Speech [Rida Khan's mission to wipe out the religion; Islamic tenets being political in nature; stating the effects and blessings of war; the order to break the blockade of Abadan]

I thank you gentlemen for coming in this cold weather to this humble place. I pray to the Blessed and Exalted Lord for the prosperity and happiness of all. I would like to mention a certain point. We should learn a few things from these experts of the big powers. It has been a long time, perhaps more than three hundred years that they have gained access to these countries. They have studied everything about these countries, especially those of great importance to them such as Iran. They have studied whatever assets we have, whether the underground resources or others, and the things which have a bearing upon the development of a country, such as culture, economics and the like. And their studies are more extensive than ours. They used to come to Iran and move about in caravans in those days, when the present means of transportation did not exist. They used to ride on camels and travel around Iran. They used to study all the plateaus and plains of Iran. They used to take photographs of the places that probably contained (natural) resources. And they would discover them. They are more aware than us of all our underground resources. They have also made extensive studies of our cultural and political matters. They have made many studies of the mentalities of the nomadic tribes living around Iran and elsewhere, and have gained much knowledge about them. We have not studied them to that extent. Many are the studies that they have carried out regarding our towns and villages, our culture, beliefs and tendencies. We have to see what it is that they, after having made these deep studies, want for themselves; what they want, and had wanted, to exploit and what things they thought would be to their benefit, and advantageous for them to exploit. And also the things and groups they thought were not of any use to them; what groups (of people) they considered as being against their domination. Of the East, in particular Iran which has a certain specialty of its own. And also what group or groups they considered as not being against or even favorably inclined to such domination.

When we study the events that took place in Iran from the time that Rida Khan staged his coup d'etat, which I remember clearly, and came to Iran- the British had first brought him here and planted him in power- until the time that Muhammad Rida came in his place and then left, we can see what groups they had opposed and with whom they had compromised and come to terms. We cannot say which one of these two was more evil. We, however, were affected by the second one's evilness to a greater extent. Muhammad Rida was thrust upon us by the Allies. He, himself, has mentioned this fact in his book. But perhaps it is not there in it anymore. If anybody possesses the first edition of this book, he can see that Muhammad Rida had written that the British saw that it was in their interests to have him in power and rule the country. When Rida Khan first appeared, we had no doubt that he was an illiterate person. But they had realized that he was powerful and bold, and that he was equal to the task. They brought him here and broadcast on Radio Delhi- you may not remember but those who are aged may do so- which belonged to them at the time that they had brought Rida Khan to power but removed him after he opposed them and started, for example, to fraternize with the Germans.

By the studies made, they understood that he was a ruffian who was rather lacking in political acumen. They thought they could well use him as a tool. They brought him and carried out a coup, arresting many people of all classes at that time. It appeared at the beginning of his rule that he was following to the letter a plan that they were dictating to him. He started behaving hypocritically at first. He used to attend commemorative mourning services. In fact, he would hold such meetings himself. At first he started pretending (to be religious). According to what was being said at that time, he used to go barefooted to every" takiyeh" (a place where passion plays representing the tragedy of Karbala are held) in Tehran. He would go everywhere and behave very warmly with the people. He continued in this way until he acquired full power and firmly established himself. We have to see that when he had become powerful, to what groups, people and plans was his opposition more.

Many people no doubt remember that he had started opposing the clergy in the name of instituting reforms, etc. As we saw, they (Rida Khan's regime) had set up an examining board in the Faydiyyahh Theological School and, perhaps, elsewhere, the clerics who were affiliated to them used to appear before the board for an examination. They made propaganda to the effect that they wanted to separate the righteous ones; those who had the right knowledge from those who did not; the ones who did not deserve to put on these robes. The examinees were under such an impression. Even some of the respected gentlemen of Qum had believed this. May God bless the late Mr. Fayd «1». He told me that it was not a bad thing that, in the faydiyyah theology school, they had starting differentiating between the" good" and" bad" ones. I told him that they were doing this so as to eliminate the good ones; not the bad. And that was just what happened. They came for this purpose initially, and we experienced great distress because of this examination and this arrangement. They next brought another excuse in that the people should have the same type of dress. They removed the turbans from the heads and did such damaging things that tarnishad the face of history. These are of course, lengthy issues that those who know history are, perhaps, aware of. The persons who are well informed should write about them.

