Statements of the Supreme Leader of the Islamic Revolution in Meeting with Government Officials

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

Our custom in the month of Ramadan, which we usually observe with government officials for an hour like today, is to utilize the advice and teachings of Nahj al-Balagha; because all of us need these pieces of advice; especially people like us and you need advice more than others; because we are in need of advice regarding our personal matters - our hearts, our relationship with God, maintaining the humility and modesty that is essential for the proper conduct in fulfilling our duties - and also because significant responsibilities have been entrusted to each of us in managing the country; understanding the logic of Ali (peace be upon him) regarding the major issues of governing the country is achieved through these teachings. It is true that many of these matters are logical, analytical, and argumentative, and discussions have taken place around them, but what a person understands from the depths of the teachings and recommendations of Amir al-Mu'minin (peace be upon him) is sometimes much deeper and more impactful than what is expressed in an argumentative and analytical manner. Therefore, regarding the issues that we are faced with, in the years we have been among government officials, we have raised points from the teachings of Nahj al-Balagha and discussed them; today is no different.

Before I read these sentences - which I have selected entirely from the command of Amir al-Mu'minin to Malik al-Ashtar - I would like to briefly mention two or three points: The first point is that we should not allow the assumption of immunity from deviation to enter our minds; that is, no one should say that our situation is clear and that we are moving in the right path and in accordance with religion and God, and that we will not deviate; no, this is not the case. The possibility of slipping and deviating from the straight path exists for everyone, and everyone has the means to avoid this deviation; that is, it is not the case that there is a definite and inevitable fate that we can say anyone who moves in this path must inevitably slip; no, a person can continue on the path without slipping and deviation. However, immunity from deviation is also not guaranteed, so that a person can say we will not deviate anymore; therefore, one should not lay their head on a soft pillow and become oblivious to their own state. Neither of these two sides of the matter should be neglected.

What is the means of avoiding deviation? Self-monitoring. One must be vigilant. If we monitor ourselves, we will not deviate. If we do not monitor ourselves, either due to weakness and fragility in our foundational beliefs, deviation will come upon us, or it will come from the desires. Even those whose foundational beliefs are strong, the desires can overpower their rational and deep insight regarding the path and goal and lead them astray; we have seen instances of this. In this regard, there are several verses in the Quran, but the verse concerning the event of Uhud is very striking. It states: "Indeed, those who turned back among you on the day the two armies met, it was Satan who caused them to slip because of some of what they had earned"; meaning those who suffered that disastrous slip in the event of Uhud and turned away from the battlefield, causing all this damage to the nascent Islamic force and the Islamic government, the reason was "because of some of what they had earned"; it was actions they had previously brought upon themselves. Giving in to desires and passions manifests its effects in such situations. Another noble verse states: They were told to spend, but they did not fulfill their commitment; thus, hypocrisy became dominant over their hearts; "So Allah has made hypocrisy to prevail in their hearts until the Day they meet Him because they broke their promise to Allah"; meaning when a person shows negligence regarding the commitment they have with their God and breaks their promise, hypocrisy dominates their heart. Therefore, if we show negligence and surrender to desires and whims, faith is defeated and reason is defeated, and desire and passion prevail; again, the very deviation we feared may occur. Thus, in all situations, a person must have the assumption that they may slip. No one should consider themselves safe from this danger. One example of this matter is "Balaam al-Ba'ura"; "And relate to them the story of him to whom We gave Our signs" until the end.

The second point is that if we want to reduce the likelihood of our own errors in this position we hold, we should not be offended by the harsh words of well-wishers; one of the ways to maintain health is this. Of course, there are also ill-wishers who have harsh and soft words and all kinds of speech, and they have no fear of spreading rumors and psychological warfare and lying about this and that, and a person may feel hurt in their heart by them; however, someone who you know does not intend malice and enmity, even if they speak in a harsh tone, you should not truly be offended by them. Do not take to heart the soft and pleasant words of flatterers either. If we observe this, in my opinion, it will be very beneficial for us.

