Speech at the Farewell Ceremony for the Staff of the Presidency

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

One of the things that is certainly considered among the divine blessings is that at various stages of one's life, when one reflects and observes the course of work at that stage, with the knowledge of one's own state and work, one feels proud before one's conscience and the awakened conscience of those who will be involved in this action. This is truly a blessing. I feel that in the reflection on the eight-year cooperation with the colleagues of the Presidency, I am blessed with this.

If this relatively small apparatus, which holds a prominent position, is fairly evaluated over this period—a long phase of continuous work—both this apparatus itself and I, who have been involved with it, and those who have faced this apparatus with open eyes and awakened conscience or have evaluated or will evaluate its work, will experience peace of conscience and satisfaction. Therefore, I feel satisfied with the colleagues of the eight-year work period in the Presidency.

We do not claim that there have been no shortcomings, failures, or errors in this small apparatus; because it is not expected from a human apparatus to be without any shortcomings or errors, and also from a nascent apparatus that started from scratch and is at the beginning of its work, and during this period—which is a short lifespan in the institutional and organizational work—has not inherited any past experience, it is not expected to perfect itself to the extent that no shortcomings or deficiencies arise from it. Shortcomings and inexperience and deficiencies are natural. Errors and mistakes, to the extent they have occurred, are acceptable. During this period, the apparatus has been a good apparatus.

Some may think that I am unaware of some of the disorders and deficiencies within the apparatus. I must say that no, I am not unaware; but what is the criterion for a good or bad apparatus? We have nothing to do with other countries and systems about what is done in an apparatus at this level and what problems arise, it has nothing to do with us; but if you compare this small apparatus with other apparatuses that have existed in the Islamic Republic system, you will see that this apparatus, after what pertains to the Supreme Leader, has been above all other apparatuses. Here, it has been the Presidency apparatus, which all other apparatuses, in terms of administrative level and credibility, are below this.

Let us consider two points: one point is the unacceptable use of credits and positions and titles—what is commonly referred to as power display—and the other is the illegitimate use of financial matters. Of course, in the Islamic Republic, thanks be to God, all apparatuses are based on righteousness; but in apparatuses based on righteousness, it is not that Satan does not find a way. However, if you compare, you will see that, thanks be to God, this apparatus has remained healthy in terms of these two criteria and standards—which may be the most important and sensitive criteria and standards. It is very important and noteworthy that those appointed to a high-level apparatus in society and in various apparatuses do not make illegitimate use of it. This is a high and important criterion for me. We, thanks be to God, see this situation achieved here. It shows that in this part and also in that second category, the piety of the brothers and the attention of the officials have been such that they have been able to prevent such a problem from arising.

The brothers who performed substantive or formal tasks in this apparatus, during various periods and the ups and downs of these eight years, sometimes provided services and endured hardships that they did not want to flaunt to others. Some efficient elements have been in this apparatus who undoubtedly ranked first in efficiency and knowledge and problem-solving for the Islamic Republic system; but they never trumpeted this. Certainly, their work adds to their reward. That lack of widespread publicity may also have been somewhat related to my temperament. I do not know how positive this temperament has been in relation to the spiritual rights of the brothers. However, I did not like to use some abilities and efficiencies and knowledge and information for publicity; although wherever we deemed it necessary for the apparatuses, whatever it was, we provided it to the apparatuses; because it belonged to the country and the revolution.

If someone has correct knowledge and efficiency and understanding, it belongs to the revolution and must be placed at its disposal; but to now present knowledge and efficiency and bring it to the forefront in the horizons of the society's or political and governmental system's mentality, it has not been so. The brothers, in many cases, performed their service quietly and without noise and without expectation here; while there have been very good efficiencies and good efforts have been made.

They perform the work with the trust of divine reward and for good purposes, which if accepted by God, is the greatest reward for them, and they do not care whether people become aware of their activities or not. It is necessary to thank all those who, during the two terms of the presidency or in part of this period, performed intellectual and service and substantive and formal tasks sincerely and devotedly and without expectation and without noise. Certainly, God's gratitude to them is much higher and more valuable.

