Speech in Meeting with Officials and Executives of the Islamic Republic of Iran

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

Thanks be to God, Lord of the worlds, and peace and blessings be upon our Master and Prophet, Abul-Qasim Muhammad, and upon his pure and chosen family, especially the remainder of God on earth.

God, the Wise, said in His Book:

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

And God fulfilled His promise to you when you were defeating them by His permission, until you faltered and disputed about the matter and disobeyed after He had shown you what you love. Among you are those who desire the world, and among you are those who desire the Hereafter. Then He turned you back from them to test you, and He has forgiven you. And God is full of bounty to the believers. (Quran 3:152)

I am too insignificant to advise or preach to anyone. I myself need advice and counsel more than others; however, the Quran instructs us to recommend each other to truth, patience, and perseverance in the path of truth. The human soul is rebellious and forgetful, and constant reminders are necessary. I feel it is my duty to share some thoughts, and I am also addressed by these words.

I begin with this blessed verse related to the Battle of Uhud. Although the Battle of Uhud is a short-term and small event in the scale of historical and global issues, the lesson the Quran gives us about it is a great lesson and relevant for all times. The summary is that God Almighty promises the Muslims that He will help them, and this promise is fulfilled in the Battle of Uhud; "And God fulfilled His promise to you." The promise of help was realized, and you were victorious, and the enemy was forced to retreat; until the problem began with you.

According to narrations, the Prophet had said: "Do not leave this place, for as long as you remain in your position, we will be victorious." When the problem arose, and the desire for worldly wealth and neglect of duty and envy in the scramble for worldly gains overcame the sense of duty and inner and religious conscience, the situation reversed: "until you faltered"; first, you weakened, "and disputed about the matter"; you engaged in internal conflict, "and disobeyed"; you abandoned your post and the place where you were told to stay and guard, you left the position; as a result, the situation reversed. "That is because God would not change a blessing He has bestowed upon a people until they change what is within themselves." This is a law; like the law of gravity, like other natural and historical laws.

God does not take back a blessing; it is we who, with our behavior, with our retreat, with our mismanagement of our affairs, take back the blessing. Therefore, the Quran teaches us to seek forgiveness for the excesses we have committed in our affairs; "Our Lord, forgive us our sins and our excesses in our affairs."

In the Battle of Uhud, the situation reversed; "after He had shown you what you love." After God had shown the signs of victory, they made a mistake. However, because they are believers, because they did not completely give up, because they love the goals, because they are sincere in their faith in God, "And He has forgiven you"; God forgives, meaning He compensates and helps; "And God is full of bounty to the believers." This is the lesson of the Uhud incident.

Let us not say that those few hours do not concern us. Now all of us are in the same situation. Our society, not today, but since the victory of the revolution, has been in the same situation. A phase of victory has been achieved. We are tasked with guarding and protecting the gaps and ambushes. If we are negligent, the enemy will outflank us and create a disaster. From the beginning of the revolution until now, wherever we have been outflanked, it has been due to such negligence. If we search, we will find the negligence. Let us not always pursue political analysis. Of course, I do not deny external and real political interactions; but the essence of the matter is within us.

In the same sequence of verses, after one or two more verses, it says: "Indeed, those who turned back on the day the two armies met, it was Satan who caused them to slip because of some of what they had earned." We win in battle because of piety. If we are defeated, it is because of impiety; because of that disease that has infiltrated our souls and we have neglected it.

Brothers! Let us not be negligent. The greatest punishment of God upon a nation is that the nation becomes negligent. The worst pain for a society is the negligence of that society; let us not be negligent of God. In our hearts and souls and in every decision and action - administrative work, political work, military work, management, when spending money, when allocating credit, when passing laws, when judging, at all stages - God must be remembered. We must work for God. This way, this society will progress.

Everyone needs piety; you and I need piety for two reasons:

The first reason is that if we act without piety and as a result of our impiety a disaster occurs, the disaster will befall Islam, not us; then the burden and disgrace will be on our shoulders. I think I once narrated this story of Rumi in Friday prayers. Whenever I remember this story, I am shaken. In a city of Muslims, there was a Christian neighborhood, and a girl from the Christians had fallen in love with Islam and had an inclination towards Islam. She did not go to church, did not participate in religious ceremonies, and her parents were at a loss as to what to do with this girl. A bad-voiced muezzin or Quran reciter was found, and the girl's father paid him to come near their house and call to prayer! He went and called to prayer. When his unpleasant voice rose, all the people of that neighborhood were terrified. The girl said: What is this sound? The father replied: It is nothing, it is the call to prayer of the Muslims. The girl said: Really! Are these Muslims? Her love for Islam vanished! Rumi narrates this story in the book of Masnavi. This book is a book full of wisdom. This is also a wisdom that is a reality.