The third point is that these words are addressed to the noble Malik al-Ashtar, and you see that there are also harsh and bitter words in it. The Imam gives very bitter advice that if someone advises us in this way, it would slightly hurt us. Malik al-Ashtar is someone whom the Imam introduces in another command as: "For he is among those whose weakness is not feared"; he is someone whose weakness is not suspected. "And he is not suspected of negligence"; negligence in work is not suspected of him. "And his slowness in what is desired to be hastened does not raise suspicion"; his slowness in matters that require haste does not raise anyone's suspicion. "And his hastiness in what is better to be slow does not raise suspicion"; his haste and rush in matters that require calmness and deliberation does not raise suspicion. That is, he is a person who is both vigilant and wise; he does not rush in places where he should not, nor does he delay in places where he should act quickly. The Imam introduces Malik al-Ashtar in his command to two commanders of the army in Siffin.

And now, what we have selected from the words of the Imam in this letter are a few sentences: One sentence is that the Imam says, "And do not say, 'I am a commander, so I command and they obey'"; it should not be that you say, 'Since I have been entrusted with this responsibility, I must give orders and others must obey me.' "Do not say" means with emphasis and exaggeration, do not let such a thought enter your mind and do not say such a thing. This attitude that I am here because I have a responsibility, I must say, and others must listen to me without question, is "a corruption in the heart"; it corrupts your heart. "And it weakens the religion". Weakening means it weakens the spirit of religion, faith, and piety of a person. "And it brings you closer to others"; this state brings unwanted changes closer. Self-admiration and arrogance, and the idea that in the responsibility I hold, no one should speak against my words, are among the things that bring about changes; changes that are undesirable for a person; changes of the times that one does not want to occur; meaning it takes away the kingdom, government, power, and opportunities for service from a person.

Another sentence in this very important command is that "Be just to God and be just to the people from yourself and from your close ones and from those whom you have a bias towards among your subjects". The meaning of "be just to the people from yourself" in Arabic is to take the rights of the people from yourself. "Be just from yourself" means take someone's right from yourself; condemn yourself in front of them; hold yourself accountable in favor of others. The Imam here says: "Be just to God from yourself"; meaning feel completely responsible before God and condemn yourself regarding the divine obligation. It should not be that you think you have fully and completely fulfilled what was upon you; no, always consider yourself indebted and in debt. This is regarding God. Then "be just to the people from yourself"; meaning always consider the people as the judge and claimant in your judgments and consider yourself in debt. Of course, this does not mean that in a case where there is a specific injustice against you, you should still say that I am not right; no, this is a general perspective. The people have demands, they speak, their voices rise, sometimes they shout at you; suppose they come to a collective administration and speak; the first thought that comes to your mind should not be that these have been incited to come against me - who has no fault - to create a fuss; no, the first thought should be that these have a rightful demand; I am responsible to see what they are saying.

Therefore, take the rights of the people from yourself, also "from your close ones"; from your children, brothers, and relatives. "And from those whom you have a bias towards among your subjects"; if there are among the people a class and group that are under your special support, take the rights of the people from them as well. As a ruler, a president, or a minister, when you favor a class, it naturally gives that class certain privileges, and that class gains a power that creates the possibility of their encroachment on the rights of the people; so be careful.

Another sentence in this very important command is that "But the most beloved of affairs to you is the middle of them in truth and the most comprehensive in justice and the most inclusive for the satisfaction of the subjects". The list of actions that a person must undertake is long and does not reach all of them. The Imam says: The most beloved action you want to choose, first of all, should be "the middle in truth"; meaning it should be moderate. The middle means avoiding both extremes; there should be no excess or deficiency in it. The truth is exactly this; it is never in the direction of excess, nor in the direction of deficiency. "The middle in truth" means that the rights are fully observed; it means it should be exactly in the middle between excess and deficiency. Secondly, it should be "the most comprehensive in justice"; the justice that arises from it should cover a wider range of people. Sometimes an action may be just; however, those who benefit from this justice may be a limited group. An action may not be unjust, it may also be a just and correct action; however, the scope of this action may be limited. At one time, a person may focus on a wide range of work that benefits a large number of people. The Imam says this work should be more beloved to you. Being more beloved naturally means that if the matter is between this work and another work, you should choose this; meaning the priorities and precedences that we always say to observe. This is one of the criteria for priorities.

