Statements in Meeting with System Officials

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 and prophet, Abu al-Qasim Muhammad, and upon his pure and chosen progeny, especially the Awaited One of God on earth.

In the supplications that have been mentioned in the blessed Sahifa Sajjadiya and other authentic prayers for the month of Ramadan, various attributes of this month are noted, each of which is worthy of reflection and contemplation: "The month of repentance and return" - regarding which I will say a few words shortly - "the month of Islam," which is mentioned in the supplication of the blessed Sahifa Sajjadiya. The meaning of Islam is the same as what is stated in the noble verse: "And whoever submits his face to God while he is a doer of good has certainly grasped the firmest handhold." (1) Submitting one's face to God means surrendering one's heart and soul; it means yielding to the divine will, the divine command, and the divine law. "The month of purity." Purity can mean that which cleanses - that is, a month in which there exists a purifying element that grants purity and cleanliness to a person - or it can be mentioned as a source; that is, the month of becoming free from impurities and defilements. "The month of purification." Purification means becoming pure. When a precious metal mixed with dissimilar metals is placed in a furnace - for example, gold - this is called purification. It means separating the pure human essence from impurities and filth. These are the characteristics mentioned regarding this month.

It seems to me that the month of Ramadan, among the days and months of the year, has the same significance as the times of prayer throughout the day. Just as in the sacred Islamic law, opportunities have been provided for us, who are confined and limited by material factors, these opportunities are the times of prayer - the time of dawn, the time of noon, the time of afternoon, the time of sunset, the time of night prayer; they serve as a wake-up call, a moment of solitude for creating illumination in the heart and soul; the prayer times throughout the day have been established for us so that we do not drown; so that we can momentarily escape the bondage of matter, take a breath, and remember spirituality, and not be entirely immersed in materialism - it seems that the month of Ramadan has a similar status in the course of the year; it is a breath for the human spirit and the divine soul of humanity; it is an opportunity through this long month of spiritual exercise for the soul to be freed from the shackles of material factors that surround us, to find salvation; to take a breath, to gain illumination. The sacred law has established the month of Ramadan for this purpose. Well, this is an opportunity.

Among the characteristics mentioned - all of which are important - what draws my attention, and I now share with you, who are the officials of the country, is this "month of repentance and return"; it is the month of repentance, the month of return. Repentance means returning from a wrong path, from a wrong action, from a wrong thought. Return means turning back to God, returning towards Him. This repentance and return naturally contains a meaning within itself. When we say to return from a wrong path, it means that we must identify the point of error, the wrong path; this is very important. As we move forward, we often find ourselves neglecting our own actions, our own mistakes, and the shortcomings we commit; we do not pay attention to the flaws that exist in our actions. This applies both personally and collectively; our nation, our party, our movement, our faction. Whatever relates to the individual often goes unnoticed; thus, others must point out our flaws. If we understood and corrected ourselves, there would be no need for others to tell us. This repentance and return that has been mentioned, its first step is to pay attention to the flaws in our actions, to understand where our work has issues; where our mistakes lie, where our sins are, where our shortcomings are. We must start with ourselves, and then extend to broader collective circles. First, we must evaluate ourselves, see where we went wrong; this is the duty of all. From ordinary people, who often commit mistakes and sins, to distinguished individuals, to the righteous servants of God, even to the saints of God; they too are in need of seeking forgiveness, they too need to repent. There is a narration from the noble Prophet of Islam (peace be upon him and his family), which has been narrated by both Shia and Sunni sources. It is reported from him that he said: "My heart is sometimes covered with a veil"; meaning it is clouded. "Covered" means "clouded"; like when clouds cover the sun or the moon, creating a relative darkness that prevents its radiance. He said: "My heart is sometimes enveloped in this cloudy state." "And I seek forgiveness from God seventy times a day"; the Prophet says this; that pure soul, that immaculate essence. In another narration - which is from our sources - it is stated that "the Messenger of God (peace be upon him and his family) would repent to God seventy times a day". Here, the term repentance is used. It is reported from Imam Sadiq (peace be upon him) that the Prophet would repent seventy times a day, "without having committed a sin"; without having committed a sin. Well, the Prophet is infallible; what does he repent for? The late Fayz (may God have mercy on him) says: "The sins of the prophets and the saints are not like our sins; rather, it is merely the abandonment of constant remembrance and engagement in permissible matters." It is possible that in the streets and markets and ordinary life, a prophet or a saint may experience a moment of forgetfulness; what constitutes the majority of our lives may, for them, be a moment of distraction, becoming preoccupied with a permissible matter; even this requires seeking forgiveness for the Prophet. Therefore, this is not exclusive to us; it applies to everyone.

