Statements in Meeting with the President and Officials of the Judiciary

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

Thanks be to God, the Lord of the worlds, and peace and blessings be upon our master Muhammad and his pure family, especially the Awaited One on earth.

Welcome, dear brothers and sisters, influential figures in the important issues of the country — one of the roles of the judiciary is to be influential in the most important matters of the country; you have such a role — God willing, may you be successful. This is a blessing; I am glad that, thanks be to God, there has been some alleviation in the burden of the pandemic, and this blessing has allowed us to meet you in person.

First, I commemorate the dear martyr, the late Ayatollah Beheshti (may God’s mercy be upon him); as well as all the martyrs who were martyred alongside him and all the martyrs of the judiciary. May God, God willing, elevate the ranks of all of them. Well, martyr Beheshti (may God’s mercy be upon him) was a prominent figure; truly and justly, he was an outstanding person. During the years from before the victory of the revolution, from the time he returned from abroad until the time of his martyrdom, we had close and continuous collaborations with him; truly and justly, one could see that he was a prominent personality. In the assemblies we worked together, it was the same; in the Revolutionary Council, the group elected the late Ayatollah Taleghani as the head of the Revolutionary Council, but that same group unanimously believed that he needed a vice president, and that vice president was Mr. Beheshti, and they elected him; the administration of the Revolutionary Council was even in the lifetime of the late Mr. Taleghani under the responsibility of the late Mr. Beheshti. He was a prominent figure; may God, God willing, elevate his ranks.

On this occasion, I would like to take a brief look at the conditions of that day, which is an enlightening perspective for us; considering the conditions of that Seventh of Tir that occurred 41 years ago is enlightening. First of all, at that time, the imposed war was in its most difficult and worst conditions. Saddam’s regime had brought its forces close to our major cities in the south and west. Some cities they had occupied, and some cities like Ahvaz and Dezful and other cities in the west were also approached by their forces. In these early months of 1360 (1981) — in Farvardin, Ordibehesht, and Khordad — I was in the western region; I do not forget, I mean, even right now as I speak to you, the traces of that sorrow that spread over the atmosphere at that time still remain in my heart; a cloud of sorrow covered the entire western region; wherever one went. From beside these heights known as Bar Aftab, which is near Kermanshah, as we drove to go to a point, not a single step of this long road was safe; at any moment, there was the possibility that the enemy’s artillery or mortars would come there; they had surrounded us like this. Truly, the entire atmosphere was sorrow-inducing; the enemy’s forces were dominant, our forces unprepared; our resources were at their utmost weakness, their resources abundant. Our army division in Ahvaz, which should have had about 150 tanks, I think had around thirty or twenty-something — I do not remember exactly — in this range of tanks; this was our situation. This was the war.

Inside the country, in Tehran itself, there was a civil war; in the streets of Tehran, there was a civil war. The Mojahedin had poured in with whatever they could find — from carpet knives to anything else at their disposal — and had fallen upon the people and the guards of the committee and the guards of the IRGC; it was war, after all, Tehran was at war. The days of the Seventh of Tir were like this.

The political situation of the country was such that almost a week before the Seventh of Tir, the incompetence of the then President (2) had been established in the parliament and he had been dismissed. That is, the country was without a president; the situation was like this. In such conditions, the country lost a pillar like Beheshti; Beheshti was a pillar, truly a pillar. The pillars of the revolution that hold the revolution are invaluable; martyr Beheshti was one of these pillars; in such conditions, Beheshti left. About two months later, the new president and prime minister — martyrs Rajai and Bahonar — were martyred together in one session. Many of you may remember this, but dear young people have not seen these things, and they are not well informed about the history and details; think about these things, dear young people, our dear children! About two months after this situation, martyrs Rajai and Bahonar — the then president and prime minister — were assassinated in one session; they were eliminated. Shortly thereafter, or a short while after that, several senior commanders of the war from the army and the IRGC were martyred in a plane incident; martyr Fallahi, martyr Fakouri, martyr Kalhdoz, and others like them. (3) That is, in less than three months, this many bitter incidents, this many terrifying incidents, this many destructive blows! Well, which country do you know, which government do you know that can stand against this many events and not fall? You are the judiciary of such a system. The people stood firm, the Imam stood tall like Mount Damavand, the caring officials and the revolutionary youth stood firm, they turned the situation 180 degrees; they transformed the war from consecutive defeats to consecutive victories, they gathered the Mojahedin from the streets, they organized the army and the IRGC day by day, and they brought the country back to normalcy.