Secondly, "and the most inclusive for the satisfaction of the subjects"; another thing is that the work you choose should have the satisfaction of the people with it. "Subjects" refers to the people; meaning those whose consideration is necessary. The term "subjects" is not a bad thing. Some think that subjects is an insult! Subjects mean those whose consideration is necessary; meaning the masses of people and the general public. The terms "people" and "subjects" are often used to refer to the common people, not specific groups. The emphasis of Amir al-Mu'minin and the Prophet and the Quran is on these general groups of people; the very ones we refer to as the common people; that is, the subjects and the masses of people; this is what the specific elites today oppose by bringing it up in political and social issues and call it populism. The idea that you choose a group or party and these become the center of decision-making and the center of work and naturally the center of benefits is very naive; the idea that one thinks that a specific group is the center of decision-making, they do the work, they make the appointments; but when it comes to the distribution of spoils, they withdraw ascetically and say no, go give it to the people, we have seen and experienced that this is not the case; logically, it is not like that. Therefore, in the logic of Ali (peace be upon him), the focus and attention is on the general public. Specific groups and classes that acquire a specific name and title and gain a specific identity for themselves are not credible; not that they should be oppressed; no, they too do not have a specific identity like the rest of the people; from the perspective of Islam, they do not have a distinct identity; thus, it says: "and the most inclusive for the satisfaction of the subjects"; the satisfaction of the general public must be sought.

Then the Imam has a very strange and interesting argument. He says: "For the displeasure of the general public nullifies the satisfaction of the specific groups"; the criterion and standard of work is the satisfaction and dissatisfaction of the general public. Why? Because if the general public is dissatisfied, the satisfaction and contentment of the specific groups from you is completely trampled and disappears. It is quite possible that a group called intellectuals and political elites support the government and ruler, but the general public is dissatisfied; this general dissatisfaction of the people tramples and eliminates the satisfaction of that special group; just as we have seen that they did this. The opposite is also true; "And the displeasure of the specific groups can be overlooked with the satisfaction of the general public"; however, if you have satisfied the people and gained the general satisfaction, the displeasure and dissatisfaction of the specific groups is forgivable; that is, it does not matter much and does not have much effect; therefore, go and seek to satisfy the general public. Then the Imam has a wise perspective. We have also truly seen and felt this during the times we have been involved in work. "And no one among the subjects is heavier on the ruler in ease, and less helpful to him in hardship, and more averse to fairness, and more insistent in requests, and less grateful when given, and slower to excuse when denied, and weaker in patience in the calamities of time than the specific groups"; specific groups are a source of annoyance everywhere; first, in times of ease and abundance, their burden on the ruler is the greatest; their expectations are high; give us this thing, give us that opportunity. In times of ease and comfort of the country and government, when there is security and no war or problem, the greatest burden is often from these specific groups. We say this based on our own weaknesses, but the Imam makes a general judgment: "And the least assistance to him in hardship"; in difficulties, they provide the least amount of help. For example, if a war arises, if there is insecurity, if an enemy attacks, there is no news from these specific groups; they are less present in the field. "And more averse to fairness"; they are the most dissatisfied with fairness, justice, and equality; they dislike it more than anyone else. "And more insistent in requests"; they are the most insistent in requests. Of course, ordinary people also write letters and request something; sometimes a person may respond, and sometimes they may not; there is no second or third time. But specific groups - those who are among the political and economic elite - if they want something, they cling like leeches. Insistence means insistence and persistence. They do not let go until they finally get something and take it.