Later, in those same days, they made every effort to prohibit the holding of commemorative mourning services, such that, in the cities, there was, perhaps, not a single public service held like the conventional ones. I remember that in Qum, one of the gentlemen used to have a mourning service consisting of a few persons before dawn. And they would disperse before the sun rose. I suspect that they prevented even those meetings from being held. These two wings of the clergy, the clerics and the preachers; these two ways, these two directions that were the objects of their attentions, were attacked by them and had their turbans removed from their heads. One of those in Qum who were committing these atrocities said one day that there must be only six clergymen in the whole of Iran. But he was only lying. They would not have allowed even a single clergyman to exist had it been possible for them to do such a thing. We understand from their attacks on these two wings (of the clergy) and on the mourning congregations that they are more concerned about these two that oppose the superpowers and are obstacles to their aims. Therefore, they (these two wings) have been subjected to greater persecution.

After that, when they put into effect the removal of the hejab in that disgraceful and scandalous manner, it was because they wanted to crush those who had love for Islam, religion and religious precepts. God knows what atrocities they committed in the process of removing the hejab. They even used to recommend to the senior `ulama' to have parties, with their wives, in attendance. They told the `ulama' to bring their wives to parties as it had been so ordered. It is narrated that one of them (Rida Khan's officials) had gone to see the late Mr. Kashani and told him that it had been ordered that he participate in a mixed party. Mr Kashani responded that the one who had so ordered should go to hell. That man (the messenger) said that so-and- so at the top (of affairs) had ordered it whereupon Mr Kashani replied that he, too, was referring to that top authority. Yes, these people wanted to carry out their agenda by means of intimidation and by creating commotion. They, therefore, did not raise any objection to his refusal. The weak ones; those who were weak-minded would go to such parties; not the resolute ones. We ought to learn from these issues. In order to attain their objectives, they carried out various kinds of propaganda- they did not use force- on an extensive scale, and made use of their studies to surmount the obstacles encountered by them. This varied propaganda was done in every way; speeches, writings, newspapers and all other means were employed. And they were initially successful, in which connection I have repeatedly said that the late Aqa Shaykh `Abbas Tehrani «2»- may God bless his soul- had related that when he was in Arak, he once wanted to proceed to Qum or Tehran. He tried to hire a car, but the driver told him that he and the other drivers had vowed and had agreed among themselves not to transport two categories of people: the prostitutes and the clergymen. As a result of their propaganda, the poets, too, versified against the clerics. Perhaps these lines are familiar to some of you:" Until the cleric and the Qajar exist in this country, where can the country carry its shame!" That evil and ungodly person «3» had thus versified in his poem.

The poets read poems; they gathered together; they had parties; they crushed these clergymen and these pious people in every way they could. Their real aim was to wipe out Islam. They had realized that as long as Islam held sway in the country, they would not be able to dominate it in the way they wanted. They had to eradicate Islam, its manifestations and precepts so as to succeed in their objectives. So, they studied the things that were able to serve Islam more, and preserve its power better. And they crushed those very things to a greater extent. They wanted to efface more those tenets of Islam with which the people were more familiar, for instance, and for which they had a greater predilection.

We should not presume that the issues and problems of Iran are over. Neither have its cultural problems ended, nor all the other ones. You should not be afraid of the attack of Iraq's tyrannical government against us and the improper things that it is, for instance, doing. Do not ever fear such things. They cannot do anything. You ought to be apprehensive that they may have more designs now than those they had prior to the revolution, in the days of Rida Khan and Muhammad Rida. Previously, they had mentally and scientifically come to the conclusion that if Islam and its manifestations became prevalent, it would not be to their advantage. But now that they have been actually dealt a blow and have seen the power of Islam in a nation of 30- odd million and what it has done to them, and also the fact that there are one billion Muslims in the world, they wonder what they will do if the world's one billion Muslims become like those in Iran.

