Statements in Meeting with Officials of the Ministry of Foreign Affairs and Ambassadors and Chargés d'Affaires of the Islamic Republic of Iran

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

Dear brothers, ambassadors of the Islamic Republic and bearers of the message of light and the mission of monotheism! Welcome. At the outset, I must express my gratitude to all of you dear brothers—whether those who are fulfilling their duties in various countries around the world, or those brothers who are serving, planning, studying, and guiding in the Ministry of Foreign Affairs and its related agencies—and I pray to Almighty God for your abundant reward for this great, delicate, and effective service.

If we want to get to the heart of the matter, we must say that today our diplomacy is, in some respects, even more challenging, delicate, and demanding of innovation than diplomacy during the war, which was very complex and difficult. If we want to apply the principles of foreign policy, which are based on dignity, wisdom, and expediency, to the complex conditions of today's world and our specific situation, undoubtedly, insight, initiative, diligence, precision, and strict adherence to principles and ideals are among the general duties of our diplomatic apparatus.

Why is our diplomacy today difficult and complex? Because after the passing of Imam Khomeini (may his soul be sanctified), a cunning and complex policy emerged in the world related to us. I do not mean to say that the whole world spends its time on this; no, in that part of the world related to us, a very cunning and indeed malicious idea emerged—almost from those early days they started; they pursued this policy from various scenes; they are still pursuing it—and that is, they decided to find something in the actions, behavior, and conduct of the Islamic Republic or attribute something to it that would discredit the era of the Imam. This is very important. They want to make it seem as if the ten or eleven-year luminous life and presence of the Imam, to which the nations of the world were attached, during which we came to life, the country reached the peak of its Islamic dignity, and despite all the political and propaganda efforts of the enemy to tarnish and defame that era, they could not, should be discredited from within the Islamic Republic; or if such a thing is not feasible and possible, they should make it appear as if this is happening.

The fact that you see them apparently having new policies and deciding to review and saying that Iran has started a new path, and mentioning the names of Iranian personalities, does not mean what is understood from the apparent meaning of this statement. This does not imply any kind of praise for Iranian personalities; it means the same malicious idea they had; that is, today Iran itself is discrediting the era of the Imam. They want to prove this. If, God forbid, such a thing had happened—that is, the Islamic Iran practically in speech, action, and conduct discredited the ten or eleven-year revolution with the presence of the Imam—they would have been very happy and successful; but it did not happen that way; it was also clear that it would not happen.

Today, the model of our political and economic life and our general revolutionary conduct is what we have learned and heard from the Imam, and the same conduct, thoughts, and behavior of the Imam—which was correct, was in accordance with the truth, and the Iranian nation and officials followed that path with all their heart and soul and still do—is the path of truth, and one should not separate from the path of truth for a moment. This is the reality; however, the enemy does not give up. He tries to prove to the world's public opinion—which includes the thoughts, feelings, and questions of Muslim nations and Third World nations, who were the audience of the Islamic revolution—that Iran itself is discrediting that era; from which country do you want to imitate?! He wants to prove to the people of such and such an Islamic or even non-Islamic country that Iran has deviated from its previous positions. We saw that non-Islamic countries, in their great movements, identified Iran's path as a specific slogan, put up signs, and said our path is the same path that Iran has taken; that is, the path of confronting American arrogance and the bloodthirsty giant of global domination. He wants to tell the people of the world that you followed that path, and its attraction moved you and gave you hope; but now the custodians and followers of that path themselves are discrediting it; what do you say?! He wants to establish this in the world.

Of course, it should not be left unsaid that unfortunately, some people inside are not at all aware of what the purpose and intention of these words are in the world. Out of ignorance, they repeat the same words. Such and such a radio, such and such a news agency, constantly selects a policy from the policies of the government or an official and says on occasion or without occasion: yes, they have started a new path, they have begun the path of de-revolutionizing, they are giving the slogan of de-Imamizing(!) These internal individuals also, using these materials, have started a kind of really childish work! One feels that some of the actions are very childish. They repeat the same words, perhaps they can remove someone or some people from the field of their political and line confrontations; unaware that the one who says these words does not care for you. He does not speak your words; he says something else and has another purpose. This is global policy.