They look at Islam from our perspective; they see Islamic truths through us; our mistakes will also be attributed to Islam; God forbid, the defeat of Muslims will also be attributed to Islam. They will say Islam was defeated; they will not say a group did not understand Islam correctly, did not act correctly, they were defeated.

Today, the smallest failure for our nation will set back fifty years or more of the Islamic awakening movement. These young people who chant slogans in the name of Islam in Africa, Asia, the Middle East, and even in the cities of European countries, and are excited in the name of the Islamic Republic, have seen Islam with its progress, with that Imam, with that luminous face, with those luminous words, with that divine administration of society, and with that piety that, thanks to the revolution, was pouring from the peak of our society and was covering all strata of society to some extent. If there is a defeat, a failure, a bad action, everything will change, and the enemy will become emboldened.

The second reason is that this system, its movement and success, is only possible through piety. This is the characteristic of a divine system. A system of truth does not progress without piety. The system of falsehood, which is opposed to truth, is different. Of course, there too, adherence and commitment to a series of principles are necessary to progress; but piety in the sense of purity and righteousness and consideration of all values - which is necessary in a value-based, ideological, and Islamic society - is not necessary in the front of falsehood. Because they have no commitment, they do not refrain from false methods, they do not avoid ugly consequences; they strike and advance, they lose something and gain something. But the front of truth is not like this. The front of truth can only stand against the front of falsehood and advance if it is with God, with piety, and with purity, and nothing else.

The system must be maintained as a religious and value-based system. In these few years, global arrogance and its agents and loudspeakers have constantly tried to make us regret being a value-based system. They have repeatedly said that these people are reactionary, backward, fanatical; they have raised some Islamic rulings and made propaganda about them; they have attributed our personal wrongdoings or those of other Muslims to Islam, so that we become flustered, reach the end of our rope, and say that no, we are not religious, we are also a system like the rest of the world's systems! Their intention is this. Even if you do not say it verbally, but your actions are those of a non-value-based and worldly system, they have achieved their goal, and that is our defeat. Their goal is for this front to be defeated.

This front will only advance with piety. This system will not progress except by observing piety, purity, and precise and correct accounting and self-accountability of each of us - "Take account of yourselves." It is a mistake if someone thinks that we should do the same things that other governments and other state officials do in the world. We have principles, we have our own methods; these belong to Islam. These principles must govern the world; not that the wrong principles of the ignorant and arrogant world impose themselves on us.

We must not forget God, death, divine questioning, and divine accounting. If we are faced with an investigation by a weak, uninformed human investigator, or if we think we might be, we pay attention. When you are tired of work, when you feel what is the need to pursue the work, when a friendship is at stake, when a desire for more and selfishness and personal thinking is at stake, when a false judgment about a Muslim brother is at stake, remember this verse: "What is the matter with this book that it leaves nothing small or great but that it has enumerated it?"

Others do not have these. Systems that do not believe in God and the Hereafter, depending on their cunning, how they manipulate and maneuver so that the worldly calculating and auditing eyes do not see, the judge does not see, the court does not understand, the inspector does not understand, the superior does not understand, the matter ends here. We are not like this; where others do not understand, where others do not discern, that is where our problem begins, that our soul does not overcome us and does not tempt us.

Brothers! The system must be preserved on the basis of piety; the way to piety is the remembrance of God. Ministers, representatives, various managers of the country, judicial officials of the country, should not consider themselves needless of prayer, supererogatory prayers, remembrance, attention, supplication, and weeping and turning to the Lord; do not say now that we are busy serving the people; let someone who does not have much work pray! No, the main work is this. If this is not there, we are unsupported there. Where temptations line up against us and I, the weak, untrained, worldly-greedy person, stand against these temptations, what will hold me back? "Say, 'What would my Lord care for you if not for your supplication?'"