In these matters, there is a point, and that is that when these events occurred — whether in the martyrdom of martyr Beheshti or in the subsequent events — the enemy rejoiced, the enemies became excited, they became hopeful that the foundation of this revolutionary system was collapsing; but they became disappointed. That day they became disappointed, and in these four decades, this disappointment has been repeated. The enemy at one point pinned hope on something, on a weakness, on a deficiency in the Islamic Republic system, and then became disappointed; this has happened repeatedly; however, the enemy’s problem is that they cannot understand the secret of this disappointment, they cannot discern it; they cannot understand why, what the reason is that the Islamic Republic can rise up under the weight of all this pressure, stand firm, shield its chest, and continue its path; they do not understand this. They could not understand that in the realm of humanity, apart from political calculations and relations, there are other calculations and relations that they are incapable of understanding; these are divine traditions, which I will now briefly explain.

Tradition means law, rule; the Almighty God has rules in the realm of nature, in the realm of humanity. وَ الشَّمسُ تَجری لِمُستَقَرٍّ لَها ذَلِکَ تَقدیرُ العَزیزِ العَلیم * وَ القَمَرَ قَدَّرناهُ مَنازِل؛ (3) these are all laws. لَا الشَّمسُ یَنبَغی لَها اَن تُدرِکَ القَمَر؛ (5) these are laws, they are ongoing laws, but there are laws that are not visible to everyone; truly, the entire Quran is filled with the expression of these laws; for example, اَنَّ اللَهَ مَعَ المُتَّقین، (6) مَن جاهَدَ فَاِنَّما یُجاهِدُ لِنَفسِه، (7) and similar ones that I will now mention a few. These are also laws. وَ مَن اَصدَقُ مِنَ اللَهِ قیلًا، (8) who is more truthful than God? God says this is a law. One of these laws is: لَیَنصُرَنَّ اللَهُ مَن یَنصُرُه؛ (9) whoever supports God, God will support him; لَیَنصُرَنَّ الله — with several signs of emphasis — or «اِن تَنصُرُوا اللَهَ یَنصُرکُم»; (10) this is a divine tradition. If the path you are taking, the work you are doing, your orientation is to support God — supporting God means supporting the religion of God, supporting divine values; this means — if you move in this direction, you will be victorious, God will help you. Of course, on the condition that you act, not just say; you must act. This is a divine tradition. لَئِن شَکَرتُم لَاَزیدَنَّکُم; (11) if you utilize the divine blessing in its place, God will increase that blessing for you; this is a divine tradition. اَلَّذینَ جاهَدوا فینا لَنَهدیَنَّهُم سُبُلَنا و اِنَّ اللَهَ لَمَعَ المُحسِنین; (12) this is a divine tradition; all of these are divine traditions.

Once, in a session in this very Hosseiniyeh, I said (13) that when Prophet Moses took the Children of Israel and moved toward the sea at night to escape — now it was the next day, or the day after, the exact date is not specified — the Pharaohs realized this, they pursued them; however, they were on foot and with difficulty, while these were on horseback; when they got close and were seen, فَلَمَّا تَراءَتِ الفِئَتان، (14) the companions of Moses turned to Moses and said: اِنّا لَمُدرَکون; (15) the companions of Moses — the Children of Israel — fearfully and with little faith said to Moses: we are going to be caught; we are doomed! Prophet Moses said: کَلّا; never! اِنَّ مَعِیَ رَبّی سَیَهدین; (16) God is with me. This is a divine tradition; these are divine traditions.

Divine tradition means law; how does law operate? Law has a subject, a ruling; it has a subject, it has a result. You align yourself with that subject, the result will certainly follow. اِن تَنصُرُوا اللَهَ یَنصُرکُم; (17) «تَنصُرُوا اللَه» is the subject; support God, the ruling and result is «یَنصُرکُم». If you align yourself with this, the result will definitely follow; there is no doubt about it. It is a divine promise; the Quran is the explicit statement of the Lord (may His glory be exalted) to us; in this, there is no exaggeration or contradiction or anything like that; however, the condition is that you align yourself with that subject; if you do, that result will be achieved. The Islamic Republic moved like this that day; whenever we have been victorious, we have moved like this; [that is] we aligned ourselves with a manifestation of divine tradition, and the Almighty God also brought about the result. وَ اَن لَوِ استَقاموا عَلَی الطَّریقَةِ لَاَسقَیناهُم ماءً غَدَقًا; (18) [He said: if] you stand firm, God will quench you, He will make you self-sufficient. We stood firm, we stood, and God made us self-sufficient. The opposite is also true. The divine traditions have various types; there it says: لَئِن شَکَرتُم لَاَزیدَنَّکُم, then it says: وَ لَئِن کَفَرتُم اِنَّ عَذابی لَشَدید; (19) this is also a tradition — «کَفَرتُم» means ingratitude — if you are ungrateful for the blessing, do not use it properly, misuse it, if these things happen, اِنَّ عَذابی لَشَدِید; that is also a divine tradition. If we align ourselves with that subject, that result will follow, meaning both cases are divine traditions; the other side of the matter is the same.

