Speech in Meeting with Commanders of the Revolutionary Guards and Heads of the Offices of the Guardianship of the Islamic Jurist in the Guards

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

For one who sees and recognizes the exceptional and honorable history that has passed over this country and this dear and noble assembly, at least in these ten years, this meeting is very delightful. The gathering of you dear brothers here is a summary of all the great, difficult, and decisive events of the past years. We thank God for granting you and the sincere and devoted youth to this revolution and this country, preserving you, and maintaining this valuable human reserve. During this period, dear martyrs were also with you in the fields of danger, honor, jihad, and sacrifice, reaching the highest and most sublime human goal—meeting God and attaining divine satisfaction, which is above all else and before which everything else is small and insignificant. May God gather those dear ones with their saints and make us appreciative of their blood and followers of their path.

In this sincere gathering and heartfelt meeting, I will first present a point, which is that the dividing line between divine religions and the vast multitude of believers in the world and the rest of the people and humans, from the time of Prophet Adam to today—each of whom was a world in themselves—is faith in the unseen, meaning beyond our world of senses and human equations and calculations based on these senses. The dividing line and the main point is here. The verse "those who believe in the unseen" at the beginning of Surah Al-Baqarah points to this very point.

Faith in the unseen does not mean ignoring the world of testimony—this visible world of connections and concepts for everyone; these should not be ignored. The eyes see, the senses feel, and the mind understands. One must act according to these. Faith in the unseen means that beyond what is within the scope of human senses and material understanding, there is another world, not a chaotic world where anyone randomly has luck and fortune, but a precise world of cause and effect. Beyond this world of dominion, there is the world of the unseen and the world of meaning. This world of meaning belongs not to the afterlife and the intermediate world after death but to the here and now for you and me, and we must believe in it. Of course, the main point, indeed the entire true meaning of all worlds, is the sacred essence of the Almighty, who is the source of life, existence, actions, reactions, movement, and everything; however, in this world of the unseen, many other things also fit that must be believed in.

Human misery occurs when all truth is limited and confined to one's observations and sensations, like materialists and many unaware non-materialists. This unaware person is not even a materialist, believes in God, but despite believing in God, does not realize that this belief is accompanied by belief in the principle of the unseen and the actions, reactions, causes, and effects of the unseen. If we do not believe in the unseen or do not have a correct understanding of it, the result is that we make material calculations, fully rely on human-made equations and exchanges, and depend on them; these are the ones you see that eighty or fifty percent of the time turn out to be wrong.

The one who considers all aspects and then, for example, attacks Tabas or our western and southern borders, where is the flaw in their work? Is there a mistake in their material calculations? No, material calculations, as far as understanding material actions and reactions gives to humans, are correct. Calculating based on money, people, tools, politics, propaganda, and support are parts of a material calculation. They made all kinds of calculations, but in the end, you see that they have nothing in their hands. This indicates that there is a series of calculations, causes, factors, actions, and reactions that human senses and, in most cases, human material intellect cannot access; another perspective can see them.

I imagine that the eye that can see those actions and reactions is called wisdom in Islamic and Quranic terminology. "And We gave him wisdom and decisive speech." As far as I understand, wisdom is the insight that can see truths beyond their material veil. Although I had years of devotion and sincerity to our great and esteemed Imam before the revolution and knew him closely, I became aware of this point after the revolution that our Imam was a wise man. Here, wisdom is not meant in its conventional sense—meaning philosopher—but wisdom in its true and Quranic sense, which the Almighty God says we gave to the prophets. Look at these index books—like the indexed lexicon—get familiar with these things; it's very good. Find the word wisdom in the index. Then look at all the verses where the word wisdom is mentioned. If you do not understand the meaning of the verses, refer to the translation and see what wisdom is in the Quran.