Today, the plan is more precise than it was then. The plans they want to execute today are more than before. Therefore, we must be more on our guard and more vigilant. You see that now that a few clerics are serving the revolution sincerely, there is an outcry in every quarter that it is a government of the clergy! So these murmurs are gradually developing into those same designs of the past. At that time too, it did not happen all of a sudden. In the beginning, little by little they started criticizing a few" `alims" and a few preachers of the country. They criticized and criticized. Then it was the turn of the newspapers. Speeches were made and gatherings organized. Then, they did their job. Now too the same plan is at work.

In those days, a phrase was much in the air. They used to say" A Mourning Nation". They wanted to deprive us of these congregational meetings (for Imam Husayn). Therefore, they had banned all such meetings. They did this through a man who himself used to attend these very same meetings and make such a show. Was the issue the congregational meeting itself or something else which they had perceived in it and wanted to eradicate? Was the" `ammamah" (the clergyman's turban); the cap, the issue, or did they discern something else in it and, based on that understanding, used to oppose the turban? They had realized that the turban (that is, the clergy) had something to it that did not let them act, and that these mourning gatherings were able to prevent them from accomplishing their job.

When in the month of Muharram the people throughout the country say the same thing, you should not think that this weeping and these mourning congregations are because of our grieving for the Doyen of Martyrs. The Doyen of Martyrs, does not need our tears and nor do they, in themselves, accomplish anything. But these congregations bring the people together like this and provide them with a common direction. Thirty or thirty-five million people during these two months, particularly the ten days of `Ashoura, tread the same path. The preachers and the `ulama' can bring people throughout the country together and mobilize them for a single purpose. The political aspect of these congregational meetings is more important than all other aspects. It is not for nothing that some of our Imams have said that speeches be made from the pulpits to commemorate their suffering. It is not for nothing that our Imams have stated that whoever cries (for them), makes others cry or assumes a mournful appearance will be given such-and-such a reward by God as weeping has its own reward. The issue is not one of crying and making others cry. The issue is a political one by which our Imams, with that divine outlook they possessed, wanted to mobilize and bring the nations together by various means. They wanted to bring about cohesion among the people so as to render them invulnerable.

Islamic issues are political ones. The political aspect overshadows its other ones. Some of the congregations which Islam has made compulsory and obligatory for us and some that it favors or highly esteems are political issues. The matter of Mecca (the Hajj) is a political one.

The congregation in Mecca in those various forums and with that uniformity of the people of different lands on whom it is binding to come there and perform the rituals, is political in nature. God does not need my worship or yours. The Blessed and Exalted Lord wants the people to assemble. He has made it incumbent on the Muslims to gather there and discuss the problems concerning Islam and find a solution to them.

It is regrettable that owing to their unawareness, the people gather in Mecca but do not air their problems adequately. But the situation has improved to a certain extent now. Muslims from every part of the world collect in such vast numbers that no power on earth can rival. However, much the governments try, they can only get a certain number of people of their own countries or of other ones to congregate in a single place. God the Blessed and Exalted has made it incumbent on the people, the ones that count, to assemble in Mecca, to collect there, altogether.

The political aspect of this congregation is that, firstly, the Hajj pilgrims ought to become aware of one another's situation, establish rapport among them, be like brothers unto one another, behave in a brotherly manner with one another and discuss the problems of their lands, their countries, and find solutions to them. If we had been performing the Haj in accordance with what the spirit of it demands, these numerous difficulties that have arisen for the Muslims would not have appeared.

