Statements in Meeting with Members of the IRIB Policy Council

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

I thank you for accepting responsibility and participating in the important task of policymaking. Policymaking means ensuring the desired direction for the programs of the IRIB. If policymaking is not done correctly, disorganization and possibly conflict, contradiction, and deviation will dominate the programs of the IRIB. Of course, in the past, even before the establishment of this office, this work was being done in the IRIB; we also wanted to give it an organized form and especially to be a means for us to fulfill our responsibility in this regard; thus, this office was established, and this responsibility was given to Mr. Doagoo and you.

If policymaking — the work you do — is done firmly and accurately, the IRIB will certainly become a means of elevating thought and knowledge and the growth of society. There is no need for us to mention the numerous efforts of the IRIB brothers here; because I have repeatedly stated it. Indeed, a lot of effort is being made, and the IRIB has a good direction; but it is not enough.

The discussion is that the IRIB must truly become that means of elevation and serve the thought of the revolution and Islam and the penetration of this thought — with all its attachments — into the minds, thoughts, spirits, and actions of our society's people and also other people who are within the scope of the IRIB's broadcasts. This must happen. Every program of the IRIB should be used for this purpose. Of course, it is a difficult task.

The content must be educational; not in the simple sense of education, where someone just gives a lesson there; but educational in its deep sense, meaning it should enhance and nurture the spirit and mind of its audience and guide their efforts and life. And of course, this will not happen unless the forms and shapes also find the necessary quality commensurate with the importance and greatness of this responsibility. We must reach this point. The IRIB, anything less than this, is insufficient.

Thus, it can be inferred and concluded that every day the IRIB must be better than the day before. Truly, this narration "He whose two days are equal is at a loss" applies to the IRIB. That is, if today the IRIB is like yesterday, it is clear that we are not moving towards perfection and, in other words, we have fallen away from responsibility. Currently, the IRIB is not at the highest level of desirability; no one claims this; neither the IRIB officials themselves nor others. We do not claim to other countries' people, who may ask us how our radio and television are, that it is perfect; there is no doubt that it is not perfect. So, it must become perfect.

Can one be satisfied with a certain level in human life? Let alone such revolutionary and influential things. Therefore, every day must be better than the previous day, and policymaking should be based on this. From this point, we conclude that policymaking itself is a dynamic and constantly evolving matter. It is not that the policy set today will suffice forever. This is the purpose of policymaking.

I have also stated the goal. The goal is to bring the IRIB to that peak and perfection where all its programs, with the best qualities, are aimed at penetrating and instilling the pure Islamic thought and all its attachments — from ethics and actions — into the lives of its audience. Every program must have this characteristic. This is our goal. From morning till night when we turn on the radio and television, each program, even the program logos, the background music of films and various programs, even the faces of the presenters and the tone of the speakers whose voices are heard, must have these characteristics. See, how important this work is.

I listen to many radio programs; that is, I often hear part of each program. Sometimes a program is very good; but in this good program, which, for example, lasts half an hour, suddenly you see a flaw appears! The program's presenter is good, its producer is good, its writer is good, its artistic level is good, its topics are interesting, and thus one constantly praises; but suddenly a flaw appears in it! Like a driver who takes you somewhere, navigates the turns and passages very well, smoothly, and quickly; but at one point hits you against a tree! You cannot say there is no problem, he came all this way correctly; but at that one point, he ruined the work. Sometimes it is really like this.

In the policymaking phase, your effort should be this. We have an implementation and planning phase that relates to the IRIB's internal officials and does not concern the present gathering. In the policymaking phase, you must ensure that your policies cover all these IRIB programs and give them the correct direction. This is part of our discussion.

Another point I want to mention is two or three prominent points in the IRIB collection. They also, when they wanted to report, inevitably emphasized those two or three points. It is clear that these points are also of interest to the IRIB's officials and directors. The truth is the same, and it should be of interest.

One is the issue of music in the IRIB. Another is the issue of the portrayal of women in the IRIB. The next is the issue of stories, series, artistic, historical reports, tales, films, and such things in the IRIB. These are important points. All of these must be addressed, and you must make policies for them. Of course, this part that I want to say is not only related to policymaking. You brothers who are executors — many of you are involved in execution — must pay attention to these points.