I imagine that the Imam was a wise man; meaning he saw those spiritual, inner actions and reactions behind the scenes—like underground water flows that have a specific science. Anyone, even if they do not have eyes, can understand the flow of surface water by touching it and hear its gurgling sound with their ears; but not the flow of underground waters. This is the meaning of wisdom. I saw that exceptional human of our time—who is incomparable to anyone else—seemed to see the underground flows of events and behind the scenes. We do not want to say that the Imam knew the unseen. No, no one except those whom the Almighty God has permitted has knowledge of the unseen. The Imam neither claimed nor do we have such claims about that great man. The vision of wisdom is different; it means understanding things with a spiritual sense.

All these events you saw in the revolution and the Imam said something about them and they happened, were of this kind. Do not think that he made material and political calculations. No, that great man was not of those calculations. Of course, he had a very mature political thought and understood the truths; but it was not that he performed the same calculations that are usually done. This is the unseen and the dominion of the world and the dominion of your existence that must be believed in. The way to reach it is piety.

The fact that the Iranian nation and a leadership like the Imam stood against the vast gathering of all parties of disbelief and hypocrisy, from its eastern to its western, from its American Muslim taste to its socialist Muslim temperament, from its hypocrite and reactionary to its lustful (some only fought against the Islamic Republic for the sake of lust and longed for those deeds! Therefore, they disliked this system and fought against it) and were confident of victory, stems from the piety that grants them wisdom and insight.

Of course, public piety—national piety—is different from the private piety of each individual. Public piety means that when the Imam pointed, suddenly the whole society would move. We call this nation pious. It does not mean that if we put each individual on the scale of abstinence and piety, we see them as a complete abstinent. No, most have shortcomings and deficiencies. The whole is a faithful and pious whole—which is indeed a great honor for a nation—but each of us must think of ourselves.

Let me say this point here that if it is said that the nation is a pious and sincere nation, none of the individuals of the nation has the right to attribute this to themselves and say I am part of this nation, this nation is pious and sincere, so I am pious and sincere! No, "Upon you is [responsibility for] yourselves"; be concerned with yourself. Put yourself alone on the scale. Everyone can, and there is no one who cannot roughly understand their own weight. Of course, a person cannot make precise judgments about themselves and needs a greater, a teacher, and a mentor to diagnose.

So, beyond these usual calculations, there is a reasonable, lawful system that is unseen and must be believed in. Where do we find that calculation? From the path of Sharia and acting on duty. These titles that we reach during the conversation are exactly the titles that our Imam repeatedly emphasized. When we outline the series of discussions, we see that it is exactly at the point of these titles. The Imam said: We act on duty, we do not fight for victory, we fight to answer to God, the Almighty has made it a duty, we act; if He grants victory, we are grateful for its acceptance; if He does not grant victory, we are still grateful for the opportunity to act on our duty. This is the secret of victories.

If a person makes Sharia their leader; meaning they move step by step according to what is the Islamic and Sharia duty, they will certainly achieve victory. We will lack nothing; because that unseen calculation is a very precise calculation and its calculator is God and its calculating system is divine knowledge that: "Not a particle's weight escapes Him in the heavens or in the earth." In that calculation, no factor is hidden.

When we are told to strive, enjoin what is right, establish prayer, give alms, be truthful in word and deed, avoid vile morals, have sincerity and forgiveness, and similar divine commands that a complete believer is adorned with, it means that we must be devoted to these commands. If in a minefield, where you know nothing about it, you are given a paper and told to move two meters forward, then move thirty centimeters to the right, then go to the opposite side and after one and a half meters, move to the left, you must look carefully and move in this field. The one who knows the map of the underground mines has written this and given it to you and says move this way. Devotion means this.

The fact that some, with an incomplete understanding of intellectual issues—which I do not accept as intellectual—ponder over Islamic devotion, wondering what devotion means, what happens to our intellect, stems from not understanding the truth of the matter in life and the path of life. Where you are given a map and told to act this way, you must act this way. Where it is written on the map that you must think, you must truly think and act according to your thought; this is also part of the map. Where they said do not think unnecessarily, your thought will not reach anywhere, devotion tells you that there is no other way.