Well, this is a more pressing duty for the officials. That is, for you and me, who have responsibilities in certain aspects of the country's affairs or influence in a specific social domain, our duty in seeking forgiveness and returning to God is heavier; we must be very vigilant. Sometimes even within our subordinates, a violation occurs; if this violation is somehow attributed to us, we are responsible. Just as if, for example, we have been negligent in communication, negligent in selecting this person, negligent in addressing violations, this has led to a violation occurring. "Protect yourselves and your families from a Fire whose fuel is men and stones." (2)

Thus, the conclusion is that during the month of Ramadan, to the best of our ability, we must be vigilant, correct our behavior; we must correct our thoughts, our words, our actions; we must seek out the flaws and eliminate them. In what direction should this correction be? In the direction of piety. In the noble verse regarding fasting, it states: "So that you may attain piety"; (3) fasting is for piety. Therefore, this effort made during the blessed month of Ramadan should be directed towards piety.

Regarding piety, I have noted a sentence here that I would like to share. Often, when piety is mentioned, the human mind goes to observing the outward aspects of the law and the prohibitions and obligations that are at hand; we should pray, pay our religious dues, fast, and not lie. Of course, these are important; they are all important; but piety has other dimensions that we often neglect. In the noble supplication of Makarim al-Akhlaq, there is a phrase that explains these other dimensions: "O God, send blessings upon Muhammad and his family, and adorn me with the adornment of the righteous and clothe me with the garment of the pious"; (4) asking the Almighty God to adorn him with the adornment of the righteous and to clothe him with the garment of the pious. Well, what is this garment of the pious? Then this interesting explanation follows: "In spreading justice"; the garment of the pious is in spreading justice, "and suppressing anger"; in swallowing one's anger, "and extinguishing the fire"; extinguishing the fires that are kindled among individuals in society. These are piety. "And bringing together those who are divided"; individuals who are from among you but have separated, strive to bring them together. This is part of piety, which is mentioned in the noble supplication of Makarim al-Akhlaq - the twentieth supplication of the blessed Sahifa Sajjadiya - and it is referred to there. This supplication is very important. I believe that everyone, especially the officials, should read this supplication and pay attention to its contents; it is instructive. "And reconciling between people"; instead of inciting conflict, spying, instigating one against another, they should reconcile; create unity among believing brothers, among Muslim brothers; this is piety.

See, all of these are our current issues. Spreading justice, judicial justice, economic justice, justice in selections, justice in distributing the country's resources and opportunities among groups, geographical justice, these are very important issues; these are all our needs. Spreading justice is the highest form of piety; this is greater than a good prayer, greater than fasting on a hot summer day. There is a narration that states: every ruler - a ruler means all of you; everyone has a system in which they govern, their decree is effective there - who rules with justice for a day, it is as if they have worshipped for seventy years; these are very important issues; they show us the importance of justice and just behavior.

Suppressing anger in front of friends. Here, the discussion is about friends. Of course, one should have anger towards enemies; "And He removes the anger from their hearts." (5) In the face of an enemy who opposes your identity, your existence, that is where anger becomes sacred; that is not an issue. No, among believers, among those whom we are commanded to behave as Muslims with, there should not be anger and rage. Anger harms a person. Decision-making with anger is harmful, speaking with anger is harmful, working with anger is harmful; often it leads to mistakes and errors; this is something that we unfortunately often fall into. Preventing this anger, the anger that leads to deviation, that leads to errors in thought and action, is one of the aspects of piety; "and suppressing anger".

Another task is "extinguishing the fire". Some people engage in political and factional arson. Some seem to be on a mission for this. I see that within our own country, there are some who want to incite various elements, different factions, individuals from each faction against one another and create discord; it seems they actually enjoy arson; this is against piety. Piety is: "extinguishing the fire". Just as in a material environment and material space, you extinguish an arson, you must also control and extinguish the fires of discord in the human, spiritual, and moral space. And likewise: "and bringing together those who are divided".

We have stated maximum attraction, minimum repulsion. Of course, the criterion and measure are principles and values. People are not all at the same level of faith. Among ourselves, we have individuals with weak faith, we have individuals whose faith is stronger. We must find a way. We cannot repel the weak in faith; we cannot only focus on those who are strong in faith; no, we must also consider the weak. Those who consider themselves strong should take into account those they see as weak, be considerate of them, and not repel them. Those who are part of the collective but have fallen aside due to mistakes and negligence, we should bring them back; advise them, guide them, show them the way, and bring them back. These are fundamental issues.

Thus, these are piety, these are the paths of repentance and return; "the month of repentance", "the month of return". However, it is interesting that fasting and this month is a collective act; it is not an individual act. That is, we are all fasting, we are all in this month, we are all seated at this table; all members of the Islamic community, the Islamic Ummah. When we want to implement these important recommendations from the Book and the Sunnah, if we all consider ourselves as addressees of this, see what happens in the Islamic world; see what happens in a more limited circle in the country. We must appreciate this month. Appreciating it means that we truly make this month a month of repentance, a month of return, a month of purification, a month of purification; we must move towards these things. Well, our main point, our main message in this session was what we have stated.