Music before the revolution had three major flaws in terms of value. We are not technically involved; we can only say that from a value perspective, there were three flaws in it. One was that in some music, in choosing the theme and form, there was a strong tendency and inclination towards vulgarity. The music forms and the language of poetry were both Iranian; but these songs, both in terms of content and technically, were vulgar; so much so that when a musician saw the song being broken and ruined in this way and these means being misused and imitated in inappropriate forms, they were upset. So, there was a tendency towards vulgarity; like many of the songs that were common at that time. The tunes were Iranian, the means were Iranian; but the form and content were vulgar. Now that I am saying these things, perhaps suddenly, as an example, a few verses of these poems and songs form in your minds.

The second flaw was a strong inclination towards Western music. The third flaw was that healthy, traditional, and technically classical Iranian music was put in the service of bad and corrupting content.

Therefore, pre-revolution music had these three flaws; the worst of which is the first, and the least harmful is the second. That is, the inclination towards Western music is a bad thing; but not as bad as using Iranian music in bad ways. There may be Western music in which there is no vulgarity, corruption, debauchery, and human baseness; something very high and mystical and of a high level; although in our society, the language of music is not very common, and we are mostly people who have been away from these matters and do not understand the language of music; of course, you may be experts and can understand. Therefore, if such a thing is found, even if it is Western, there is no objection. This is better than so-called traditional music.

Sometimes, to justify a piece of music, they say it is traditional music! Traditional music means a certain Iranian vocal system that an Iranian singer sings with a certain Iranian instrument. That is not the whole story. We must see what it presents and what it pours into the mind, heart, and soul of its listener.

So, in the IRIB, be aware to avoid these three flaws. Of course, all three are flaws; but in order, the first flaw is the worst; the third flaw is in the second degree; and the second flaw is in the third degree. Be aware that in the matter of music, these three are fundamental value flaws.

In traditional music, a poem by Hafez or Saadi is sung, but this is not enough; a good poem must be sung; something that when the listener hears it, this art is in the service of revolutionary and Islamic values. This is not specific to the revolution. Every society and every human and every human collection wants art to be in the service of its accepted values. It is not a crime that the Islamists want art to be in the service of Islamic values. All schools and all societies in the world are like this. They have values in their minds that differ from other values. They put painting art, various designs, poetry, music, and everything in the service of these values. It is not an excessive expectation for the Islamic society to have such an expectation.

Regarding the issue of women, there were also two fundamental flaws in the past IRIB programs: one was that the value of hijab was lost. More importantly, roles that demeaned women were given to them. In the first flaw, a value was questioned and trampled upon, which was the value of hijab; but in the second flaw, sometimes all human values that are considered for women were questioned. If a romantic story was told, it was a story where the woman ultimately had the same Zionist-favored and global arrogance-favored role and was often and usually not presented as a good mother, a good wife, and an efficient human being.

These two flaws must be removed. We must show women both with hijab and full of the values that Islam and the revolution have considered for her; that is, the chastity and modesty of women. The most important issue is that jewel of women's chastity, being the main member and fundamental pillar of the family, being the main member and fundamental pillar of social activities, the impact of women on the growth of society and the growth of men, the impact of women on our past realities — such as the revolution and the war, etc.

In films, series, music poetry, in family programs, in the "Good Morning" program, and in other programs, these must be presented; both in execution and in program preparation. Policymaking should be focused on these things. Of course, this talk is not specific to policymaking; executors must also pay attention. These things must be done on radio and television; but they are not! This is my and your responsibility. Every day that passes, we must get one step closer to these.

I will also mention another thing that seems important. Do not let the spirit of jihad that prevailed in the IRIB during the imposed war disappear. That spirit is a very positive thing. Of course, I am not saying to play war marches. We do not have a war to play war marches or give war reports; but the eight-year war was not just those eight years; the eight-year war is a history.

Look at French literature; certainly, part of this literature is devoted to the heroics of the war period. There was a four-year war, during which the French were under pressure for two or three years and were defeated; but they showed various heroics, both on the battlefield and in popular struggles inside Paris, as well as in human relations and the like. See how much these are repeated in French novels. Although I am not familiar with their poetry; but I have read some French novels that have been translated into Persian. In the best novels and in the highest works, the sign of those days remains. See how many books have been written about the Russian revolution and how much pride they have left for others. These are not things that end; these must remain.