In all matters of life, one must think and move with the guidance of reason; except where the sacred law tells you to do this, it must be done. The field is the field of devotion and no other factor—including human reason—has any efficacy there. If we understand this point and set piety and abstinence and moving according to divine satisfaction as our goal, all objectives will be fulfilled.

What does a revolutionary believer want? They want there to be no trace of oppression and tyranny in the world; they want the world's tyrants not to find a field for tyranny; they want human life to be sweet and happy; they want the honor and dignity of monotheism and divine religion and adherence to it to be raised like a flag of honor over all Muslims. If we want these, this is the way and there is no other way.

You who are members of the Islamic Revolutionary Guard Corps, you who are commanders and officials and the most influential in this system, must pay attention, what distinguishes you from a fully equipped modern experienced army, but without faith, is faith and devotion; meaning belief in the unseen and the effect of unseen actions and reactions, which are not in my and your control and the way to reach it and its key is piety; meaning acting on the Sharia duty. This is the only means that can distinguish you from other revolutionary and military forces in the world; otherwise, there are many experienced, skilled, clever, educated, brave, and even self-sacrificing military forces in the world.

Self-sacrifice is not only due to religion. Self-sacrifice stems from a spiritual feeling. That spiritual feeling can be religion and somewhere else it can be nationalism. Isn't it? How many armies do you know in the world that went to defend their homeland or to empower their country, threw themselves into water and fire, and even got killed. What is this? Is it religious faith? No. In these many wars throughout history, it has not been that only religious faith was dominant. In most of them, there was no religious faith; but a negative spiritual factor—like ambitions—or a diluted material factor was at work. The diluted material factor has a spiritual aspect; but a bad spiritual aspect, not a good spiritual aspect.

In principle, not everything spiritual and mental is commendable. Sometimes something is not even material; but there is a wrong material orientation in it. So, there are armies that even have self-sacrifice. Besides those characteristics, what is the difference between the Islamic Revolutionary Guard Corps and them? The difference is that in you, there is that factor of piety and abstinence and attention to God and sincerity and acting for the goals of the prophets—which today in the world has remained strange. This is what gives you distinction.

This was the prelude to the speech. Now we look at reality. Reality also confirms this meaning. That is, today the Islamic Republic in the world, in terms of revolutionary, political, military, and prestigious position, is considered a victorious entity. In the words of the world's political elements, your enemy has come and knelt before you. You have reached those goals. From where did you reach those goals? From faith and piety and adherence. Of course, more than we want to argue for this meaning, we argue for the existence of those unseen actions and reactions. That is, there are factors that are outside human calculation. If a person relies on God, those calculations will serve him and the Almighty God will help him. God helped the Iranian nation. "And whoever fears God, He will make for him a way out. And will provide for him from where he does not expect. And whoever relies upon God, then He is sufficient for him."

Dear brothers! I want to say that you have moved this way for nearly twelve years; from now on, you must continue to move this way. Make piety the criterion. Each of the commanders of the Guards should consider self-discipline a duty for themselves. You should assume that you will discipline and train yourself with religious training and religious austerity. Our work is not yet finished. Of course, apparently, the war is over and we are no longer engaged in war; but as I observe the world's situation, look at the ambitions of the superpowers, see the situation of the nations, observe the situation of the Islamic nations, look at the motivations and attentions and inclinations of the nations and revolutionary forces to confront global arrogance and at the head of arrogance, America—which is unprecedented in the world—I see that we must strive a lot in the future.

In the past, when a nation rose against a tyrannical government, it was sometimes—though not always—when that tyrant had entered their country. For example, the Algerians fought against the French occupying force, and the Vietnamese fought against America. It had not been seen that nations in their own country, against a force that is not currently facing them, but whose only characteristic is that it bullies nations and the oppressed and the weak, would fight. Where in the history of the awakening of nations do you find this? In the past, these words did not exist at all.