Pray, perform supererogatory prayers, pay attention, be reminded; in the day and night, set aside an hour for yourself and your God; pull yourself out of various tasks and occupations; become familiar with God and the friends of God and the Imam of the Age (may God hasten his reappearance and may our souls be sacrificed for him); become familiar with the Quran and reflect on it.

I need more than you for someone to say these words to me. I too must be subject to these admonitions; we all need it. This way, this heavy burden and this exceptional divine trust that God Almighty did not place on anyone's shoulders after the early days of Islam, but placed on your shoulders, can be delivered to its destination; otherwise, it is the disgrace of this world and the Hereafter.

We must advise each other. I have considered a few headings to present; I intended and still intend not to make the talk long. Moreover, you are all experts; a hint is enough for you.

The first heading is related to the issues of the people and the government. Gentlemen! These people - as the Imam repeatedly said - are our benefactors; this is no joke. I saw one of the officials in a gathering where his behavior with the people was somewhat arrogant. I sent a message and said to tell him that if he wants to make up for that behavior, he should appear in the same gathering and say: O people! I am your servant. He has not said anything wrong; has he lied? What is a country official? What is our reason for existence other than serving the people?

The Imam said: If they call me a servant, it is better than calling me a leader. This is a correct statement; because servitude, for a person whose heart is awake, is a greater praise. The Imam's entire being was awake; he was not joking or being polite. Truly, if this nation testified - and they certainly did - that the Imam was their servant, the Imam would be happier than if the entire nation shouted in unison that you are our leader.

Serving the people is an honor. These names and these positions and these titles have no honor. Throughout history, many have come and gone with these names and titles; but they took nothing with them but the curse of God and the servants of God. What value does it really have? I am a leader, I am a president, I am the head of such and such a branch, I am a minister; what value does it have? If I can convince myself that I am a servant, that is something; otherwise, what value does it have? Servant of whom? The people. Of course, all the people of the nation and society must be served; but primarily the deprived class must be given special attention for service; for two reasons: firstly, because their need is greater and justice requires it; secondly, because their support for the system is more serious and permanent and has always been so.

Who were in the fronts? Consider the proportions; many of these wealthy people, these affluent members of society, these insensitive and unfeeling ones, eight years of war came and went, but they did not feel the war; the same food, the same comfort, and the same peace! If for four days that city was under attack, they would get in their car and go somewhere else and rest comfortably; they did not understand what happened to this country! These are not the people for whom the government and agencies should kill themselves to serve. No, the one who felt the war and bombing and economic blockade and water shortage and power shortage and inflation and other problems with all their being in these ten, twelve years, they should be primarily considered. When we say people, we mean these; the same common people that the Commander of the Faithful (peace be upon him) in his historical command to Malik Ashtar said to keep the common people and leave the special ones. The common people, meaning those who are with you in war, with you in difficulties, share hardships with you, remove your sorrow from your heart, make themselves a shield for you, and are sincere; not the comfort-seeking, greedy, demanding ones who are never satisfied. As long as they receive some benefit, they want you; as soon as a little is reduced, they turn their faces away.

Gentlemen! We have two tasks towards the people: one task is to deliver service to them; the other task is to gain their love and trust. Deliver service to them, what does it mean? It means wherever you are, your program is correct when its benefit reaches the same people I mentioned. Of course, we are not looking for short-term benefits. Do not say that now the five-year plan has become such and such. The situation of the salaried people has worsened. Of course, regarding the issues related to the situation of inflation and problems, there are matters that, God willing, I will discuss in a separate meeting with the government. No, the correct program and the right path that will lead to the general good of the people is the criterion. In the judiciary, this is the criterion; in the legislative body, this is the criterion; in the executive body, this is also the criterion. Everyone in the country must strive to serve the people. You must spend time for this work.

The experts in the ministries, if they themselves do not know some points and are not aware, explain to them and tell them that the expertise expected from you is to find and present the situation that is beneficial and useful for the people. This expertise is the correct expertise. The expertise that has not understood the issues of the people is not necessarily very trustworthy. Now I am not saying to take the experts by the hand and remove them from the agency; no, explain to them and make them understand what you want from them.

Of course, from the beginning of the revolution until today, a lot has been done for the deprived classes. For twelve years, I have been closely familiar with the executive issues of this country and I know what work has been done in this country. A lot of work has been done, various agencies have done a lot of work; but what is needed is not comparable to what has been done.