Regarding the future, we must prepare ourselves to serve anywhere and in any way; without having previously shown or specified our service somewhere. From the beginning of the revolution, I was like this and my intention was this. When it was supposed that Imam Khomeini (may his soul be sanctified) would come and we were in sit-in at the University of Tehran, a group of close friends with whom we worked together and all of them found names and signs during the revolution and some of them were martyred—like Martyr Beheshti, Martyr Motahari, Martyr Bahonar, our dear brother Mr. Hashemi, the late Rabani Shirazi, the late Rabani Amlashi—we would sit together and consult on various issues. We said that Imam would enter Tehran in two or three days or, for example, tomorrow, and we are not prepared. Let's organize so that when he comes and there are many referrals and work is referred here from all sides, we are not left waiting. There was no talk of the government.

We were members of the Revolutionary Council and some did not know this at that time, and even some friends—like the late Rabani Shirazi or the late Rabani Amlashi—did not know that we were members of the Revolutionary Council. We worked together and there was no talk of the government; it was about the Imam's house that when he enters, responsibilities will arise. We said let's sit down and organize for this issue. We set an hour in the afternoon of a certain day and went and sat in a room. There was talk of dividing responsibilities and there I said that my responsibility should be to serve tea! Everyone was surprised. What does it mean? Tea? I said: Yes, I am good at making tea. By saying this proposal, the session found a mood. One can say that, for example, the office of referrals is my responsibility. There is no competition or conflict. We want to manage this apparatus together; wherever we are placed, if we can do the work there, it is good.

This has been my spirit. Of course, I knew that the words I said there, no one would appoint me to serve tea and they would not let me sit there and serve tea; but really if it came to the point where they said making tea is your responsibility, I would put aside my cloak and roll up my sleeves and make tea. This proposal was not only to say something; I was really ready for this work.

I entered with this spirit and I often told my friends that I am not the one who, if I enter a room, says that chair belongs to me and if it is empty, I go and sit there and if it is not empty, I sulk and go out. No, I have no specific chair in any room. I enter the room and wherever is empty, I sit there. If the apparatus feels that this place is small for me and seats me on another chair, I sit and if it also considers that work appropriate, I do it.

Saying these things may not be very easy and may be interpreted as other things; but I really believe that for the revolution we must be like this. Do not determine in advance that our chair is there and if we see that they gave us that chair, we are happy and go and sit and say it was our right and if we see that chair was not and or a corner of it was slightly worn, we say we were wronged and do not accept and sulk and go out. I did not have this spirit from the beginning and I did not try to be like this. In the apparatus of the revolution, our duty is this.

Before the passing of Imam Khomeini (may his soul be sanctified) when the presidency period was ending, I was gathering myself. They repeatedly referred and proposed some jobs. Irresponsible people had tailored these jobs to my size and stature! But I said that if Imam ever obliges me and says you do such and such work; because the Imam's order is a duty and there is no return, I will do it. But if it is not a duty—and I will ask the Imam not to impose a duty on me so that I can engage in cultural work—I will pursue cultural work.

Not only for this period, but always keep yourself ready so that the revolution—however it requires—can use you. Let us have this memento together. Sometimes, the best use of a living, intelligent, and conscious human being is to become like a ladder and someone places their foot on their shoulder to reach somewhere to do something. What is wrong with that? If the interest of the revolution and the country requires, such work must also be done.

My advice to you dear brothers is that wherever you are, whatever work you feel the revolution needs, do it. The revolution needs the work of efficient and honest people. Truthfulness and sincerity are the first conditions. If we do not see truthfulness and sincerity in someone, it is very likely that their work will also be useless or sometimes cause problems. A person who lacks truthfulness and sincerity but has efficiency is like a machine that if not monitored and a screw of it becomes problematic, sometimes you see it also hits a person. Human efficiency is that each individual, with sincerity and truthfulness and correct intention, performs the task assigned to them so that they are considered human and not a machine.

Again, we thank our dear brothers and sisters who have worked hard and we hope that, God willing, God will grant you success so that you are always in the service of the revolution and the country and Islam and that your forces—wherever possible—are used to the maximum for the revolution and Islam and the country. God willing, God will also grant us and you success so that we can always maintain the sincerity and purity of our intentions.

Peace be upon you and God's mercy and blessings