"And the least gratitude for what is given"; when you give them something, they express the least gratitude; as if it were a right that should have come to them; they have no gratitude. Ordinary and common people do not; if you build a small school in some deprived corner of the country, they pray, show affection, and express gratitude. In contrast, if you give the best facilities to those individuals, they are the least grateful.

"And slower to excuse when denied"; when a person does not give them something, even if there is an excuse, they do not accept the excuse. "And weaker in patience in the calamities of time"; when calamities of time arise, they are the least patient and the most complaining; they show impatience and keep stamping their feet. "And indeed, the foundation of religion and the gathering of Muslims and the preparation against the enemies is the nation"; the foundation of religion is the masses of people. This sentence is said by Amir al-Mu'minin. If this is populism, it is the populism of Ali (peace be upon him); it is respected and revered by us. "And the preparation against the enemies"; in facing the enemy, the means and capability and potential are precisely these masses. "So let your inclination be towards them and your favor be with them"; your inclination and general favor should be towards the masses.

Of course, when we said "the middle in truth", I should also mention this point. Finding the middle ground considering the complexities of today's economic and social issues is a delicate task. Your art as a minister and manager is to be able to delicately accomplish this, so that what is "the most comprehensive in justice" and "the most inclusive for the satisfaction of the subjects" and "the middle in truth" is secured; and it does not conflict with the correct calculations that today are imposed on a person considering the complexities of social and economic relations. This delicacy must be observed.

Of course, the Imam's letter is very detailed; you must have seen it; it has been repeatedly mentioned in our conversations for years.

Another sentence from this blessed letter is: "Then look into the affairs of your workers"; pay attention to the works and affairs of your officials. First, it is about selecting officials; "So employ them after testing"; meaning look to see who is more deserving. This meritocracy that is often repeated in our conversations must be genuinely considered. Amir al-Mu'minin (peace be upon him) also advises this here. "And do not appoint them out of favoritism and preference"; do not select someone out of friendship and companionship without observing the criteria in them - just because they are our friend, we choose them - nor out of tyranny and autocracy; a person should say I want this individual to be appointed; without observing any criteria or consulting with those of thought and opinion.

Then he mentions the characteristics of these individuals: they should be experienced, they should have modesty, and so on; then he reaches this point: "Then provide them with sustenance"; when you have selected a good official, secure their livelihood. I always tell managers, I have said in the past, and I am now telling Mr. Ahmadinejad and you; always keep your officials and elected representatives under observation; always look and do not be oblivious to them. You have seen that guards at night constantly rotate their flashlights and look into the corners; you too must constantly keep an eye on affairs and look; therefore, do not neglect the work of your officials. "Then investigate their actions"; meaning search for their actions, see if they are performing their duties or not; are they doing it correctly or not; is there any violation in their work or not. "And appoint trustworthy and loyal eyes over them"; appoint those who are your eyes and ears to observe their actions. "For your vigilance in secret regarding their affairs is a motivation for them to uphold trust and be gentle with the subjects"; this will enable them to preserve trust more.

Then he says: "If one of them extends his hand to treachery, and you have gathered news of it from your eyes"; if it is established that someone has committed treachery - not that as soon as a report comes, you immediately act on it; no, all must agree; meaning it must be known and confirmed reports must reach that this person has committed treachery - then "you should suffice with that as a witness and impose punishment on him for what he has done"; he must be punished. Of course, punishment has various types, various forms, and various requirements; whatever the requirement of punishment is, it should be carried out.