Well, there are two cases in Surah Al-Imran, and it is remarkable that these two cases are both in one surah and are almost related to one issue; of course, they are two issues, but they are two connected issues. It describes two types of traditions: the tradition of victory, the tradition of defeat. One is in verse 173 of Surah Al-Imran: اَلَّذینَ قالَ لَهُمُ النّاسُ اِنَّ النّاسَ قَد جَمَعوا لَکُم فَاخشَوهُم فَزادَهُم ایماناً وَ قالوا حَسبُنَا اللَهُ وَ نِعمَ الوَکیلُ* فَانقَلَبوا بِنِعمَةٍ مِنَ اللَهِ وَ فَضلٍ لَم یَمسَسهُم سُوء. (20) You must have heard the story; the Battle of Uhud ended, someone like Hamza, the master of martyrs, was martyred in this battle, the Prophet was wounded, Amir al-Mu'minin was wounded, many were martyred, exhausted and wounded, they returned to Medina; now the Quraysh, this enemy that could not do anything [to the Muslims] — they had struck a blow, but they could not defeat the Muslims — gathered outside Medina at a distance of a few kilometers and said let’s attack tonight; they are exhausted, they cannot do anything, let’s finish the matter. Their agents came into Medina and started spreading fear: اَلَّذینَ قالَ لَهُمُ النّاسُ اِنَّ النّاسَ قَد جَمَعوا لَکُم فَاخشَوهُم; they came and said, do you know? Are you informed? They have gathered, they have prepared an army, they want to destroy you! They will attack tonight and do this and that! Spreading fear. Those who were the audience of this fear-mongering said, قالوا حَسبُنَا اللَهُ وَ نِعمَ الوَکیل; [they said:] no, we are not afraid, God is with us. The Prophet said those who were wounded today in Uhud should gather; they gathered, he said go face them; they went and defeated them and returned: فَانقَلَبوا بِنِعمَةٍ مِنَ اللَهِ وَ فَضل; they brought back a large amount of spoils and faced no problems, they defeated the enemy and returned; this is a divine tradition. Therefore, if you truly believe in the face of the enemy’s fear-mongering that «حَسبُنَا اللَهُ وَ نِعمَ الوَکیل» and you fulfill your duties, the result is this. This [part of] Surah Al-Imran expresses this tradition for us. This was the matter after Uhud, perhaps a few hours after the end of Uhud.

The [other part of] the matter is within Uhud itself; in the Battle of Uhud, the Muslims initially were victorious; that is, they attacked first and defeated the enemy, and then when they lost that pass due to worldly desires, the situation reversed; again in Surah Al-Imran, the Quran expresses this; it says: وَ لَقَد صَدَقَکُمُ اللهُ وَعدَه; God fulfilled His promise to you — we had promised that if you strive in the way of God, we will grant you victory; we fulfilled our promise — اِذ تَحُسّونَهُم بِاِذنِه; you were able to put them under pressure and defeat them by God’s permission; at first, you were able to. Well, here God did His part; God fulfilled the promise He had made to you, but then what did you do? Instead of thanking for this divine promise, this divine grace, حَتّیٰ اِذا فَشِلتُم; your feet became weak; your eyes fell upon the spoils, you saw some were gathering the spoils, your feet became weak; فَشِلتُم, you failed; وَ تَنازَعتُم; you began to quarrel with each other, and you fell into discord. See, [there should be] a sociological scientific look at these Quranic expressions; how can a country, a government, a regime progress, how can it stop, and how can it fall, find these in these Quranic verses. حَتّیٰ اِذا فَشِلتُم وَ تَنازَعتُم فِی الاَمرِ وَ عَصَیتُم; you disobeyed, you did not obey the Prophet’s command to do this. Then, when this happened, مِن بَعدِ ما اَراکُم ما تُحِبّون; after God had shown you what you desired — which is divine support — He had shown you, you were reaching complete victory, but you acted like this, then «مِنکُم مَن یُریدُ الدُّنیا وَ مِنکُم مَن یُریدُ الآخِرَةَ ثُمَّ صَرَفَکُم عَنهُم», (21) here again the Almighty God acted according to His tradition, صَرَفَکُم عَنهُم, He cut your hands from over them, meaning you were defeated; this is a divine tradition. There, the divine tradition was to stand firm against the enemy’s fear and move forward; here the divine tradition is that in the face of worldly desires and seeking comfort and not working and not striving and looking for prey and such things, you make yourself and others miserable. Two verses close to each other in Surah Al-Imran express these two traditions.