If the Islamic governments had really come to their senses and given their attention to this vast forum (of the Hajj) that the Blessed and Exalted Lord has made incumbent on us- a number of us- and has recommended that all of us go there, if the governments had provided the means, if the peoples of the nations proceed to that place had met one another with open arms and discussed their problems and the difficulties that the big powers have created and are creating for them, if they had talked and returned to their countries and publicized these issues, if the governments had been ones that paid attention to these problems and had not been under the yoke of the big powers and had realized that the satisfaction of ruling over a society that is aware is greater than ruling over one that is not aware of anything, and that ridding themselves of the yoke of the superpowers, even if it entailed every kind of misfortune for our peoples, is better than living in big palaces and mansions or moving about in fancy cars and being slaves, if they had realized this and had stopped doing these things while developing harmony with the people, if they had provided the means and had performed the Hajj- blessed by that vast gathering- properly and not in the present. And, if they had come themselves and sat down and solved their problems, Islam, then, would have become such a power that no other power could face. This is one way; the custom regarding which the people of all countries are invited once a year to observe." And pilgrimage to the House is a duty unto Allah for mankind, for him who can find a way thither." «4» Everybody who is able to go, must do so.

The other way concerns the `Id prayers, held twice a year, and the congregations therein. This is a matter wherein the people used to gather, and do gather. These are political in nature as well. The weekly Friday prayer congregations should become larger, and the current problems discussed everywhere. Thank God that this has been done over these years. It is hoped that the congregations increase. The gentlemen, too, should give publicity to these (congregations) so that they become better. There are also the daily congregational prayers for which the people must collect in the mosques; not only those same people, the old and the weak, no. The youths ought to fill the mosques.

It we realize what advantages these gatherings, about which Islam has instructed us and provided for us, have and what political problems and (other) difficulties they solve, we will not be so listless for our mosques to become the centers for the old men and women. When the people of the community, especially the ones that count, and everybody go to the mosques and collect there, and the preachers speak about current matters and the problems and difficulties they have, the problems will be solved. The months of Muharram and Ramadan; Muharram, Safar and Ramadan, have so many blessings that a person is not able to compute them. The `Ashoura (10 th Muharram) gatherings and the observance of mourning for the martyr, the greatest martyr of the world, have many blessings. Even at that time when the political issues were not being raised, these events had so many blessings for the nations that they cannot be computed.

Presently we are more in need of these mourning ceremonies. Let them not whisper to you to discontinue these meetings and mourning congregationgs and not spend money on them, but spend if for the war- stricken people instead. No, this is not the issue. We must bear the expenses for the war victims. Our nation must appreciate those who have suffered such losses in the war and the youths who are making such sacrifices. We must show hospitality to those who have left their houses? This is a human obligation besides being a divine one. It does not mean that we must stop doing our other work, and just stick to this task. We must do everything.

Today, our need for these mourning meetings and passion plays is greater than in the past. These gatherings and these (processional) batches across the country have assumed a political hue and rightly so. If in these ten days of Muharram concerning which God has provided us with the means and the Infallible Imams have made strong recommendations about such matters and the Blessed and Exalted Lord has earmarked such rewards- we 35- odd million people in this month of Muharram, in these ten days (of Muharram), hold meetings, and the preachers, too, mention the current issues, read elegies and mourn for the Doyen of Martyrs, it constitutes a rite, a divine rite (that the people perform).

One of the erroneous assertions that have been put in the mouths of the people is that we have now staged a revolution and so it is no longer necessary to hold mourning ceremonies. It is like saying that as we have carried out a revolution, it is not necessary for us to say our prayers anymore. Our revolution was for this very purpose. It was staged in order to revive Islamic rites. Our revolution was not for the purpose of putting an end to these. Keeping `Ashoura alive is a most important ideological-politica issue. Lamenting a martyr who gave everything of his for the cause of Islam is a political issue. It is a matter that has a justified effect on the success of the revolution.