In these two hundred years, or one hundred and fifty years, or one hundred and twenty years of recent history, which is the history of the awakening of nations, and in India and Egypt and the Middle East and gradually in Africa and other places, they rose and fought against the powers, if a country had Britain in it, they fought with Britain; if France was in it, they fought with France; if Spain or Portugal was in it, they fought with those two countries; if America was present in it, they fought with it. Where do you find that nations have reached the point of growth that in their own home, without the enemy even firing a bullet at them, they clench their fists and shout against a great and arrogant global power? Such a thing has no precedent.

The origin of this transformation is from the victory of the Islamic Revolution in Iran. You now see that in Africa and in East Asia and even in Europe, nations and mainly Muslims—non-Muslims are very much in the minority in this regard—are standing in their cities and countries and shouting against America. Is America present in Algeria or Sudan or other places? No, the issue is that the Islamic Revolution first made Muslims understand that in any situation, one must confront oppression and the flag of oppression and the pole of oppression and tyranny in the world; even if they are not currently being whipped by it. If we look with a precise and meticulous eye, even now those nations are being whipped by America. Of course, the masses of people usually do not have this analysis; but nevertheless, they stand and shout.

Islam tells us that in the confrontation and struggle of the oppressor and the oppressed, there is no border. Wherever in the world, as soon as there is an arrogant one, you must fight against him. You must be against him, not with him. Do the eyes and minds of the analysts of arrogance not see this, not understand it, not account for it, and not seek a solution for it? Truly think about this issue.

These conferences that are held in the world about Islam and even about Shiism and are studied, what are they for? Do they want to learn Islamology?! These reviews and analyses that are constantly broadcast on radios, what are they due to? It is true that they have a propaganda aspect, but they originate from a principle and foundation. The fact that in the war of Iraq against Iran, suddenly the entire West and East roll up their sleeves and rush to help Iraq; while they were disgusted with Saddam's appearance, what is it for? These indicate that we still have a heavy burden on our shoulders and the era of strict piety and abstinence of the believer towards himself has not yet passed. The early Islamic period is an experience for us. Before the early Islamic period—the history of the Jews—is an experience for us.

Surah Al-Jumu'ah is repeated every week in Friday prayers. One understands here why Surah Al-Jumu'ah should be repeated every week and people should hear these. See how this truth is expressed in a very artistic and delicate way. First, it expresses the scope of the divine invitation: "He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they were before in clear error. And others of them who have not yet joined them." That is, God did not send this prophet only for these few who are present, but also for others who have not yet joined them—meaning you, meaning future generations. Will the projection of this divine invitation and its attraction reach future generations?

In the face of the prophetic invitation, there are so many obstacles. The Prophet in his time endured so much hardship to be able to convert four people to Islam. Will others become Muslims in the future? This is very difficult. The end of the verse answers this question: "And He is the Mighty, the Wise." He is Mighty. Mighty means dominant and the one whose word ultimately comes to pass. "The dominant who is not overcome." Mighty, Himself possesses wisdom; meaning His works are firm. Certainly, the attraction of this invitation and mission will reach long generations—which you see it has—and thanks be to God, it increases day by day. The content of "Indeed, We have given you abundance," is this. Abundance means increasing; it increases day by day.

The next verse says: "That is the grace of God, which He gives to whom He wills, and God is the possessor of great grace." This is the grace of God. It is true that the invitation is general; but it is not such that every human being, if faced with this invitation, finds the merit to be affected by it and accept it. No, this is not for everyone. Of course, the way is open from God's side; but humans become captive to desires and do not.

All these are promises of the future and that this religion will progress; but there is a warning here. This is the point I want you to pay attention to in Surah Al-Jumu'ah. The attraction of the invitation for the future is not a matter of debate—it is certain—but be careful not to lose the present. Future generations will be proud; but the current direct generation of the present era—which is now proud—is itself exposed to a danger. Islam wants to convey this point to Muslims at all times.