And the Quran is full [of divine traditions]; I said, from the beginning of the Quran to the end of the Quran, as you look, divine traditions are constantly being elucidated and repeated; it has been stated in several places: سُنَّةَ اللهِ الَّتی قَد خَلَت مِن قَبلُ وَ لَن تَجِدَ لِسُنَّةِ اللهِ تَبدیلًا (22) — there are four or five such instances — that God [says] divine traditions are unchangeable; divine laws are solid laws. God has no kinship with anyone; to say that we are Muslims and we are Shiites and we are the Islamic Republic, so we can do whatever we want, no; we are no different from others; if we align ourselves with the subject of the first category of traditions, the result is that; if we align ourselves with the subject of the second category of traditions, the result is this; there is no doubt about it.

In 1360 (1981), in the face of all these incidents and severity of action, we were able to stand on our feet and disappoint the enemy; today we can also; the God of 1360 is the same God of this year; the God of difficult times and various eras is one, and all divine traditions are in place. Let us strive to make ourselves a manifestation of divine traditions in the path of progress; let this be our endeavor.

Let us turn to the issues of the judiciary. Well, Mr. Mohseni gave a good report; some of the points I noted, I will remind you, he mentioned in his report and said that it has been done; now I will reiterate.

The judiciary is like other branches [of government], as it is a fundamental pillar of the country; not only in our country, [but] everywhere. Your successes and failures are both subject to the rulings of divine traditions, and they affect the entire country. This noble verse of Surah Al-Hajj has clarified the duty of all of us: اَلَّذینَ اِن مَکَّنّاهُم فِی الاَرضِ اَقامُوا الصَّلوةَ وَ آتَوُا الزَّکاةَ وَ اَمَرُوا بِالمَعرُوفِ وَ نَهَوا عَنِ المُنکَر. (23) اَقامُوا الصَّلوة, that is, establishing prayer; this indicates that the divine and Islamic government must promote devotion and attention to God and attention to spirituality. Establishing prayer is for this purpose; the spirit of devotion must be expanded in the Islamic Republic. وَآتَوُا الزَّکوة, that is, they should give alms; alms are known, but the point in these «آتَوُا الزَّکَوة‌» or various «آتُوا الزَّکَوة‌» in the Quran is that justice in distribution must be considered in the Islamic community; this is how it is.

“وَ اَمَروا بِالمَعرُوف” enjoining good. Now, in prayer and almsgiving and such things, some actions have been taken, [but in] “اَمَروا بِالمَعروفِ وَ نَهَوا عَنِ المُنکَر” we are lagging behind. What is good? Justice, fairness, brotherhood, Islamic values; these are good; we must enjoin good. In our constitution, this issue of enjoining good and forbidding what is wrong is part of the duties, in Article 8, this very issue. نَهَوا عَنِ المُنکَر; forbid what is wrong; what is wrong? Oppression, corruption, discrimination, unfairness, disobedience to God; these are oppression, these are wrong; these must be forbidden; that is, these are [part of] duties. Enjoining good and forbidding what is wrong is like prayer, like almsgiving, it is part of the duties. And now according to a narration, enjoining good is even higher than all these divine commandments, even higher than jihad. (24) Now we do not want to delve into these details. In any case, this is a duty that is part of the duties of the judiciary, and if we do not act, we will suffer.

Now you have the opportunity; the judiciary means the judiciary of the country, the judiciary of the country is in your hands; this is your opportunity that you must make the utmost use of, you must make the most use of it in the direction of “اَقَامُوا الصَّلَوةَ وَ آتَوُا الزَّکَوةَ وَ اَمَرُوا بِالمَعرُوفِ وَ نَهَوا عَنِ المُنکَر” and the other things mentioned in the Quran as duties. You must use it; if you do not use it, the blessing has been wasted.