In these circumstances, you want to go through the reconstruction period. The reconstruction period began in 1988—after the end of the war. The start of the reconstruction period was announced by the Imam. You remember that the Imam ordered and the Supreme Council of Reconstruction was determined and policy-making was done. From that year until now, about four years have passed. So, the period is one in which the country must repair the damages of the war period and use all the accessible and permissible human resources.

They bombarded our country with the bombs of others, using new technology to bring it to this state; otherwise, if they had given swords to the Iraqi aggressors and told them to confront our devoted guards, a few heads that would have fallen into the hands of our devoted guards on the battlefield, the rest would have fled. Sitting there and pressing a button and hitting about a hundred missiles to the city of Tehran in a month, this is with the help of advanced world technology.

A group of criminals, abusing human achievements, destroyed our country; but we want to build our home using the same human achievements. This work is not possible except through global communications, except through active diplomacy, except through wise meetings and talks—which I will now briefly explain—and activity and initiative and exchange and declaration and request for cooperation within that specific framework. So, today the Ministry of Foreign Affairs is the vanguard of the communications necessary for the reconstruction period; whether political, economic, or even cultural. The tip of the diplomatic movement is represented by the Ministry of Foreign Affairs; others enter alongside it and must do so.

On the other hand, that accusation from aware enemies and some unaware friends—which now this second part is not very important—exists. It must not be acted in such a way that even the semblance of that unjust accusation and that false and wrong statement arises. It is a very delicate task and requires a lot of power; "two hundred pounds of bones are needed to carry a hundred pounds of load." This is the responsibility of the Ministry of Foreign Affairs and is not possible except with reliance, faith power, strict adherence to religious and revolutionary standards, complete monitoring of behavior and speech, considering God present and watching in all states, and seeking help from Him alongside employing intelligence and alertness. This is your task. Now see how difficult and heavy this task is in these times.

We said that dignity, wisdom, and expediency are a necessary triangle for the framework of our international relations. Dignity: "Islam is superior and nothing is superior to it," "God will never grant the disbelievers a way over the believers." We do not want to prove our dignity by relying on race and nationalism and words that unfortunately the whole world relies on to build a wall around themselves. Such and such a European country proves that my race is the best. Another says no, my race is the best. Even this competition and boasting lead to international wars and bloodshed and huge expenses! No, we consider dignity for ourselves based on monotheistic belief and faith—which is the characteristic and hallmark of Islamic thought—and attachment to God and love for God's servants and creatures and the necessity of serving them. Therefore, we reject any power that wants to introduce superpower and arrogance and boasting into its relations with other nations. If you belong to such and such a race, it is for yourself. If you have wealth or power and technology, it is for yourself. Your technology is for yourself; it is not for us; why do you boast to us?

Every nation has a reserve. Our nation also has many reserves; cultural reserves, a very bright record in the global scientific scene, in the global political scene, in various scenes. We do not intend to boast. If you are good, you are for yourself; if you are rich, you are for yourself; if you are powerful, you are for yourself; your relations with us are relations and interests of human with human. Therefore, dignity means not accepting anyone's imposition.

One sometimes observes in the behavior of some country officials, even in the behavior of their diplomats, that there is an unjustified and foolish pride and arrogance. They imagine that because their language is such and such a language, or their race and name are such and such a race and name, they must boast! No, these are foolish imaginations and have no place in the correct human logic. We do not accept such a thing from anyone. We move based on Islamic dignity, monotheistic dignity, and the dignity of our nation.

Our nation must not see humiliation in international relations and must not be insulted. No one has the right to accept insult to the Iranian nation in the slightest interaction with others. If someone is insultable, he is insultable for himself; he cannot be for the Iranian nation; he has no right. The Iranian nation is a proud and great and lively nation and has shown that it has the power to be present on the world stage.

Who were we? Where were we? We were known in the world one day as an appendage of Britain, and one day as an appendage of America! Who believed that this nation could create dignity for itself in the world without relying on anyone, and attract global attention to itself? We have, thanks be to God, observed in all scenes that this nation is a great and lively and full-blooded nation; it is not weak and submissive.