We do not just want to work; we want to eliminate deprivation and remove the deprived from deprivation; this is the goal. Otherwise, if you say I am working, it may be that in an office someone says I have to work eight hours or six hours, or I have worked ten hours and that is enough. This logic is not a correct logic.

Of course, if you get tired, if you need rest, you should rest, so that you are ready for work. We do not deny rest; but work has no limit. Work is until we reach the result and get closer to the goal and purpose that is intended. Therefore, as long as a person has the ability, they must work.

The second heading is related to the trust and love of the people. The systems of the world are managed in three ways:

Either by force, like the police systems of the world, which of course this is called management; they are not managed, in the end, they do not last. You see these communist despotic systems and the despotic royal and quasi-royal systems in the world. This is not possible for us and we are not like this.

The second type is those systems that are managed with deception and propaganda; like these Western democracies. Yes, pressure and whip and torture are not like despotic systems and people are apparently free; but they are managed with deception. These systems have huge propaganda machines at their disposal and have surrounded the entire lives of the people. The worker, the employee, and the merchant do not have time to see outside that revolving dome they are trapped in and think about it; whatever they say, they understand the same. Today in Western countries, in America and in apparently democratic countries, it is like this. Massive propaganda pours over people's minds like a flood and there is no opportunity for people to understand. If you can find an opening, then you will see that the democracy and freedom they talk about immediately change! They are democrats; in conditions where they can keep people with the same deception and trickery. Where something comes and breaks their deception barrier, immediately the whips and harsh methods reappear! See the behavior of the American and European governments with Islamic movements, with freedom movements in America, with the movements of blacks - which are dealt with with utmost violence; this is also one way. Naturally, this is not our position; it is not Islamic.

One type of system is also a system that is managed with the love and affection of the people. People must be treated with love and respect and attention must be paid to them so that they are connected to the ruling apparatus and stand behind it. Our system has been like this so far; it must be like this after this as well. The greatest crises will also be overcome by this affection and love of the people.

Once, the president of a country wanted to explain his political problems to me. He said that one of our past presidents raised the price of sugar by one qeran, a coup was staged against him and he was overthrown! I said his problem was that he did not have the people with him. In our country, the prices of fixed goods sometimes rise tenfold, but not a ripple occurs; because the people are behind the apparatus and trust the apparatus. I said when the people are behind the apparatus, we also come and tell them that for example, we used to give this product at this price, but now we want to raise it; the people accept. Five, six years ago we told the people that everyone must financially support the war; the people rushed to the banks like ants and locusts to deposit money into the financial account of the Supreme Council for War Support.

How do you want to gain the love and trust of the people? The people must trust you and me. If we pursue our own issues, think about our personal lives, pursue our luxuries and formalities, and do not set any limits for ourselves in spending public funds - except for a limit that creates judicial trouble! - and spend as much as we can, will the trust of the people remain? Are the people blind? Iranians have always been among the most astute nations; today, thanks to the revolution, they are among the most astute; even more astute than the astute. Gentlemen! Do the people not see how we live?

When our Hezbollah youth went to jihad or to the Revolutionary Guards or to such and such a ministry and they were asked how much salary do you want, they said what are these words, am I here for a salary? They insisted that after all, your life and your wife and children must go on; take something. Do you think these are legends? I think if you go and tell this in the world, if someone has not seen our situation a few years ago, they will say it is a legend; but this is reality. This event happened in this Iran and in this Tehran and in these ministries of ours; it was not one or two cases. When a member of parliament was first given a salary, they were embarrassed to take it! Some of our friends in the first term of parliament were ashamed and disgraced to take a salary! They said should we take a salary?!

Brothers! You and I are consuming from that reserve; do not forget, the people saw that. We cannot graze and wallow in material life like animals and expect people to look at us as a model; people many of whom are deprived of the basics of life.

In this path, many things must be sacrificed. Not only forbidden desires, but also permissible desires must be sacrificed. I am not saying be like the Prophet, I am not saying be like the Commander of the Faithful - who was the student of the Prophet - that when one reads those things, one's body trembles. The Commander of the Faithful, whose asceticism in life and the world is proverbial and both Muslims and non-Muslims know it, says about the Prophet: "He belittled the world and made it insignificant and despised it and made it contemptible." He belittled the world - meaning these pleasures and enjoyments and worldly possessions - he despised them and made them insignificant.