Generally, powers suffer blows from two aspects: one aspect is the misuse of power; one aspect is the non-use of power. Sometimes a person has power, misuses it; [that is] for his personal desires, for his group’s desires, for corruption and such things; this is a way of wasting power; another way is that a person does not use this power at all; he leaves it idle, which is also a waste of strength; this is also ingratitude for divine blessings; it does not matter. Laziness, negligence, causes this power to disappear.

Well, now the judiciary is an important factor of power in the administration of the country. I have always made recommendations; whether in this period, in the two-person, three-person meetings we had with Mr. Mohseni, or in the public meetings I have had several times with the respected elements of the judiciary, I have always made recommendations. Fortunately, Mr. Mohseni, the head of the judiciary, is a faithful and revolutionary element; truly, he is faithful, revolutionary, hardworking, people-oriented, and away from formalities; this is very important. He is a people-oriented element who, as they said here, mingles with the people, goes among the people. He is familiar with the aspects of the judiciary; he has been in the judiciary for many years and is familiar with the various components of the judiciary and has an attentive ear; he listens to whatever the critics and others say; these are his outstanding qualities. Well, therefore, the recommendations we present — whether to his esteemed person or to you dear brothers and sisters — God willing, must be operationalized; it must go beyond mere recommendation and admonition.

The first point is the transformative document he mentioned. This transformative document is one of the most advanced transformative documents; it was first prepared; then during Mr. Raisi’s time, it was revised; in this revision, important points were added to it, it was completed; this must be implemented. Well, the esteemed head of the judiciary is committed, he follows it, but at various levels of the judiciary, it must be pursued; both judges and staff and managers must follow these. Now [based on] the reports that reach us, somewhat in this area, according to what one thinks should be, it is not. According to this document, character-building must be done, to use the common foreign term, cadre-building must be done.

This document must be implemented; that is, the judiciary must not have a passive state in the face of rumors and words and opposition and such things; it must pursue this path directly and with power; it should not be influenced by rumors and whether a few people like it or dislike it; this is the first recommendation.

The second recommendation; the issue of combating corruption must be taken seriously. Corruption exists. A good point Mr. Mohseni said to me in one of these late sessions; he said — apparently to this effect — that we have decided to first combat corruption within the judiciary; yes, this is correct. It is not that there is no corruption within the judiciary. Of course, the majority of judges are honest, noble, faithful, hardworking, and truly honorable; there is no doubt about this, but in a group of a thousand people, if even ten bad people are found, they can harm the rest in terms of reputation and work and such things; we must seek those ten people. And the main thing is that structures that create corruption must be confronted; sometimes in some places — whether in the judiciary, in the executive branch, or elsewhere — there are some structures that naturally create corruption; those structures must be dismantled; seek to find these structures, they must be eliminated; this is the second point.

The third point is the strengthening of judicial knowledge. Judicial knowledge must be strengthened. Many of these rulings that are either weak or flawed — sometimes accidentally, according to a report, something, some rulings have reached us, have been presented — when one looks, some of these rulings are very weak. [For example] a judge has mentioned ten arguments for a ruling, most of the arguments mentioned are questionable, weak. The reasoning must be solid, it must be strong. Not only in the case of the court, even in the case of the prosecutor. The evidence that the prosecutor presents in the indictment must be solid evidence, able to be defended; [of course] this does not mean that whatever the prosecutor says will ultimately be accepted, but there must be evidence that is defensible. In the case of the judge and the court, the importance of this aspect is much greater. So this is the issue of scientific and judicial mastery, both of the subject and of the ruling; that is, judicial knowledge must be elevated.

The fourth point is the issue of encouragement and punishment within the judiciary. We mentioned punishment, encouragement must also be given. You see, truly there are some people, one sees — I mean, we find out from afar — truly they strive, they work hard, in some cases they even spend their rest time on judicial matters; well, these must be identified, they must be encouraged; now with various forms of encouragement. Encouragement is not just financial encouragement; it is also reputational encouragement, it is also introducing them and such things; [after all] they must be encouraged. This is the next point.

The fifth point is that no part of the powers and missions of the judiciary defined in the constitution and the laws related to it should remain idle; no part should remain idle. Now suppose in the area of public rights, the Attorney General has duties, [and must] have complete oversight over public rights — which now I will mention one case later — that public rights are not violated. Wherever it is felt that public rights are being violated, they must seriously enter the field; based on the law. I do not agree with entering these matters with emotionality and slogan-like actions, but they must enter firmly based on the law. This is an important task; or the issue of crime prevention, which is one of the duties of the judiciary and is also mentioned in the constitution, must be taken seriously and [no negligence should be tolerated].

