Statements in Meeting with the People of Paveh

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

Thanks be to God, Lord of the worlds, and peace and blessings be upon our master and prophet, Abu al-Qasim Muhammad, and upon his pure family and chosen companions, and those who follow them with goodness until the Day of Judgment.

I am very grateful to the Almighty God that after many long years, I have once again been granted the opportunity to be present in this city and among the warm and kind-hearted crowd of the chosen people of this region. I am very happy to be among the large, enthusiastic, and sincere gathering of you dear people of Paveh, as well as the dear people who have come from Javanrud, Ravansar, and Thalas Babajan. Certainly, this warm, sincere, and kind meeting will be an unforgettable memory for me, just as my previous memories of Paveh are also unforgettable.

For you dear youth of Paveh, it is worth mentioning this memory: the first time I encountered a group of the people of Paveh was in the early months following the victory of the Revolution at the Revolutionary Council. We were members of the Revolutionary Council. I saw several warm, engaging, and handsome young men, dressed in Kurdish attire, come to the Revolutionary Council, urgently requesting a meeting with us. I met with this enthusiastic group of young people. Their message was that in the Paveh and Uramanat region, the counter-revolution was planning a military attack against the revolutionary people and was imposing strict measures, and they asked for our help so that they could resist and stand firm against the counter-revolution. This was related to the first few months of the Revolution. Perhaps no one could have imagined that from the Kurdish region, there were young, faithful, committed to Islam, brave, and truly self-sacrificing individuals ready to take on the burden of defending the city and this Uramanat county themselves. Their only expectation was that the responsible authorities—who at that time were very limited, facing many problems and restrictions—would assist them by providing them with some weapons.

After this, this region gained prominence and distinction in defending against the counter-revolution. Before the onset of the imposed war, the youth of this region formed a military unit of the Islamic Revolutionary Guard Corps in the Uramanat and Paveh region; the Guards also assisted and began to defend this area. These towering mountains, this rugged land, humbled in the face of the manly determination and bravery of the youth of this region. Before the responsible authorities could intervene, the people themselves resisted against the counter-revolution.

Before this military phase of the war, there was also a political struggle in this region. In April 1979, a month and a half after the victory of the Revolution, when the referendum for the Islamic Republic was held, the counter-revolution boycotted the referendum both in this region and in other areas; however, the people of Paveh were among those who, despite the counter-revolution, participated most enthusiastically in the referendum of April 1979. Then came the time for military resistance.

During the war, in 1981, I came to Paveh. The atmosphere was difficult. One could see that the enemy was trying to impose an atmosphere of insecurity on this region. It was early or mid-April, and there was snow on the ground; we went to the heights. I saw that our companions insisted that this place was unsafe and that we should return. This means that on that day, the heights overlooking the city were not secure. In such conditions, the people of Paveh and the chosen ones of Paveh and the faithful youth of Paveh stood firm, resisted, and were able to maintain this prominent position for themselves. The region was like this. Now I mention Paveh, which had centrality and was the basis of the work; otherwise, the county at that time, which included Ravansar, Javanrud, Thalas Babajan, and other small areas, all participated in this great movement; of course, Paveh was the pivot, the center.

Religiousness is one of the characteristics of these people, and it still exists today. There are two characteristics in the Paveh region that compel admiration: one characteristic is religiousness; adherence to religious knowledge and the principles of religion and Sharia. The second characteristic is enlightenment. The youth of this region—according to what I know and the accurate reports I have reviewed—are enlightened youth. A significant part of these merits goes back to this learned and martyred man, this esteemed Mamosta Qadiri; a cleric who is both learned and enlightened. Such clerics are needed in this era and at all critical junctures to work with the people's groups; to be aware, insightful, to recognize and understand the issues, and then to be in the midst of the field. A cleric who sits aside and tells the people to go and act will not lead to anything. The successful cleric is the one who gets up and says, 'Let’s go'; not the one who says, 'You go.' A cleric must be in the field, in front of the people and the agents of action. Fortunately, we have observed numerous examples of this in the clergy of the Kurdish region. Those who are enemies of these people are against them because of their piety, against them because of their revolutionary spirit, against them because of their love for their dear homeland, for dear Iran; those satanic enemies are most opposed to such clerics; to those clerics who are in the field, ready for struggle, ready for sacrifice, like guiding lights, they are enemies. Today, when I look at the city of Paveh and the Uramanat region, I see a high level of literacy, a high level of knowledge, and the youth are educated, aware, and pious; this is a great advantage that this region has; we thank God for it.