In Quba, they brought water for the Prophet and mixed something like honey with it. The Prophet said: I do not forbid this, but I do not eat it. These are two things; either water or honey. They have not asked this from us. If they ask from me and you, we are in trouble! Can we live like that? It is clear that that holy, celestial soul is something else.

The Commander of the Faithful in this same sentence says that God Almighty made the Prophet understand that if I take the world from you by choice, it is to give you something sweeter. The friends of God saw that sweeter thing. You and I do not feel it; but we must go in that path, we must take steps in that path, spend less, make less unnecessary gifts, pay less attention to our personal lives.

You and I are the same student or teacher before the revolution. One of you was a teacher, one was a student, one was a seminarian, one was a preacher, we were all like this; but now we hold weddings like the weddings of the aristocracy, make houses like the houses of the aristocracy, move in the streets like the movement of the aristocracy! How were the aristocrats? Because they only shaved their beards, but we have grown ours, is that enough?! No, we also become extravagant. By God, in the Islamic society, it is also possible for extravagance to arise. Let us fear the noble verse "And when We intend to destroy a city, We command its affluent but they defiantly disobey therein." Extravagance also brings disobedience with it.

Keep moderation; the government's expenses are high and heavy. The heavy expenses of the government result in, for example, removing subsidies in such and such a sector. This is a correct, solid, and logical policy; there is no doubt about it, it must also be done, there is no other way, it also puts pressure on the people; but let us set these expenses fairly and not add anything to the expenses with our own hands.

If an amount of the government's expenses is the change of decoration of the office of the director-general and the deputy minister and the minister and such and such a judicial official and such and such an official in various sectors, this is a crime and a mistake. If one of the government's expenses is to bring such and such a number of new cars and distribute them among the agencies, we have no right to count this as part of the government's expenses and deduct it from the people's subsidy. No, this is wrong. Set a limit for these things. Agencies must issue circulars and set a limit for these decoration changes and house changes and additional expenses. I am not saying be like some extremists who say let us sit in a mosque and minister; no, it cannot be done in a mosque. Ministering requires a building and four rooms and a number of officials and some facilities for the life of the gentleman who wants to serve; but it must be within a limit.

Sometimes discouraging reports come from places and in some cases, a person really sweats with shame; observe. We ask why a luxury and new and high-model car? They say we have security issues! What security issues?! The responsible gentlemen in the National Security Council or other places should sit down and determine and cut the matter somewhere; if I have to intervene, tell me to intervene somewhere. What is this situation where in front of every ministry and office, dozens of cars of various colors belonging to the officials of that place are seen without any account or book?! Who has said such a thing?

A report has come that a cleric in one of the agencies, himself has a car, but uses a government car! I wrote that he has no right to do this. I received a reply that this is the practice and everyone does it! This gentleman himself has a car, which is necessary for himself; his wife also has one and it is not possible for his wife to use this car! Amazing! What kind of talk is this?

I am now announcing and I have previously written and said that when gentlemen have personal facilities, they have no right to use government facilities. If you have a car, ride it and come to the ministry and your workplace; what does a government car mean? By God, if I were not blamed by the people for constantly recommending security considerations, I would come out with a Paykan car.

Suffice to the necessity and keep moderation; these things distance us from the people, they distance the clergy from the people. The clergy became sweet in the eyes because of piety and abstinence and disregard for the world. Without piety and without throwing away the world, one cannot remain sweet in the eyes. People have no courtesy; God also has no courtesy with anyone.

I have repeatedly said that God Almighty in several places in the Quran says about the Israelites: "And We favored them over the worlds"; We preferred you over all the people of the world. These are the same Israelites about whom the Quran also says: "And humiliation and poverty were struck upon them, and they returned with anger from God." Why? Their own behavior caused such a situation. Does God have kinship with me and you? Does God have kinship with the Islamic Republic and with this name? It is me and you who must determine whether this republic is Islamic or not; this is also in our behavior.

Of course, there are many who have pulled out and thrown away the tooth of these things and have adapted to a simple life and temptations have not drawn them to themselves. I know these among our officials - both clerics and non-clerics - they are not few. What I am saying is a minority; it is not a majority. There is really a considerable number who are indifferent to these things and live the same way they did before the revolution and at the beginning of the revolution; this is correct. So, the love and trust of the people are achieved through honest and correct expression of realities.