Regarding ordinary and routine laws and what is called the usual work of the judiciary, this law related to lands that specifies in cities and villages what the ruling is for each meter of land, who it belongs to, etc., must reach a conclusion, this must be pursued; if this work is done, land grabbing and mountain grabbing and such things will be eliminated; that land grabbing itself is also the cause of other problems.

The sixth point: the nature of the relationship between the judiciary and the judicial agents is very important. There must be consideration from several sides: one side is that the behavior of the judicial agents must be monitored and supervised; well, he recently gave some instructions — I heard from the television — regarding some of these actions that the judicial agents do, that these actions should not be taken against the accused. Well, this is one aspect of the matter that the behavior of the agents must be monitored to prevent excesses and overreactions.

Another aspect is that the judiciary must not be influenced by the opinions of the agents; well, the agents are effective and important bodies, they have powers, they have opinions regarding individuals, regarding cases; the judiciary must not be influenced, it must independently investigate, it must not be influenced by their opinions; this is also one aspect.

Another aspect is that these agents sometimes have expert opinions that have been researched, these expert opinions should not be overlooked; the judiciary should utilize these expert opinions; now whether in the police force, in the Ministry of Information, or elsewhere, the agents who are there sometimes have specialized and researched opinions; attention should be paid to these opinions.

Another issue is that the agents repeatedly complain to us that for example when we object that why you did not act in a certain case, they say we acted, we submitted it to the judiciary, the judiciary let it go. We ask the judiciary why? They say we had no law! Well, if you have no law, who should provide the law? You should provide it; you should draft a bill, prepare it, and submit it to the parliament for approval. That is, it should not be that an agent makes an effort, makes a struggle, does something, then comes to the judiciary, and faces the indifference of the judiciary or the lack of expertise of the judge in that specific case and it gets lost. Therefore, this is also the sixth point, [that is] a comprehensive view in the relationships between the judiciary and the agents.

The seventh point is the issue of the psychological security of the people. One of the public rights that I mentioned is this; one of the public rights of the people is that they should have psychological security. What does psychological security mean? It means that every day a rumor, a lie, a frightening statement should not be spread in people’s minds. Until yesterday, only newspapers did these things, now social media has been added. Every so often or every few days, sometimes every few hours, a rumor, a lie, a statement is published by a specific person or an unspecified person in social media, it worries the people, it disturbs the minds of the people. It spreads a lie, it spreads a rumor, well, this psychological security of the people is lost. One of the duties of the judiciary is to deal with this issue. Of course, I have heard that some said we have no law; first, we can use the existing laws and understand the ruling of this; if there is no law, quickly prepare a law; these are important matters. This is also an issue. Of course, sometimes the source of some of these news is the judiciary itself. That is, sometimes someone from the judiciary mentions something about someone, about a group, which itself affects public opinion.

The last point is that when you open a case, follow it through to the end and complete it. Various cases that relate to public issues and the judiciary has entered into, [for example] regarding some factories, regarding some unnecessary actions and such things, must be brought to a conclusion. It should not be that you open the wound and then leave it. Of course, initially, there is usually some noise that this work is being done, then gradually it is forgotten; no. Every work you start, every issue that — now he said issue-oriented; well, good, issue-oriented is very good — specifically due to its priority, you follow this issue, bring it to an end, complete the case, then come aside.

Your work is hard; your work is hard! Truly, one of the hardest jobs is that of the judiciary. I have been involved in the ongoing executive matters of the revolution since the beginning of the revolution, I have always said that I fear accepting the responsibility of matters related to the judiciary and I avoid it; because it is very hard, it is very heavy, you have taken on a heavy task. Well, as much as the work is heavy, the reward is also heavy; that is, in proportion to the heaviness of the work, the divine reward is also heavy, God willing.

Pursue the work for God and follow it with divine guidance, and God willing, divine reward will be upon you. You may do a good deed that no one understands, even your superior, your boss, your subordinate may not understand that you worked these extra hours, you did this work diligently, you seriously confronted this corruption, this deviation; these may not be understood by anyone, but the honorable scribes understand, and the Almighty God is present and aware beyond all of this and sees, and God willing, your reward is with God.

We hope that the Almighty God will make the pure soul of Imam Khomeini (may his soul be sanctified) happy; may He gather the pure souls of the martyrs with their saints; may God, God willing, gather the soul of the dear martyr Beheshti with his saints, and may all of us and you have a good end.

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