We come to wisdom. Wisdom means working wisely and measuredly. No kind of unmeasuredness should be allowed in diplomatic statements and anything related to foreign policy and global communications. Everything must be measured. One should not say whatever comes to his mouth. We must consider whether this statement is in accordance with the standards of logic and reason, or not. If it is not in accordance, we should control it. We must act wisely. It is not only in speaking; in interactions and encounters, we must also act wisely. Of course, wisdom does not mean not speaking. Some say now that we should not speak unmeasuredly, why should we speak at all?! As if nothing can be done measuredly! No, if we said we must work wisely, it does not mean that we should not work, not contact, not move, not speak, lest it be unwise!

As Mr. Dr. Velayati pointed out and it is also correct, the Ministry of Foreign Affairs is a great human apparatus. In terms of human resources, it is truly a well-stocked apparatus. Thanks be to God, good, revolutionary, Muslim people, mostly or generally the children of the revolution, revolutionary faithful youth, with good thoughts are present in the Ministry of Foreign Affairs. Why should we be disappointed with the efforts and thinking and measurement and rationality of our Hezbollah children? We saw that our Hezbollah children, these brothers of the Ministry of Foreign Affairs, these faithful and good elements, in a political experience like the Gulf War—which was a very great thing and how many people made mistakes—or like the issue of the resolution, how they showed intelligence and personality and wisdom. In many interactions, it is the same.

Let's do the work measuredly. Unmeasured work should not be done; because the harm of unmeasured work here is different from the harm of unmeasured work, for example, in the civil registration office of such and such a place or the Ministry of Industries or another ministry. The harm of unmeasured work here is deeper and more general and more noticeable and more immediate. Unmeasured work should not be done, unmeasured words should not be spoken. The aspects of every work should be well measured and then done. This is the meaning of wisdom.

And as for expediency. By expediency, I do not mean personal expediency for you and me, that if we take this action, it may cost us dearly. No, even if it costs dearly, who are we? If something is in the interest of the country and in the interest of the revolution, but not in my personal interest, let it be; what importance does it have? Expediency means the interest of the revolution, and this expediency is all-encompassing; that is, it starts from our personal behavior—especially you.

You who are assigned to the Ministry of Foreign Affairs—especially the ambassadors who are abroad, and secondly those who travel abroad—your work and personal conduct are different from the personal conduct of a member in another ministry of our ministries. You are a messenger and a bearer of a message. From you, it is inferred what is happening abroad. If you live as a Muslim in the embassy and your wife and children and employees have an Islamic method, it is different from a peer and equal of yours in another ministry of our ministries having an Islamic method. Here its effect is more noticeable. If, God forbid, your practical method has a slight disorder, its harm is greater. So, start the expedient behavior from here.

I do not want to expect absolute asceticism and piety from brothers living in other countries; but I want to briefly say that in the appearances of life, some restraint is necessary. If someone has income, has the possibility of use, he should voluntarily and with initiative and personal will, refrain from some uses. This has a lot of benefits. It has general benefits for the overall situation of the revolution, and it also has personal benefits; that is, it gives you illumination. This work is different from the work of someone like me who does not have the possibility of such use. I have no reward; but you who can, if you refrain from such and such luxurious work, from such and such excessive expense, from such and such additional use—which a person may think of a legitimate way for it and say that, for example, I use it this way; it does not matter—its virtue and benefit and its effect on your own soul is very high.

This is what we are for. In fact, what is the purpose of human beings working and striving in the world and wanting to establish God's sovereignty on earth? It is for human beings to gain illumination. In fact, the fundamental benefit and the main goal is for human beings to be adorned with the ethics of God. Adorning with the ethics of God is not a prelude to another work; other works are a prelude to adorning with the ethics of God. Justice is a prelude to adorning with the ethics of God and illuminating human beings. Islamic government and the sovereignty of the prophets are for this; "I was sent to perfect noble morals." So, in personal interaction and action, this has an effect. Start expediency from here, so that all your communications and positions and efforts are successful.

As a representative of the Islamic Republic, in the countries where you reside—as the gentlemen say, the place of residence—you must be more active than all those who have the title of ambassador and agent there, in gathering information, in political awareness of the situation of that country, in predicting and guessing futures; because you work for God. This is very important.