Every time any generation feels Muslim, it must fear this divine warning; however, this point is not said directly. The Quran here, in a very subtle way and with a parable, expresses it; the parable of the Children of Israel: "The example of those who were entrusted with the Torah and then did not carry it." We placed the Torah on their minds and hearts and faith; but after a while, they threw away this spiritual burden and divine guidance and deprived themselves of it. Then the result is that the appearance is the appearance of guidance; but the inside is unaware of guidance. The name is the name of a monotheist; the inside is the inside of a polytheist. The name is the name of a Muslim; the inside is the inside of a disbeliever. "Like the donkey carrying books." Like a beast of burden on which books have been placed; but they have no knowledge of its content. This is the warning to the generations of believing Muslims. This must be feared.

The Islamic society, a society that has gained and preserved Islam with a revolution and a bloody movement and a ten, twelve-year jihad, should not feel that its work is done. No, the work is not finished. I do not want to, as usual, only tell you—who are members of the Guards—that you should maintain your military readiness. Of course, I want to say this too; but it is not just this. More than that, I tell you to maintain your spiritual readiness and your spiritual and faith reserves. The distinguishing feature of the Islamic Revolutionary Guard Corps—that is, attention and self-sacrifice and being for God and being in the path of God—which we want all our armed forces to be like that, preserve and even strengthen it.

The world's future attacks may not be so explicit and open and easy to repel; they may be more complex; complexity and strong faith are needed. Defending Islam during the time of the Prophet (peace be upon him) was easier than defending Islam during the time of the Commander of the Faithful (peace be upon him). At that time, the issue was more complex. Today, too, global arrogance is complex and has various tools at its disposal. You do not know what will happen.

The spiritual foundation of the Guards must be strengthened. Each member of the Guards must reach a level of spiritual and faith reserve that if they remain alone and nothing else remains with them, they have the power and courage and heart to stand against the whole world. This is necessary. Those whom the Prophet of God (peace be upon him) crafted and polished and carved with his own hands and used all the subtleties and, as we say, diamond-cut, remained like this, so that you see their last generations in the desert of Karbala. Habib ibn Mazahir, Muslim ibn Awsaja, and Jabir ibn Abdullah Ansari were those who were able to pass the test correctly.

Each member of the Islamic Revolutionary Guard Corps, with this heavy mission on their shoulders, must be like this in terms of spiritual foundation. Of course, this is based on two pillars: one is knowledge, and the other is faith. Knowledge is different from faith. Some have knowledge; but they do not have proper faith. Faith without knowledge is not enough for you. It may be enough for a very ordinary, remote person and take them to paradise; but not for you.

You are in a sensitive position. You must become familiar with the Quran. You must become familiar with the inspirations and indications of the Quran. You must become familiar with the complex Islamic knowledge—not to the extent of a philosopher and a specialist—but to the extent of an informed, aware, knowledgeable person. Of course, these are knowledge. That faith and sincerity do not come from these knowings; they come from other things. Do not forget remembrance and supplication. Those night prayers you performed at the front, you must maintain. You must pay attention to those supererogatory prayers. That heartfelt prayer you performed on the night of the attack and operation, thinking it was the last night of your life, you must maintain it. You must strengthen these. Do not say because they expect from us, we must be like this. No, this is a very weak thing. Say because there is a heavy burden on our shoulders and it requires a strong bone, we perform these acts.

God addresses the Noble Prophet—whom everyone remembers these days because of his passing—and commands: "Stand [in prayer] at night except for a little. Half of it or subtract from it a little. Or add to it and recite the Quran with measured recitation." Stay awake at night; only rest half the night or a third of it. And then it says: "Indeed, We will cast upon you a heavy word." We will cast a heavy word upon you; you must prepare yourself. Now we are not at the level of the Prophet at all; we do not even consider ourselves worthy of thinking about it at the level of the least of his students; but you should not compare yourself with an ordinary, material person who is engaged in worldly efforts—which may also be a believer; because these efforts do not conflict with faith or anything. The Guards were formed this way and became the Guards; therefore, they advanced contrary to material calculations and based on faith in the unseen. The Guards have not had an opportunity until now; this is the first opportunity for the Guards.