We benefit from these gatherings. We benefitted from those cries of" Allahu Akbar"; our people benefitted from those shouts of" Allahu Akbar". So we ought to preserve these" Allahu Akbar". These manifestations, rites and practices that Islam has recommended should not be thought of as having been superficial things over which the people wanted to gather and cry. No!

We are a nation, shedding political tears. And, we are a nation that creates a flood by these very tears and smashes the dams that stand against Islam.

How is it that in Rida Khan's time, they had gathered together and wept over Irans defeat by Islam? Why did they cry if crying was objectionable? They had wanted to revive the Zoroastrian faith and the nation and nationalism that they had in mind. These decayed thoughts still exist in the minds of some people. Therefore, in that meeting, they exchanged words and wept as to why the followers of Zoroastrianism were defeated by Islam. They do not want you to weep for a martyr of Islam. In case you cry over the defeat of Islam, they say that it is good to cry. They do not want you to cry for one who had given everything of his for Islam. They do not want you to keep alive an event which crushed the big powers and that you too under its influence, can crush if possible. They do not want such matters to take place.

And, regrettably, those deviated ones are carrying out propaganda; these agents who are told to do this kind of propaganda, and which some of our youths believe. Our youths ought to know that any kind of propaganda against any of the Islamic manifestations is being done by those at top and the plunderers through their agents in order to crush Islam.

Thank God, our youths are Muslims and active as well. They should pay attention as to what these Islamic rites have to which they are opposed. What lies in the turban to which they are opposed? What lies in these mourning ceremonies which they oppose? What emerges from them that unite the people; that make them pour out of their houses and cry out loudly on a particular day? Have they at any time pondered as to what would happen if the preachers and `ulama' among these people arranged to mobilize the people against a power on that (particular) day? They are afraid of such a thing (happening), they say that we can sit by and keep on weeping; they do not object to it. But we must give them our oil. The mourning congregations may continue; they have no objection. But we must not oppose them!

As such they fear the political aspect of these gatherings. Today, a change has taken place in our gatherings. It is not like the past. They have changed all the individuals of our nation and our congregations have changed. Those who have the political aspect (of these meetings) in mind; the intellectuals for instance, should not think these mourning observances do not count anymore. These are the very lamentations that have advanced the cause; these are the very meetings that awaken the people. We must take a lesson from the opposition that took place in the era of Rida Khan. We have no doubt that it was done according to orders. It is quite likely that he would not have shown such opposition had he not been so ordered. When we see that there were against the mourning ceremonies, it becomes evident that these mourning congregations were against them. Their opposition to the clergy shows that the clergy were detrimental to them by their opposition to the university; we see that the university was opposed to them. The existence of a proper university was against their interests. They were not against a university, and everything concerning it, set up and organized by themselves, and all the students who graduated from it working for them. But today they are against the university. In the Islamic Revolution, they are against its university, its mourning meetings, its clergy its pious bazaar youths. They are opposed to all.

We must be vigilant and attentive because today the big powers are exerting all-out opposition against our nation and its Islamic institutions. Their propaganda is more detrimental to us than the wars. We must not treat this propaganda casually. What fear do we have of war? What fear does a nation, which is ready for martyrdom and consider it a great victory, have of these issues? These (issues) are not to be feared. Besides, our people wake up when a war begins. They become more dynamic.

You can see that because of this war that they imposed on Iran and which the traitors to Islam, the bitter opponents of Islam, started, how Iran came alive once again, and how all the people as one throughout the country, staged a revolution again and concentrated on one goal. What could have possibly mobilized the people like that? It was the war. So there are certain factors in a war which we think are bad, but later turn out to be good. No doubt we lost our youths. Islam lost a lot of these youths. But the loss, so far, has not been more than that of the Battle of Siffin; much less, in fact. But it is all for the sake of Islam. What fear have we when it is for Islam! In our case, the war has awakened us. That sluggishness and laxity that may have existed, has again given way to resoluteness and firmness.