Of course, the problems mentioned are real issues; we are aware of them. One of my concerns and worries is the issue of unemployment in this province; I raised this in a public speech in Kermanshah and also discussed it with the officials. Now, God willing, at the end of the trip, officials from Tehran will come; we will raise it there as well so that, God willing, effective decisions can be made and at least part of this concern can be alleviated. The grounds for employment in this province are abundant; there are also many opportunities in this county; and if, God willing, a plan is devised, a significant portion of these young, ready-to-work, and educated forces can be employed.

What is important is the preservation of the collective identity of a nation or a human community, under any name. The Iranian-Islamic identity of our people and our nation, thanks to the Islamic Revolution, thanks to the presence of the people in the scene and their involvement and participation in the fundamental issues of the system, is a well-established reality. Today, the world recognizes the Iranian nation as a Muslim nation accompanied by awareness, insight, pioneering, and progress in various fields; this is no small matter. Especially today, as Islamic movements have begun in the Islamic world, the Iranian nation can play a role.

Of course, we do not claim anything regarding these nations; we do not say we should lead you, you should learn from us; absolutely not, we do not make such claims; every nation will find its own way with its own talents, its own personalities, and its own capabilities; but there is no doubt that those in these awakened and liberated countries, like Egypt and Tunisia and some other places, and even in countries where oppressive and tyrannical regimes are still in power, but the people have awakened, in all these countries, there is a gaze and attention towards the Iranian nation; because this nation has proven its high capability and capacity in difficult fields for thirty years. They look at us. We can be a standard and a sign of credibility for all those who look to the Iranian nation.

When we combine our adherence to Islam and Islamic ideals with rationality, with scientific progress, with presence in various fields of knowledge and social and political issues, this becomes a model. Nations then look and benefit from the experience of this nation; this is what will be beneficial for the Iranian nation, for the nations of the region, and, God willing, for the formation of a great Islamic community, a united Islamic community, in the future.

Of course, this method has enemies. This thought that we think and express is precisely the thought that has reached our enemies as well. The enemies of the Islamic system, the enemies of Islam, the enemies of the nations of this region who seek plunder, aggression, intervention, and exploitation, they have also thought that if the Iranian nation, with its advancements, with its scientific progress, with its technological progress, with its strong diplomatic presence, can appear as a standard, other nations will follow it; therefore, they do not want this to happen; thus, they seek to sow discord.

One of the tools always used by the enemies of Muslim nations for division has been the issue of sectarian differences, Shia and Sunni, and such matters. They create disputes, instigate differences, pit brothers against each other, magnify differences, highlight them, weaken and diminish points of commonality and unity, and blow small issues out of proportion; this is a constant endeavor that has been ongoing and is still being carried out.

The Islamic Republic has stood against this conspiracy from the very first day; the reason is that we do not consider anyone's opinion; this is our belief. Before the Islamic system was established, our brothers, the leaders of the movement, the leaders of the revolutionary struggle at that time—when there was still no news of an Islamic government or the Islamic Republic—were striving for the unity of Shia and Sunni. I myself was in exile in Sistan and Baluchestan. From that time until now, I have been close and friendly with the Sunni Hanafi scholars of the cities of Sistan and Baluchestan—Iranshahr, Chabahar, Saravan, and Zahedan—those who, thanks be to God, are still alive. I was in exile there, and the authorities did not want to allow any effort from us; however, we said let’s do something to show a sign of the unity of Shia and Sunni in this city; that is how the issue of the Week of Unity—celebrating the birth of the Prophet (peace be upon him) on the 12th of Rabi al-Awwal according to the Sunni narrative, and on the 17th of Rabi al-Awwal according to the Shia narrative—came to our minds, and we implemented it in Iranshahr; that is, we celebrated from the 12th to the 17th. This has been a profound thought, not just from today or yesterday.