The third heading is related to the political issues of society and these factional rivalries and confrontations. In my opinion, whatever we say in this regard is less and less effective than what the Imam said. In these matters, the Imam repeatedly said the essence of the matter. Let us truly return to the line of the Imam. There are two groups - let them be - but why do they conflict with each other? Can common points not be considered alongside points of divergence? What is wrong with groups that are in conflict - clerical groups, student groups, groups in parliament or elsewhere - sitting together every once in a while and expressing the common points between themselves? How many things do you disagree on? Are the points of disagreement stronger and more important than the points of agreement and unity of opinion? Who has said such a thing? Who can claim this?

The one who insults his Muslim brother, whose political inclination and line differ from his, attacks him, writes against him, and gives a speech, does he not know what he will lose with this action? You want to reform your brother in your imagination. Is the one who hears this absolute and unconditional criticism and objection of yours - which is often absolute - your brother? Go find your brother secretly, say whatever you want to him; why do you create intellectual confusion for the people and the general audience of society with this discord?

I must say this frankly that unfortunately, such actions exist from both sides. If someone says that we are one-sided in this regard, we are considerate, I must say that no, I do not confirm this. Unfortunately, both sides have harsh and inappropriate confrontations with each other in the Islamic environment. The words are accompanied by insult, falsehood, and sometimes slander. From the action of one person, a general conclusion and a general inference are made; this is wrong and deceitful. Brothers! If this continues, what do we lose? The people and the trust I mentioned.

I once said that if the people are familiar with the terminology, now there is a composite consensus on the immorality of everyone; because both sides are unanimous! These say they are bad, they also say these are bad, and there is no third opinion! How is this dealing with issues? We lose the trust of the people in the system itself. Do not say people do not lose trust in the system. This system, which for ten, eleven years had someone like the Imam at its head and the striking whip of that great man's words fell on all of us - look at the volume of the Imam's words; I do not think that in any subject as much as the subject of differences, he said - yet we were not reformed. Does this not show that the foundation of the work is flawed? If you continue, you create this inference for the people and they will not go to find the positive points in between and reflect on them; they will say it seems there is a problem in the original work!

You see that your brother thinks wrongly; for example, if he has a newspaper, he has chosen a bad path in his newspaper; he is a preacher, he speaks badly on his pulpit; he is a member of parliament, or a government official, he has adopted a bad method. If you do not make that sharp, poisonous, bitter criticism, what really happens? If you do not do this, will Islam be lost?! Will the revolution be lost?! By God, no. If someone justifies this for his soul, he must accuse his soul. This is a satanic and self-deceptive justification. It justifies so much that if, for example, you did not write this article here, if you did not say this word in such and such a tribune, if you did not make that speech there, everything will be overturned! No, if you do these, many things will be overturned!

Now elections are ahead. Different factions should sit together, think together, exchange views, and work together and get closer; can it not be done? Unity and getting closer to each other require compromise. We cannot stand in our place, the other also stands in his place, and then say let us get closer to each other. Getting closer is that you take a step, he also takes a step.

In my opinion, real differences are less than the appearance of differences; this is also a point. The real difference and separation between brothers are much less than what they express. I do not know why this state of exaggeration in our speeches and statements does not stop?! They speak in such a way that those poor optimistic ones sitting outside think that tomorrow they will jump at each other and take up arms against each other! The words are so harsh.

These words tempt the enemies; as the Americans are now tempted; even some dead groups are tempted! Why do you speak like this? Your hearts are closer to each other than what is shown in your statements. This was the next issue that in my opinion is also an important issue and whatever is said about it is not enough.

The fourth heading is the cultural issue of society. As I have felt and understood from the total work being done, it is that an all-out organized attack is underway. It was natural that the revolution at the beginning could not attract the intellectual community of artists and those engaged in intellectual work who had nothing to do with religion and faith and clergy and piety and the like. Of course, some of them were attracted to the revolution; because they had awakened consciences that attracted them to the revolution; some remained on the sidelines and the revolution could not attract them.