The thing that frightens one is the propaganda that is being whispered to the people one by one who, increasing in numbers, come to constitute a sizeable bunch. One ought to be a bit concerned about such mischievous acts and be alert to them. They show these Islamic congregations and mourning observances to you as being insignificant. They go here and there and into the villages, saying that so-and-so has said that these meetings (to observe the mourning ceremonies) are not necessary, and that you should serve them. How can so-and-so say such a thing; one who knows what political and Islamic dimensions these mourning meetings have? Of course, we must look into their situation as well. This is incumbent upon the government, the nation and all of us because they are from amongst ourselves. They are our brothers. Their houses were destroyed, and many of them killed. Now they are homeless and have gone to various places. They have to be warmly received wherever they go.

It does not mean that we should give abandon the task of crushing the superpowers, for which purpose we must all unite, and solely engage in this affair. Not at all, we must perform both. The people must continue to congregate and the mourning observances must go on. The preachers should keep alive this martyrdom of Imam Husayn (s) and the people must also keep alive these Islamic customs, especially this one, for all they are worth. Islam comes to life by keeping these meetings alive." I am from Husayn" «5» is narrated as having been said by the Prophet. The meaning is that Husayn is his and he, too, becomes alive through him. He has been so quoted. All these blessings are due to his martyrdom although the enemy wanted to abolish all its signs. They did not want the Hashemites to be in the picture at all." The Hashemite clan played, etc." «6» was the whisper. They wanted to do away with the very basis of Islam and establish an `Arab state. And this caused the `Arabs, non-`Arabs and all; all the Muslims, to realize that the issue was not one of `Arabs, non-`Arabs, Persians, etc. The matter had to do with God and Islam.

Preserve these meetings. All these forums that are religious and Islamic in nature keep Islam alive in our hearts. Preserve these congregations. Perpetuate the Friday prayers. Maintain the Islamic feasts and the rites therein. Keep up these mourning observances in that same splendid way as before; in fact, in greater splendour. The preachers- may God assist them- should try to direct the people's attention towards Islamic, politico-Islamic and socio-Islamic issues. Do not abandon the mourning observances as we are alive because of them.

There are certain issues that must be pointed out to the people all over the country by the gentlemen- the preachers and those who deliver the sermons from the pulpit:

One is what I had mentioned. God willing, it will be pointed out to the people, and the Muslims, too, will pay attention to it. Another is that the people should not get weary of the war. War is a good thing. Of course we did not start it. We did not bring about this war. But now that it has been imposed on us, it will have a big effect upon our movement. One of the effects is that it has blackened our enemy's face in the world. He wanted to gain some prestige for himself. He was Islam's enemy and prior to his attack on Iran; he had dealt with Iraq and its `ulama', its people and the" `Ashoura" processions like that. And he behaved in that criminal manner with the pilgrims to Karbala who had gone there for the" Arba`in" (the fortieth day of Imam Husayn's martyrdom) ceremonies. He stands disgraced in the world.

And now, no matter how much hypocrisy he does by feigning to be a Muslim, praying and doing such things, it is of no use. He cannot return to the fold by means of his hypocritical acts. He was not able to. Nevertheless, there were perhaps some people that were away from Iraq, who used to believe that he was a person who wanted to help and be of use and such things. Now it has become clear that it is not so. Everybody has realized that he is a person who is like this and his nature is like this. It has become known that he is a person whom the Arabs do not want to work (for them). He killed `Arabs mostly in Khouzestan. Why does he kill `Arabs if he is for them? The war was not for the purpose of gaining some (square) kilometers of Iranian land which he claims. How much the helpless people of Iraq have suffered in this war. What losses they have undergone! And how much the Islamic nation has lost- loss of life and loss of property! But he (Saddam) has lost his prestige!