In past years, a series titled "Narration of Victory" was published by Jihad, which was truly a very good thing. For example, keep these. The "Narration of Victory" does not end. "Narration of Victory" was the narration of victory and the biography of the warriors. For an eight-year event, at least eight years of narration exist. Meanwhile, they allocated one night a week, one hour. These types of works should be continued and brought into the policies. Tell the IRIB, as a duty and as part of the policy, that they must preserve these. Mr. Hashemi and others who are here hear these words. You must maintain its atmosphere.

Another point in this report was that after the revolution, good anthems and very good songs were composed in the direction of revolutionary values; but in recent years, the growth of such songs has decreased. This is also a pity. Good songs must be composed, good poems and new things must be performed, and all of them must be aimed at revolutionary values. These must be constantly reflected in the IRIB. It should not be that if something good is reflected, it must necessarily be a romantic poem sung and performed by a famous singer; and if something is revolutionary, it must necessarily have a flaw or defect or reason. No, for composing and arranging revolutionary songs, Islamic songs, and presenting Islamic values, the best musicians and the best singers should be used. In these ghazals, there are many good things of this kind.

I heard the poem "Today the Amir in the Tavern is You" two or three years ago, and perhaps I have heard it sometimes later; but it is played very little. Apparently, this poem is by the late Haj Mirza Habib Khorasani. There are many such poems, such good real mystical themes. Or that poem by the late Allameh Tabatabai — "I say and have said many times" — which one of the singers has sung and sung very well, is the same. Such poems that have real mystical themes should be sung; otherwise, any drunken dervish poem that is not mystical! Some think that anything that mentions wine and beloved and the like is mystical! These are not mystical.

No, there are very low drunken dervish poems that are not mystical at all. Suppose a very strong hero goes and empties a cesspool! Can it not happen? A poet at the height of poetic taste may say the best and most beautiful poems in the world about a very low human thing — like a sexual act. So, such a thing happens.

It is not that every good poem artistically is also a high thing in terms of content. No, its content may be the lowest content; as there are many in Saadi's poems. I even mentioned that it is also in Hafez's poems. In my opinion, not all of Hafez's poems are mystical poems. Among them, there are also material human poems related to periods of his life; perhaps from his youth.

The point is, it is not that we allow every such poem into our propaganda center — which is the IRIB — and broadcast it. Please observe these revolutionary songs and Islamic songs and values. The IRIB should also be recommended to act in this way, God willing. Thanks be to God, both the beard and the scissors are in your hands; that is, you are both policymakers and executors. Mr. Mohammad Hashemi and some of you gentlemen also execute it yourselves. Finally, set such a policy and, God willing, execute it in such a way that the IRIB progresses day by day and hour by hour.

Of course, this phase was a phase of reminder; the phase of praise and thanks is also a separate phase that if I want to open my mouth to thank the brothers who are currently working in the IRIB, I must really speak several times more than I have spoken now; because I see that the brothers are working very hard. Writing a flawless, attractive page of content is really hard work. Now multiply this one page by a thousand pages. I do not think that the radio needs less than a thousand pages in one day. Perhaps they really have to write hundreds and thousands of hours of content. Then it must be both useful and directed and have no flaws — a flaw that remains hidden from sharp-eyed people and often does not remain — and be artistically high. It is really hard work, and now the brothers are doing these things.

This morning, a few of your employee brothers from one section came to us for a short visit for a few minutes. Some of the voices I hear on the radio were among them, and I recognized them. Really, what ordinary oppressed faces do such great works. When one hears their voices, one sees that sometimes really very outstanding and interesting works are done. Humble and unpretentious people do all these important works. These are preserved in their place. I said that if we want to enter that discussion, we must speak very long and detailed; but the flaw is that it is not complete, and there is still a long way to perfection that must be traversed; and these talks are aimed at reaching that perfection.

God willing, you will be successful and supported, and the next time we meet you, God willing, an important phase of these works will have been completed.

Peace be upon you and God's mercy and blessings