I remember, in late 1979 or early 1980—before the start of the war—when the events of Kurdistan were happening, they wanted forces from Tehran. At that time, I was in the Guards. With much difficulty and phone calls to the Vali Asr barracks, finally, they brought the news that, thanks be to God, two minibuses left the Vali Asr barracks! For two nights and two days, we assigned one person there to stand and bring the forces and board them. The Guards started the war this way. At that time, there was no opportunity, and it was the same during the war; but now there is an opportunity for self-building in all aspects—both spiritually and outwardly. This is related to each of you.

It is a good nation, a good assembly, everyone is good—there is no doubt—but when the Almighty God calls me alone to account, I must be able to present my own inventory alone. I cannot say our nation was a good nation, everyone went to jihad and I was among them. No, what did you do? As I said, "Upon you is [responsibility for] yourselves." Watch over yourself. Everyone must be careful of themselves.

In terms of outward arrangements, too, the Guards must be in maximum order and arrangement. Some thought that military order is tyrannical! Years ago—probably in 1982 or 1983—I went to visit one of the Guards' barracks. I saw that the children were lined up neatly and the field commander gave a command—something indicative of order. I cried from the intensity of emotion. I remembered that in the years 1979 and 1980 in the Guards, for coming on time and everyone doing their own work and not interfering with others' work and when the commander said something, the subordinates would listen to him, we had discussions with this and that. Some said these are tyrannical! I do not know where these thoughts were instilled in the Guards. I do not believe these are very natural. Natural is order.

It is narrated that in every journey that the Noble Prophet (peace be upon him) sent three people, he would appoint one of them as the leader over the other two; "So let them appoint one of them." Appointing a leader, what does it mean? It means whatever he says, his command is obligatory for them to obey. The difference between Islam and non-Islam is that in non-Islam—in the tyrannical system—when someone becomes a leader, if it is time for food, he says put the fattest in front of me! When it is time to cook food, he says I am the leader, so what are you, go wash the dishes, cook the food yourselves! In Islam, it is not like this. The leader and the non-leader eat together; if there is hunger, they endure it together; if there is work, they divide it together; but whatever he says, they must do. Obedience to the commander's order is obligatory; it is the judgment of reason, Sharia, and experience.

I once told the brothers, what you see in the army, if someone's shirt button is open, they give him forty-eight hours of detention, this is not at all the art of the tyrannical army commanders—they were less than to understand such things—this is the result of thousands of years of military experience in human history. Humanity has gradually and slowly come to this point that a military person must be orderly and neat in all his manners, even in his dressing. Buttoning the shirt is a common etiquette. It may be that at some point, having it open becomes etiquette. Then if he buttons it, he should be detained for forty-eight hours. That which is common etiquette and has been communicated, this person who is so indifferent and careless and negligent that he does not observe this common etiquette, cannot be trusted in the battlefield and lives cannot be entrusted to him; even his own life cannot be entrusted to himself and he will certainly make a mess! We saw and experienced this in these eight years of war.

Although I was not in the war for most of these eight years and did not even have any responsibility in the war; but I was aware of all the details from afar. Do not think that I did not know what was happening where. No, I observed all the details from afar and understood what was happening and I also expressed my opinions to the brothers who were responsible or to the service of the Imam (may his soul be sanctified). We have suffered a lot from indiscipline and disorder in these few years. This is different from indiscipline in religion; that is another thing. Order and arrangement and discipline must be observed and achieved.

The Commander-in-Chief of the Islamic Revolutionary Guard Corps—our dear brother Mr. Rezaei—is truly a warrior in the path of God. Thanks be to God, he has been active and good in the front and battlefield and in all fields since before the war and from the first day and the beginning of the war, and he is truly a worthy person. If he wants to travel with a member of the Guards, he does not tell him to carry my suitcase. If he is weak, it may be that he—who, God willing, has a strong and good build and is also a Lur—carries his suitcase too. This is Islamic and revolutionary. Revolution is this. Revolution is not that we say if the commander said, he said it for himself! No, this is anti-revolutionary. When the commander says, it must be executed to the letter. Of course, the assumption is that in the Islamic system, the commander does not say anything contrary to right and piety. If the opposite is proven, the matter must be corrected from elsewhere. "And above every possessor of knowledge is one more knowing."