Sometimes we read or hear that some ambassadors and employees of embassies or foreign agencies in other countries make efforts that one thinks what material reward can be in return for such efforts! Now whether it is a sense of nationalism or whatever it is, I do not know. You have your faith and sincerity for working in this way; you must work in the same way. An ambassador and an agent, at whatever rank he is—whether ambassador extraordinary; that is, the highest representative personality, or the rest of those who are also each in their own way ambassadors; the second person, the third person, junior employees—must work with this feeling; diligent and powerful and persistent.

These opinions of yours lead the Ministry of Foreign Affairs to search for new ways and innovative works. This point is related to the Ministry of Foreign Affairs. Of course, in previous years, I also emphasized the issue of initiative. We observe many empty spaces for the political initiative of the Islamic Republic in global issues. There are many places where, for various reasons, global policies do not reach—not that they are incapable; some of them are very capable—there are reasons that they do not reach. For example, in one place, an action and an initiative conflict with the interests of superpowers. Usually, such a thing is not done by a Third World country or a European country, for whatever consideration; but we can act, there are open ways and if a country acts, it is possible to respond and answer it.

It is not the case that if you take the lead, others will not come forward. In the past, when we sat with you brothers, we repeated this point that we can create suitable collections. We can be active and collection-building in Asia, in the Middle East, in the collection of Islamic countries, in the Islamic countries of the eastern region of the world, and possibly in other collections.

The Islamic Republic can guide these current global collections in this direction and that direction which is correct. For example, what is the word of the Non-Aligned Movement in the world? Who are the non-aligned today? This organization today does not have the previous meaning and concept. Non-aligned in opposition to the East or Eastern pacts, or non-aligned in opposition to the West and Western pacts was intended; but today there is no East and West in that sense. Today, dependency on the American pole does not mean commitment in the terminology of the non-aligned—that is, membership in working and political and economic and military collections. What does non-aligned mean today? What is its goal? Who does it confront? Who do the non-aligned want to gather today? Which countries can be members of the non-aligned? A serious review of the issue of the non-aligned is necessary. Of course, the meaning of this statement is not that as soon as you say it, a hundred countries immediately say yes and accept it from you; but there is a way for effort and advancement of work and also for proposing new and innovative ideas in the United Nations. Or, for example, why are these formerly communist countries not part of the Organization of Islamic Cooperation? For example, why is Albania not part of the Organization of Islamic Cooperation today? Why can't some of the republics of the former Soviet Union be part of the Organization of Islamic Cooperation? These are thoughts that can be pursued. The goals of the Islamic Republic and revolutionary goals can be advanced and pursued in regard to them.

The last point is about your constant connection with your country and spiritual nourishment. I always used to say one thing to brothers who lived outside the country. Here, you breathe in a revolutionary and religious and Islamic atmosphere and everything is religious. What is said and exists of non-religious manifestations, in comparison to the overall atmosphere of the country which is religious, is considered zero. Not that I do not know what they are—for example, the dress of some people in some places—but these are nothing compared to the overall flow of the country, which is religious and Quranic and Islamic. Although they have destructive effects, they are nothing. The atmosphere is religious. When you leave here, you are like that astronaut who leaves the Earth's atmosphere; while his lungs still need air and oxygen and there is no oxygen there and he must take a reserve with him and maintain his connection with the Earth which he needs. You are the same there. Be careful not to run out of oxygen; the oxygen of religiosity, piety, abstinence, faith, and reliance. You must always be in contact with the Islamic Republic and have a type of connection that nourishes you in terms of these spiritual characteristics—that is, faith and religiosity and piety.

We ask Almighty God to help you, so that you can carry out this great, delicate, and important task that you have undertaken. Thanks be to God, it has always been improving—which is very blessed—and we hope that in the future, God willing, it will always be the same and your efforts will be accepted and receive the special attention of the Guardian of the Age (may our souls be sacrificed for him) and, God willing, the holy spirit of Imam Khomeini (may his soul be sanctified) will be pleased with all of you.

Peace be upon you and God's mercy and blessings