In the early years of the revolution, they did not dare to breathe. This group - which I knew closely even before the revolution and was aware of their spirits and characteristics - their nature is that they are not people of danger and entering difficult and dangerous and risky scenes. At the beginning of the revolution, the storm of the revolution had forced them to go to their homes; at most, they would confide in each other behind closed doors. Gradually, when they started a publication, wrote a pen, said something somewhere, someone said something in their favor, they brought out a poem somewhere and no one objected, they saw that it seems that in this space it is possible to organize and do something.

What they want to do is to completely take the rear of the revolution in their own arms. The rear of the revolution is the people. The front line is the officials, then the closely affiliated with the officials, then the vast multitude of the masses. They thought that if we can throw a lasso around this vast multitude behind the officials and take them in our hands, everything will be solved.

Of course, it is true that if they can do such a thing, it will be a severe blow to the revolution. If they can attract the thought and remembrance and heart and desire and sometimes rational judgment of those who are behind the front, they have taken them between their two arms. This is true; but whether they can or not, in our opinion, their assessment is a naive assessment. They thought they could and started; the goal is this.

It is felt that in cinema, in the press, even in radio and television - which belongs to the government, but after all, such elements are present there - in cultural halls, in festivals, and in various cultural areas, a part or a piece of that set is present there and they are working. At first, they moved purely culturally, but now they have also politicized it. Criticize the government, criticize the system, put a question mark on the past of the system. This work has been done. This work is a very dangerous work.

Of course, when we say dangerous, it is not that it is incurable or difficult to cure; no, it is very easy to cure; provided that the patient and also the doctor feel that there is a disease. If they feel there is a disease, then it is no longer difficult to cure; it is very easy to cure. The danger is where you and I do not understand that such a thing exists; and I am now saying this.

We are cultural, we are people of cultural discernment. A person who is in a cultural space smells, does not need to touch or see to understand something. Today it is completely perceptible to me. This should also be known by our journalists, our radio and television, and our propaganda agencies - like the Ministry of Culture and Islamic Guidance and the Islamic Propaganda Organization and Education and others. Today this is the issue.

Of course, I said that their nature is such that if you scold them, they retreat; their nature is not that of a believer, it is not out of faith and belief; when they speak, "His speech pleases you in worldly life." The speech is beautiful. The nature of the materialistic intellectual community is this. When they speak, they sew the earth and sky together. When a person hears, they think that this is a burned soul speaking from the depths of their soul; when you get close, you see that no, there is nothing; it is not beyond the tongue! Therefore, many of them have written about colonialism and Zionism and oppression and such things many times, but they were not willing to take a step in the field where the people entered; they even turned their backs on the people. They are severely captive to money and captive to desires and personal wants. Propaganda agencies must be vigilant and not allow; they should sit and think about this issue; it is not a matter of taste. It should not be that an agency does a hasty, inappropriate action with the whole conspiracy.

Of course, two kinds of work can be done: one is negative work, the other is positive work. Negative work is confronting them and preventing their conspiracy. Positive work is correct cultural work; a good pulpit, a good sermon, preaching to the people and explaining things to them. These newspapers of ours, these magazines of ours, these speakers of ours, these responsible gentlemen who constantly speak here and there and in mosques and behind tribunes and in this city and that city, their main speech should be this. Instead of attacking this and that, talk about the revolution and the blessings of the revolution and the power of the revolution and the value of the values of the revolution and the necessity of adhering to these values; this is also a cultural issue.

I conclude my remarks with a prayer and say: O Lord! By the sanctity of Muhammad and the family of Muhammad, keep us steadfast on the path that leads to Your goals and grant us insight and patience in this path. O Lord! Make our hearts more familiar with the truths and more compassionate with each other. O Lord! By Your power and the strength of the Muslims, remove the evil of the enemies of Islam. O Lord! Make us aware of our great duties in these sensitive days and illuminate our hearts with Your remembrance and name. O Lord! Include the satisfaction of the Imam of the Age (may our souls be sacrificed for him) and his prayer for us and make us among the helpers and soldiers of that great one. O Lord! Make the pure soul of our dear Imam and the pure souls of the noble martyrs pleased with us. O Lord! Make us true servants of the people, especially the soldiers of the revolution and the Basijis and the families of the martyrs and the rest of the devoted ones on the path of the revolution. Make what we said and heard for Your sake and in Your path and accept it from us by Your grace and favor.

Peace be upon you and God's mercy and blessings