Since the letter is detailed, we must select. I have selected those parts that I think are more necessary for us. He says: "And beware of self-admiration and confidence in what pleases you about yourself"; be cautious of falling into self-admiration. Self-admiration means self-adoration; that is, a person likes themselves. The Imam says be careful not to fall into this trap. Sometimes a person observes certain merits in themselves - they have good understanding, good physical strength, good mental power, extensive knowledge, special expression, pleasant voice, beauty - as soon as you see that there is a state of self-admiration in you - which means that by seeing these merits, you do not see the flaws alongside them - know that this is a danger; this is the very thing they say to be cautious of. You may say, I see this merit in myself, what should I do? After all, for example, I have become the top student in this educational course among all this crowd or I have gained a prominent merit in some fundamental work; what should I do? Should I not see this merit? No, see this merit; but also see the flaws, shortcomings, and very negative points that you have alongside it. What makes a person enamored with themselves is the summation of a person. We see our good points, but we do not observe the repulsive and bad and ugly points; thus, our summation becomes that of a person who is enamored with themselves; this is problematic.

Therefore, we must also see the weaknesses alongside the strengths. "And beware of self-admiration and confidence in what pleases you about yourself"; do not trust in what is in you that makes you enamored with yourself; that is, do not necessarily believe that this point of merit exists in you. Sometimes a person thinks there is a prominent point in them; whereas it is an illusion; because they have compared themselves with a low-level person and given themselves a score; while if they were compared with others, they would not receive a good score at all. Therefore, do not be too confident in what you see in yourself.

"And beware of the love of praise"; be cautious of the desire to be praised by others. "For this is one of the best opportunities for Satan to destroy the good deeds of the doers of good"; the desire for people to praise you is one of the best opportunities for Satan, who uses it to destroy the good deeds and beauties and spiritual adornments from you.

Following this, there is another important clause where he says: "Beware of imposing on your subjects with your kindness"; do not impose on the people and say we have done these things for you. It was an obligation, you have fulfilled it. If you have fulfilled it, you have done your duty; do not impose on the people. "Or exaggerating what you have done"; do not exaggerate the actions you have taken. Sometimes a person does something, then greatly exaggerates it; several times more than what the reality of the work is. "Or counting them as a debt and following your promise with a breach"; do not breach your promise with the people. What you promise the people, insist on fulfilling it; meaning consider yourself bound to that promise. It should not be that we say it did not happen, what can we do; no, insist. Of course, sometimes a person encounters necessity, that is another discussion; but as far as you have the ability and power, strive to fulfill the promise you made to the people and do not impose.

"For imposing nullifies kindness and exaggeration takes away the light of truth"; imposing nullifies kindness and exaggeration removes the light of truth. "And breaching promises causes disdain before God and the people"; breaching promises causes a person to fall out of favor with the people and also with God Almighty. "And beware of hastiness in matters before their time"; do not rush in matters before their time and do not act hastily.

Amir al-Mu'minin in another sermon likens rushing and doing things before their time to picking fruit before it ripens. He says that whoever picks the fruit before its time is like someone who has farmed for others; meaning they gain no benefit. If you sow seeds in someone else's land, the benefit goes to them; you gain nothing. The seed you plant in your own land and the sapling you plant there and take care of, if it bears fruit, but you pick the fruit before it ripens and becomes usable, you have wasted all your efforts. Rushing and acting before the time is what the Imam discusses in that statement. Here too, he says do not rush, "or neglect it when it is possible"; neglect means to procrastinate and delay the work. Therefore, both rushing and neglecting work are prohibited. "Or being obstinate in it when it becomes clear"; when it becomes clear that the work is wrong, do not insist on it; for example, we proposed an idea and argued for it and pursued it and worked hard, but when others opposed it and we said no and moved forward; now we have reached a point where it has become clear that it is wrong; here, retract your statement; there is no problem. So do not be obstinate; if "when it becomes clear"; when it becomes clear that it is necessary for this work to be done, a person should not be negligent.