One of the issues that has been made clear by the war is that the satans have realized what the power of Islam in Iran is. They understood that the power of the army and the Islamic guards- may God protect them- is not what they thought it was. The leaders of the Persian Gulf countries also have realized that the issues are not as they used to think they were, and that if they happen to do any mischief, God forbid, it may possibly meet with a response. The others have also understood that the power of Islam is greater than what they imagine. It is power of Islam that completely galvanizes a country into action against them and mobilizes the people. This is the power of Islam. This was one of blessings of this imposed war that has brought them disgrace and given our nation heroism, power and alertness.

This war that has now been imposed on us has, of course, entailed losses for us as well. Our brothers and other persons have been killed there; in Khorramshahr, Abadan and Dezfoul. The people there have suffered losses apart the children and women losing their guardians. They have migrated to other towns. Gentlemen, you should recommend to the people that they are our brothers. They have become homeless like this for the sake of Islam and because of the war. You should consider them as being like yourselves and your children. If there are any children without guardians, and if one is able to assume guardianship of any one of these children and protect him, he ought to do so. The government should provide them (the homeless ones) with lodgings in an orderly and systematic manner and treat them with respect. It should also provide food for them. They have become homeless. We must not think of having everything we want while the others have nothing. No, you must help them. The rich people must help them. The faithful brothers and sisters must help them. Those who have undergone such losses in the war should not be made to suffer more. You must show them the hospitality that you would to a dear guest. And the government, too, should assign places for them to stay, and also protect them.

One of the things is that our government and our nation must bear in mind that there may possibly be shortages of certain things in a country where a war is going on. In Iran, thank God, such a thing is rare. But it should not so happen that the people themselves create shortages by rushing to buy a certain item and stocking it. They should not think Iran will feel the pinch of the ongoing war. No, Iran will not find itself in straitened circumstances. You must think about dealing with the country's problems in an Islamic manner. You must use a human approach to them. If we deal in an Islamic way with the problems, we will not, then, want to hoard anything or, for example, overcharge the people. And, nor will we act in an inhuman manner. In a time of war, the people must think more about maintaining calm in Iran. Thank God that it is so. Those people who assemble to buy something at a certain place- I do not know whether this is happening now, but it used to happen before- are mischief-makers who want to undermine your morale. Nothing has befallen us. A bunch of people have come and are doing sabotage in a corner of the country. Such robbers have always existed in Iran; many of them. It used to happen often in bygone days that they would create a tumult in a town, isolate it and destroy it. You should not become demoralized because of some disturbances occurring somewhere. They will be quelled, God willing.

I am waiting for the lifting of this siege of Abadan. And I am warning the Islamic guards, the security forces, and the commanders of the security forces to the effect that the siege ought to be broken. There must not be any neglect in the matter. It should definitely be broken. Does not rest in the thought that you will drive them out if at all they enter. If they enter, they will inflict losses upon us. Do not let them enter Abadan. Drive them out of Khorramshahr. Take the offensive.

The sacrifices and devotion of the commanders, the pasdars, the soldiers, and the gendarmes who are engaged (in the fighting) ought to be borne in mind. It is not that they are sitting comfortably in some house there. Each one of those who have gone to the fronts is rendering a sacrifice. In any case, they quite possibly imagine that a rocket- or something- could come anytime and kill them. Therefore, they ought to be appreciated and their morale boosted. The nation must strengthen their morale. They are busy; they are engaged in studying and planning. So, there should not be any negligence on one side, while on the other, they are engaged in a task.

Those who are not conversant with military matters should not interfere in them. It is like so-and-so colonel coming to us and telling us about Islamic jurisprudence, just like you see that some people pick up a verse from the Qur'an read it and then comment on it, while having no knowledge at all of the Qur'an and Islam. We who have no knowledge of military affairs nor of warfare, must not give an opinion that it is better to do a certain thing this way (for instance). What do you know for you to say that something should be done in a particular manner?! You and we have no knowledge of these things. Those that have no knowledge and do not understand things must not keep on proposing plans. They should not weaken the morale of our soldiers, all the ranks of who are fighting devotedly whit all their might and have dealt the enemy many blows. But you just sit by and say that it is better for something to be done in this (particular) way! One who is sitting on the sidelines can say many things. Let them act as they can according to the plans they have. Thank God that they can, and, God willing, they are doing so. We, too, have patience. Don't be so impatient.

