the Basij in the battlefield gives it a radiance. It was famously said during the Sacred Defense that someone shines brightly, it is clear; meaning they will soon be martyred. This radiance of the Basij presence; I have observed this myself; not once or twice. One instance related to your province is worth mentioning. An army captain, whom we later learned was from Ashkhaneh—Captain Rostami—came voluntarily, as a Basij member, to the group of martyr Chamran, where he was active. I repeatedly saw him; he came and went. One night, I was sitting with the late Chamran discussing the issues of the front and the tasks we had for tomorrow; the door opened, and this martyr Rostami entered. I had not seen him for several days. I saw him covered in mud; his boots were muddy, his body was dusty, his face was tired, his beard was long; but when I looked at his face, I saw it was shining like the moon; he was radiant. In the previous days, I had not seen this state in him. He had gone to an operational area, had worked a lot there; now he had come to report. He later became a martyr. He was an army man, but he had come to the Basij, was active, was struggling, had a self-sacrificing presence—in the same Basij group of martyr Chamran—and then became a martyr. Many saw this radiance; we saw it, and others saw it more than we did. This comes from that extraordinary presence.

One issue in the Basij is the issue of self-sacrifice. Self-sacrifice in language is the opposite of self-interest. Self-interest means wanting everything that exists for oneself. Sometimes in some of the prayers of the Imams (peace be upon them), complaints are made about the self-interested. The self-interested are those who want everything for themselves; they pursue personal interests and encroach upon the possessions of others. Self-sacrifice is the opposite of this; it means giving up one's share, one's right for others, and foregoing one's right for the benefit of others. This characteristic has existed at the peaks of the Basij. And I tell you dear youth; strive to strengthen this characteristic within yourselves. We human beings constantly move alongside pitfalls. Attractions draw us to themselves. We move for personal interests. Personal interests attract us. Sometimes for our own interests, we are willing to trample on the rights of others. We must be vigilant. The self-cultivation of the Basij is one of its characteristics that can strengthen and nurture this spirit to be self-sacrificing. Those peaks of the Basij that we mentioned are those who took their lives in their hands, went to defend Islam, to defend the revolution, to defend the Imam, to defend the country, to protect the borders of the country. What could be more selfless than this? This is the peak of self-sacrifice.

Lower than this is forgoing and giving up short-term material interests that we define for ourselves. Let us strive to set aside personal interests for the benefit of public interests, for the benefit of Islam, for the benefit of lofty goals. This does not mean turning our backs on the world; no. The world is a place for effort and activity; both for personal life and for public life, both for material and for spiritual matters; but when we see that achieving a personal right means trampling on the rights of others, violating the law, and disregarding fairness, here we must take control of our own desires; what we can achieve, we should set aside for the benefit of others; this is self-sacrifice.

Of course, one of the important issues is the issue of insight. Let me tell you; insight in this era and in all eras means that you identify the line of conflict with the enemy; where is the conflict with the enemy? Some mistakenly identify the point of conflict; they fire their mortars and artillery at a point where there is no enemy, where there is a friend. Some consider their electoral rival to be the "Great Satan"! The Great Satan is America, the Great Satan is Zionism; an electoral rival is not the Great Satan, an electoral rival is not the Great Satan. I support Zayd, you support Amr; should I consider you to be the devil? Why? On what basis? While both Zayd and Amr claim to be revolutionary and Islamic, they serve Islam and the revolution. We must delineate the line of conflict with the enemy. Sometimes there is someone in the guise of a friend, but their voice echoes the enemy's words! Well, they should be advised; if they do not act upon the advice, one must define limits with them: a clear line. We separate ourselves. If you intend to stand against the Islamic Republic with the same emotions that the Zionist regime has towards the Islamic Republic—albeit with different rhetoric—what difference do you have from the Zionist regime? If you intend to interact with the Islamic Republic with the same logic that America uses against the Islamic Republic, then you have no difference from America. This issue is separate. But there are times when this is not the case. There may be deep and significant differences, but one should not confuse the enemy with the non-enemy; the enemy has a different account, the non-enemy has a different account. The line of conflict with the enemy must be delineated, specified; this requires insight. The insight we are talking about is this.

Some fall from that side, some fall from this side. Some make friends with the enemy, do not recognize the enemy's cries, because it comes from another throat; while others, anyone who has even a slight difference of opinion with them, they label as the enemy! Insight is that middle line; that line is correct.

We mentioned the name of the electoral rival. Elections are approaching; of course, it is not close. Some are already entering the electoral arena. No, we do not approve of this at all; everything has its time, in its place. However, what we desire regarding the elections, what we think, what we hope for, are these few things:

First, that the people's participation in the elections is a massive participation; this is protective. All efforts of the stakeholders, today and tomorrow and on election day, and in the midst of preparations and aftermath, should be aimed at ensuring that the people's presence is widespread.

Secondly, we ask God and also open our eyes; let us work so that the outcome of the elections is a good selection that aligns with the interests of the revolution and the country. This does not mean that if we dislike someone, we should behave unkindly, or act harshly and wrongly; no. Those who consider themselves righteous, who regard themselves as qualified, should enter the arena. And we, when we want to choose, should truly evaluate based on the criteria we believe in and that are common among all of us. It may be said that among all Iranians—those who believe in the revolution—these criteria are almost shared. In anyone in whom we observe these criteria, let us strive, let us work—honestly—to ensure that the elections lead to the selection of such a person.

The third fundamental point—which I will suffice with today; of course, later there may be many discussions regarding the elections—is that elections are a source of dignity for the country, a source of pride. Everyone should be careful that elections do not become a source of disgrace for the country; as some tried in 2009 to portray the elections as a manifestation of divisions, to turn the natural political tumult of elections into a sedition; which, of course, the Iranian nation stood against, and whenever such an event occurs, the nation will stand against it.

Of course, the integrity of the elections is also a fundamental and important issue. However, our assumption is that the officials of the country enter with Islamic and divine conscience, and our elections are sound. In the past, elections have been held in various governments—whether presidential elections, parliamentary elections, or other elections—our assumption has been that the elections are sound. Of course, various precautions are necessary to be taken from different aspects. We ask God Almighty to make this test blessed for our dear nation.

O Lord! Bestow Your mercy and grace upon these dear youth. O Lord! Strengthen the powerful arms of the system, namely the Basij, day by day. Bestow upon our hearts the remembrance of You, the awareness of You, and humility before You. O Lord! Let our death be in Your way and for You. O Lord! Make the heart of the sacred Imam of the Age pleased with us. May the pure spirit of the martyrs and the spirit of the Imam of the martyrs be pleased and satisfied with us.

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