One sentence also regarding these nights and days: I want to tell you brothers and sisters, that when they say the month of Ramadan is the month of divine hospitality and the table of divine hospitality is spread, what are the contents of this table? The contents of this table that you and I must use, one of them is fasting; one of them is the virtue of the Quran - the Quran has been placed on this highly virtuous table more than other days; and we have been told to recite the Quran - one of them is the prayers we recite; "O Ali and O Great", the prayer of opening, the prayer of Abu Hamza; these are the same dishes that have been placed on this table. There are some who, when passing by the table, are so distracted and focused on other places that they do not even see the table. We have those who do not even see the table of Ramadan; they forget that the month of Ramadan has come and gone. Some see the table, but due to the same distractions and occupations, they do not have time to sit at this table; they want to go to some entertainment; they have other work - pursuing a shop, pursuing work, pursuing the world, pursuing desires - they do not have the opportunity to sit at this table and benefit from it; some others are there, but they are very content people; they are satisfied with little; they take a small bite and leave; they do not sit at the table, they do not benefit and quench their thirst and enjoy what is on the table; they take a small bite and leave. Some feel disinterested; meaning their appetite is not stimulated; because they have eaten some empty and useless food and at the table of hospitality that is colorful, attractive, and nourishing, they have no appetite at all. Some are there, but not only do they have appetite - which is also high - they use from this table; they do not truly become full; because the feast is a spiritual feast. Enjoying this feast is a virtue; because it is the opening and elevation of the human spirit, the more a person uses from this feast, the more their spirit elevates and gets closer to the purpose of creation. This is different from physical feasts. A physical feast is for meeting a need that allows a person to sustain their body. Excess in it is a mistake and a fault; it is wrong. In a spiritual and moral feast, it is not like that; because our creation is for spiritual elevation and moral elevation. A spiritual feast is something that makes this elevation possible, facilitates it, and realizes it. Therefore, the more we can use it, the more we should. The faithful and sincere servants whose names we have heard, even when their actions are narrated to us, do not truly make sense to us; but they are truly astonishing. They wake up two or three hours before dawn and shed tears during the nights of Ramadan. It is narrated that the late Amirza Javad Agha Maleki, when he woke up, would sit by the water basin to perform ablution, look at the water, recite prayers, and cry and supplicate; he would pour water on his face, cry and supplicate; he would look at the sky, recite prayers, and cry and supplicate; until he would come to stand on the prayer rug and perform that night prayer and that heartfelt and vibrant prayer with love and enthusiasm. The late Hajj Mirza Ali Agha Qazi was the same. The stories of his Ramadan, his fasting, his attention, his reminders, and his prayers are narrated. These things do not truly make sense to us; however, they show us a clear path, and we must make the utmost use of it.

Friends should strive at all times - especially in the month of Ramadan - not to forget the recitation of the Quran. The Quran should not be removed from your life. Be sure to have the recitation of the Quran; as much as possible. The recitation of the Quran also has an effect with contemplation and reflection. The hurried recitation where a person reads and goes without understanding or properly understanding the meanings is not the desired recitation of the Quran; not that it is useless - after all, just the fact that a person is aware that this is the word of God, this alone is a connection and a thread of relationship, and this is valuable and no one should be prevented from this kind of recitation; however, the recitation of the Quran that is desired and recommended is the one that a person reads with contemplation and understands the divine words, which we believe can be understood. If a person knows Arabic and what they do not know, they refer to the translation and reflect on it; reading it two, three, five times, a person gains understanding and mental clarity regarding the meaning of the verse that cannot be achieved with another expression; it is more achieved with contemplation; try this. Thus, when a person reads, for example, ten related verses for the first time, they have one feeling and one awareness; the second, fifth, and tenth time they read the same with attention, they have another awareness; meaning a person gains mental clarity. The more a person becomes familiar and delves into it, the more they understand; and we need this.