In the Islamic Republic system, no one should deviate from the path of piety appropriate to their position. The piety that is necessary for my current responsibility—which I must truly seek refuge in God for my many weaknesses and blacknesses—is different from the piety of a brother who is the commander of a Guards battalion. He must observe his own level of piety. If he does not observe, his subordinate can be sure that his command will not continue. And in the same way, it reaches up to this place where I am sitting. If a violation occurs, without anyone wanting to intervene, the abilities that the Almighty God has given will melt like snow under the sun. The stability of responsibility here depends on the existence of those conditions. If there is a disturbance in those conditions, everything will automatically end. So, the assumption is this. In the Islamic command system, the hierarchy must be precise and with the assurance that from the commander's side, nothing contrary to right is done and with preferring his judgment over one's own judgment and giving more probability of error in oneself than in him.

Now an opportunity has arisen to build the Guards. I told you yesterday in that message and I have said before and I say now that a lot of attention must be paid to the ground forces. Perhaps I can say that in the long term, attention to the Basij is higher than all the missions of the Guards. Preparing the nation is a very high and important mission. You must reach the highest and most in these missions. Everyone in this overall process, whatever work they do and is assigned to them, must do it well and correctly and accurately. "May God have mercy on the one who does a work and perfects it." It is narrated, may God have mercy on the one who, if he does a work—whether manual work or intellectual work—does it firmly and perfectly. For example, suppose because a certain worker at Iran Khodro did not consider it necessary to turn a certain screw another half turn—which is a very small task for him—the effect is that after a few kilometers the car suddenly wobbles; because he did not perform "perfectly" there. This poor car owner suffers thousands of troubles because that worker should have just made a movement for one second and did not. Perfection is this.

It is narrated that the Commander of the Faithful (peace be upon him) was walking in the market; when he reached the tailors, he would say: Tailors! Fear God, sew the seams close together, make the stitches small, and choose strong threads. Now what importance does tailoring have? Suppose the seam of this garment opens after a few months; we sew it again. This is an example. Start from here and go to the tailoring of the garment of revolution on the body of this nation. This work requires so much precision and piety and how great and pious the Imam was.

Another thing that the Imam repeatedly emphasized and you need to pay attention to is the issue of politics and politicking and factionalism and these things. This is one of those very important words. Of course, there were many malicious interpretations. I said, it was not possible for me not to see and know these current issues of the country, especially what is related to the Guards. The words they said, the things they wrote, the things they spoke about, the whispers they did, and many other numerous details I have seen and heard. Many people misinterpreted the Imam's words. The Imam did not want to say you should only not be part of a certain party. No, this was a small thing. Now in our society, factionalism and groupism and banditry exist not at the levels of the people—which fortunately at the levels of the people, either it does not exist or it is very weak—but at the levels of officials and distinguished people. The summary of the Imam's words was that you should not be in these bands either.

Not being in a band, what does it mean? A person has a perspective; dislikes one, likes another; has devotion to one, does not have devotion to another; accepts one government, does not accept another government; likes one action, does not like another action; what should they do after all? Does it mean they should tie a handkerchief over their mind so they do not see? No, have your judgment; what is wrong with that? Groups and bands and teams and currents and lines operate based on these perspectives, appoint and dismiss, speak, interfere in elections, interfere in various selections. These should not be in you. You cannot, because of a certain perspective that you are good with someone, unjustly become bad with someone or a faction; unjustly crush someone and collaborate with an active political group. ...

I myself am political and have been in this line for many years. Both during the struggle and even before the struggle and after it, I have been doing political work. I do not prevent anyone from political thought and political thinking and political inclinations; but I prevent the one who is in this assembly. This is much more sensitive and the value of an hour of proper Guardsmanship is far more than hours of useless political chatter that politicians think with this chatter they will turn the world upside down!