Muslim brothers should look and see on what basis their unity is founded. Is it merely a verbal statement, or is there a reality? Well, we see that our teachings are one, our monotheism is one, our belief in the Day of Judgment is one, our prophethood is one, our prayers and fasting are one, our pilgrimage is one, our enemies are one, our goals, ideals, and interests are interconnected and intertwined—Muslim nations; whether Shia or Sunni—how can we be separated? The enemy wants to forcibly commit this crime. Therefore, from the very first day, the Islamic Republic has been alongside its Palestinian brothers; this is while in Palestine—according to what I have in mind—there is either no Shia at all, or if there are, they are very few. The Palestinian brothers consider this place as their own home; and it has been this way until now; they come and go. No other Islamic country of various Sunni sects has ever been as generous and kind to the Palestinians as this. The enemy sees this; therefore, it does not want this to happen; it does not want the Islamic community to become united.

Fortunately, in Islamic Iran, we have been able to neutralize this conspiracy. Shia and Sunni in our country have worked together. One effective side of this glory and greatness is you Sunni Kurdish people in this region. You have demonstrated this unity, this oneness, and this sincerity and kindness, and you have struck a blow to the enemy; this is a very significant achievement.

I insist that throughout the country, whether in areas where Shia and Sunni live together, or in areas that are only Shia, or in areas that are only Sunni, everyone should act in such a way that the enemy understands that in this country, it cannot create discord among Islamic sects under the pretext of sectarian differences; otherwise, if the enemy succeeds, know that it will not stop there; if God forbid, it manages to create a separation between Shia and Sunni, then it will go after the Sunnis; if they are also united, it will create differences among them. Some are Shafi'i, some are Hanafi, some are Maliki, some follow a certain fundamentalist school, and some follow another school; the enemy will not let go.

The path to success is that one does not retreat a single step in front of the enemy; otherwise, a single step back in front of the enemy encourages the enemy to seize and take advantage. The Islamic Republic has the honor that throughout these thirty-two years, it has not retreated a single step in front of the enemy. Despite the immense pressure; military pressure, security pressure, sanctions pressure, political pressure, and propaganda pressure, we did not retreat. And I tell you; my dear ones! Brothers! Sisters! Aware and enlightened youth of this region! Know that the Iranian nation and the officials of the country will not retreat a single step in the face of the enemy's tribute-seeking and pressure.

God's mercy be upon the brave predecessors of this region. God's mercy be upon Martyr Chamran, upon Martyr Keshvari, and Martyr Shiroudi who traveled to and from this region with their helicopters; martyrs like Martyr Nasser Kazemi and other martyrs who were in this region, and many martyrs from the youth of this region who sacrificed their lives. Before the speech, several dear brothers came and introduced themselves: son of a martyr, son of a martyr, son of a martyr. The noble children of martyrs have now grown up. God's mercy be upon them and upon the mothers who raised them and nurtured them, and God's mercy be upon their teachers and mentors.

I emphasize; this same awareness of religious and cultural matters that fortunately exists prominently in Paveh must, God willing, be expanded and continued; religious awareness, historical awareness, Islamic awareness, insight into the realities of society. The Iranian nation has been patient; you have been patient, you have resisted, you have transferred resistance from one generation to another; and these have today made an impact, the Islamic community has awakened. The arrogant powers should not think that they can eliminate and extinguish the chain of these Islamic awakenings in the region; absolutely not. Without a doubt, this awakening movement will continue, and a better future awaits these people.

Once again, I thank you; the esteemed attendees, the officials of this region, and also the other regions of Kermanshah. A few days ago, we went to Gilan-e Gharb; I praised the people of Gilan-e Gharb, the people of Islamabad, and the people of Qasr-e Shirin; I must also commend the people of Sarpol-e Zahab who have made many sacrifices. I myself have repeatedly visited the Abu Zar base. The assistance that the people provided, the steadfastness that the people of that region and all over Kermanshah province showed, is very valuable and significant; and, God willing, its effects, just as it has impacted the nurturing of a new generation in this region, will also impact the further advancements of the region.

We hope, God willing, that the esteemed officials will succeed in addressing the concerns related to these regions, especially the Paveh and Uramanat region, and that we can envision a better future for you dear people, especially the dear youth of this region, and have hope and expectation for that future. I entrust all of you to God and ask God for your success.

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