My dear ones! Those whose feet slipped, many of their cases we have seen, were due to a lack of depth in the matter of religion and Islamic teachings; they were rituals, slogans, emotional, on their tongues, but had no depth in their hearts. Therefore, in our past, we saw people who were very fervent and passionate, then their situation changed one hundred and eighty degrees. In the early years of the revolution, there were people - I know the characteristics of them; it is not general - who openly and clearly denied individuals like Martyr Beheshti regarding their revolutionary stance and correct understanding of the revolution and the path of the Imam. After some time, their conduct changed to the extent that they denied the foundations of the revolution and the system! Some of those who were more fair explicitly, and some of them covertly and deceitfully denied. The more unfair ones are those who also pretend to have some meanings; but their essence is not like that. This was because they lacked depth. Of course, this is one of the factors; another factor is desires and materialism and the like that also lead those who have depth astray. Many were those who lacked depth. One of the ways to create this depth in a person's beliefs, in their intellectual foundations, in their spirit, in their faith, is to be close to the Quran. Therefore, in life, always keep the Quran with contemplation in mind and do not let it be removed.

One also is these prayers. In the authentic prayers, there are many teachings that a person cannot find anywhere else; except in these very prayers. Among these prayers are the prayers of Sahifa Sajjadiya. In our knowledge sources, there are things that can only be found in Sahifa Sajjadiya or in the prayers narrated from the Imams (peace be upon them). These teachings are expressed in the language of prayer. Not that they wanted to conceal them; the nature of that knowledge is such that it can only be expressed in this language; it cannot be expressed in another language; some concepts can only be expressed with the language of prayer and supplication and conversation and whispering with the Lord of the Universe. Therefore, we see fewer of these kinds of teachings in the narrations and even in Nahj al-Balagha; but in Sahifa Sajjadiya and in the prayer of Kumayl and in the supplication of Sha'ban and in the supplication of Arafah of Imam Hussein and in the supplication of Arafah of Imam Sajjad and in the supplication of Abu Hamza Thumali, we see many of these kinds of teachings. Do not neglect the prayers; engage in prayers. You have heavy burdens on your shoulders; you have many enemies; you have many opponents; the Islamic government has always been like this. From the beginning of the revolution, our governments, especially when they are newly established - this government has clear and explicit slogans in its attachment to the foundations of the revolution, even more - have opponents; both external opponents and internal opponents. They create an atmosphere, spread rumors, engage in negative propaganda, spread lies, and sometimes engage in sabotage in the field and in practical matters. Countering these oppositions requires a degree of determination and decisive action and not becoming weary and pursuing the work; it also requires a degree of reliance and attention and supplication and seeking help from God. If we seek assistance from God Almighty, it will create a spirit of tirelessness in us. One of the great blessings of God is that a person does not become weary and does not lose patience. On long paths, sometimes a person has strength; their knees and legs are not tired at all; but a person becomes spiritually weary from movement. This spiritual weariness prevents a person from reaching their goals. To prevent this spiritual weariness - which sometimes poses a greater danger than physical weariness - seeking help from the Lord, relying on God, and hoping for divine assistance is necessary; do not lose this and keep it. You and I are not more precious to God Almighty than those who were before us and those who will come after us; unless our actions are good and our piety is greater than theirs; keep this in mind. If we exert more piety, monitor ourselves more, work better, fulfill our duties better, respect the law more, and progress more towards these goals, we will be more precious before God Almighty; but without that, no. We must focus our efforts in this direction. Be careful that we do not fall into the traps that others have fallen into. Whoever falls into those traps will face the same calamities and consequences; thus, there is no difference between us and them.

O Lord! What we have said and heard, make it for You and in Your way and acceptable and pleasing to You; make them effective and impactful in our hearts - first of all, in my heart, who is the speaker of these words, and then in the hearts of the dear friends who are present - God willing, make these days and hours a source of goodness and benefit for us in the Hereafter and do not make them a source of regret for us in the Hereafter. O Lord! Make the heart of the holy guardian of the Age (may our souls be sacrificed for him) pleased and satisfied with us; make the pure spirit of Imam Khomeini (may his soul be sanctified) pleased and satisfied with us; make the pure souls of the dear and precious martyrs of the Islamic revolution pleased and satisfied with us and our actions.

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