When we say politicians, we do not mean political workers—they too are servants and soldiers—but we mean politickers and political players who are everywhere and sit in various sectors—in the seminary and university and market and office and other places—and talk about politics with each other; they raise one, lower another; after hours of backbiting, they become heavy, their hearts darken, and when they get up, they have moved away from God. They think that with these words, they have insured the revolution; while it has not gone beyond their own mouths; as if "it was not a thing mentioned." What value does this have?

They go and sit, write for hours, counter for hours, so that a word is said or broadcast somewhere, so that a faction can benefit from it! They think that now they have raised Islam to the throne! No, if—God forbid—there is no sin and burden and black page in a person's record, at least it is one of those hours that on the Day of Judgment one must regret. "Warn them of the Day of Regret when the matter will be decided." One of those verses that shakes a person is this verse. O Prophet! Warn them of the Day of Regret; when the matter is decided—"when the matter is decided"—and nothing can be done about it.

A person looks at the hours of their world—those hours that have useless occupation in them and are a source of regret—and sees that in those hours, someone else has done a small good deed and now is taking their rank. That night when you were in the operation and I went and had a hearty dinner and then lay down, slept comfortably until morning and thought I had gained something; now that the day of action has come, we see oh no! That comfort turned into burden and trouble; but that sleeplessness and that sorrow and that anxiety of the night of operation and that worry of yours about what to do with the children and where to bring the ammunition from, turned into a higher rank. It is there that a person says: "My Lord, return me. Perhaps I may do good." God answers: "No"; it is over.

At least, those hours when a person sits and says these words, are those hours that when a person looks at them, they say oh no! Because they see them and everything comes alive. This world is alive and has life; these moments also have life and all of them will return on that day and stand before you. To evaluate some people's work, sometimes tables are filled out. A person thinks they have done a lot of work; while when they give the table to the person, they see it is all blank. When they calculate, they see if it is like this on the Day of Judgment, it is a disaster. In any case, your Guardsmanship and being in the service of God and in the service of the people and the revolution, its value is more than these words that someone wants to put their political thought or political weaving to the account of the revolution.

In my opinion, what has been determined for the Guards and has been discussed with the brothers—whether in the General Command Headquarters or in the Islamic Revolutionary Guard Corps—is a very important mission. With this mission, the Guards are truly the backbone of the revolution and the preservation of the country. Pay attention to this mission. Issues related to the various units of the ground forces and issues related to the Basij are of the first degree. Of course, the Air Force of the Guards, with the mission that has been considered for it and God willing will be communicated in the near future, has a very important role; but it is behind the ground forces and follows it. The Navy of the Guards is the same; because alongside the Navy of the Army, they have a complementary mission together which is also specified and determined.

In summary, what I think is that the Guards will have a more effective role in the future of the country. Of course, we hope that this future will be peaceful and no enemy, considering the revolutionary strength of our nation and past experiences, will think of attacking again. One must always think that the enemy may attack us at any moment. Therefore, one must always be awake. With this in mind, we must carry out this construction in this period, which God willing is a period of peace, in a precise manner. That is, the Guards must always be a ready, strong, revolutionary, alert force at the disposal of this great nation and this revolution.

This is a great success and honor for you brothers. Do not prefer any honor or job over this. If it has difficulties, endure its difficulties; it is a very, very honorable job. Today, how do we look at the warriors of early Islam—those who fought in the company of the Noble Messenger and in the company of the Commander of the Faithful (peace be upon them)—and were ready? Of course, the style of Guardsmanship of that day compared to now has many differences; except that the spirit of the action is the same and the same honors exist for you and that is an honor that nothing is equivalent to. We hope that God will grant you success.

O Lord! We swear by Your saints, make the sacred heart of the Guardian of the Age pleased with us; place us in the path and service of that great one. O Lord! Make the pure soul of Your righteous servant and chosen servant—our dear Imam—pleased with us. O Lord! Do not make this life of ours a source of regret for us on the Day of Judgment; grant us the success of repentance and return and remembrance and attention and intercession; grant all of us the awareness of understanding duty and the will to act upon it.

Peace be upon you and God's mercy and blessings