The Battle of Siffin lasted eighteen months with all those troubles. It lasted for eighteen months entailing the hardships they endured and the losses they suffered. It is now only two months; less than two months; that we are in such a situation. You who tell the big powers that you are resisting and confronting them; you who clenched your fists to defeat America, the Soviet Union and such countries, ought to be so powerful that even if some foreign soldiers come to your house, God forbid, you must go forth with that same defiance and fight them hand to hand.

You have accomplished such a big job, and have savored its fruit. But you do not want to suffer the consequences? You have amazed the world by such a great achievement. It required much effort. Safeguarding Islam requires much effort. You campaigned for the sake of Islam since the beginning. You shouted:" We want an Islamic Republic." They, all of them, are opposed to the Islamic Republic. All the powers are against the Islamic Republic. Those who have opposed the big powers and, praise be to God, have succeeded so far, should now not think that because of something, some tumult, happening somewhere, there has been a reversal of the situation. In the war, the civil war, that you had with Muhammad Rida and his security police (SAVAK), so many people were martyred; perhaps a thousand or more, form 15 Khordad onwards. And how many disabled ones we have! All these things that have happened, so far are not to such an extent. It is far less. But the losses we- our army- has inflicted on them are many times more. Stand firm, sir! Our youths should stand firm!

[One among the audience:" We all are your soldiers, Khomeini. We await your command, Khomeini."] We all are soldiers of God, God willing. Neither are you my soldier nor, I yours. We all campaigned together to keep Islam alive here. And, God willing, we shall export it everywhere. We are all brother of one another. We are all friends. I hope we all strive shoulder to shoulder with each other, each one to the extent of his ability. I am a feeble old man. I can talk to you. Mr. Falsafi is a vigorous, God willing, old man. He, too, can talk to you. The preachers, too, should talk to the people. This is a service which all of us can render. We, God willing, shall perform this. I hope that it would be for God. You, too, should do whatever you can.

The holy war of the peasants is to develop their agriculture. I have heard that some of them have been lax this year. This is against the way of Islam. Last year, you increased your harvest in spite of so many difficulties, and this year, thank God, those troubles are less. Besides, the government, too, extends aid to you. You yourselves must be mindful that, if tomorrow the big powers prohibit all the countries from supplying wheat to us, we ourselves should have (enough of) it. So, the farmers must be thoughtful about this and build up their agriculture and enhance their cultivation. They should arrange things in a way that we must not depend upon people for our food.

I hope that the persons, who are far-sighted and have a mind for industry, will get things moving and set up industries themselves. You ought to know that if you ponder the matter you will be able to do it. But they did not let you think about it (industrialization). They kept on coming and providing you with everything, as a result of which you became lazy. You must think of doing things for yourselves. You can do your own work yourselves. Do not think that you must definitely get everything from others.

No; you must think of making everything you need by your own hands. Japan was in need in the past. Then it started thinking and manufactured whatever it needed. Now it is even exporting (its industrial goods) to America. At that time, India was also in great need. It is now meeting its own requirements. Your brains are not smaller than those of the ohters. You ought to think about yourselves. You must concentrate on accomplishing your tasks by yourselves.

Now what important is that the cultivation should increase many fold than what it was previously. The government should extend help, and the people should make efforts. By your efforts and those of our youths, I am hopeful that in the coming year, our harvest and our agricultural activities be such that we need not depend upon others for our food. Likewise, the industrialists should also perform their own work. They themselves should set up the factories. You must do your own work by yourselves. Do not wait for others to come and manage your affairs. I hope that all these things will be achieved by your own hands. Do not give way to fear. We have pushed out those big powers. We have driven them out. Nobody, God forbid, can push you around in your own country.