Regarding the current issues of our country, the President has provided a good, detailed, and useful report. If we want to analyze the current issues of our country correctly and avoid errors in our analysis, we must start from here: there exists an old front between Islamic Iran and a certain collection. This opposition and conflict has been ongoing for thirty-two years; it is not new. Of course, this opposing front has seen changes, but we have not changed. Our message remains the same, our principles remain the same, our path remains the same. We have taken a line and are moving forward with speed. Our goals have also been clearly defined. These goals have been known from the beginning in the statements of Imam Khomeini (may his soul be sanctified) and in the foundations of the revolution. We are moving forward to the best of our ability. However, the opposing front has undergone changes, has fluctuated; some have been there, some have left; some were not there, and now they are. Today, in this front, two phenomena are evident: one phenomenon is that our opponents have become weaker compared to before; that is, the movement of the opposing front has been a downward movement; it has weakened. The second phenomenon is that our front is becoming stronger; that is, our movement has been a movement towards strengthening. These two phenomena are two phenomena that can be reasoned; they are not mere slogans, they are based on realities.

I would like to briefly mention a point regarding the opposing front. What does the opposing front mean? The propaganda of that front calls itself the "global community," which is a great lie; they are by no means a global community; they are a small number of countries. The main axis of the enemy consists of the Zionist regime and the United States of America; the rest are either politically subordinate, or they are embarrassed, or they are extremely weak and cannot do anything. There are not many countries aligned with these two main elements; neither today nor in the past years. Abandon the claims; the realities are what I am stating.

Well, what is the criterion for us to consider these two governments or these two collections as our main opponents in this front? What is this opposition? You see, there are two types of opposition: fundamental opposition and superficial opposition. Superficial opposition includes territorial opposition, opposition due to trade issues, opposition in some policies that exist between two countries. Fundamental opposition is opposition to existence; that is, two countries that do not recognize each other's existence. In the case of the Zionist regime, our situation is like this. We do not recognize the existence of the Zionist regime; we believe this regime is a fabricated regime, an imposed regime, an ugly blemish on the nature of the Middle East, which will undoubtedly be eliminated; there is no doubt that it will not remain. In any case, we oppose its identity, its existence. That regime also opposes the existence of the Islamic system. They prefer Iran to be under the control of a tyrannical regime; however, they are vehemently opposed to the Islamic system. Fundamental opposition means this.

In the case of America: the view of the United States towards the Islamic system is one of negation of existence; we have fully understood this over the years. Of course, they say no, there is a change in behavior. The change in behavior they speak of, although they do not always insist on it, means negation of identity. That is, the fundamental behaviors that are indicative of being Islamic must change. Our view of America is one of negation of the arrogant existence of America; otherwise, the American regime and government is a country like other countries. The arrogance of America, its global domination, its superpower status, is rejected by us; we do not accept it. Thus, this is fundamental opposition. This fundamental opposition is sometimes active, sometimes passive. Some other countries in the world may also have this fundamental opposition; this opposition exists between us and them; however, this opposition is not actively hostile; for various reasons, it may be passive. They have their reasons, and we may have our reasons. The opposition of these two governments is actively hostile. Thus, this is the opposing front. This opposing front is moving towards weakness and decline. That is, if we compare it with thirty years ago; if we compare its political situation, its economic situation, its social situation, its influence and presence in the world, we will clearly see that it has declined and is on the path to weakness. In this regard, I have noted some points here:

The opposing front is completely devoid of popular support in the world. That is, you cannot find any country whose people support the United States of America or the usurping Zionist regime. They have no popular backing anywhere; even in those places where their governments fanatically defend them, their people oppose them; even though many of them are non-Muslims. Just today, in the newspapers, you saw that the president of the Zionist regime went to one of the European countries, and the people gathered in the thousands - as reported in the news - and told him to go away, to leave! This is the situation everywhere they go. Thus, they have no popular backing. Now, the Zionist regime is one thing; the regime of America, with all its power, with all its political influence and exertion of power, is in the same situation. In addition, the opposing front is hated among nations. It is not just that there is no support for them; there is hatred towards them: their flags are burned, their images are set on fire, their effigies are trampled. This is their situation.

From the recent military events they have initiated, they have bitter experiences. America has had bitter experiences in Afghanistan, in Iraq; they have failed. In the Palestinian issue, America's political efforts have not yielded results; they have failed. The Zionists, too, their unpopularity and defeat in the 33-day war and in the attack on Gaza is clear and evident to all.

The opposing front is also in a bad economic situation. Despite all their efforts, they have still not been able to overcome the heavy burden of economic recession and poor economic conditions. Of course, they say that some things have been done, but no, nothing substantial has been accomplished; they are still under economic pressure. The measures they have taken - injecting vast amounts of money into financial centers - have not helped; they are still in a very bad economic situation.

In their Middle Eastern policies, whether in Palestine, in Syria, or in Lebanon, they have failed. The gross mistakes they have made have rendered their statesmen incapable of decision-making; they are in a state of confusion. Truly, today, the Americans do not know what to do in Afghanistan and what they will do. There are disagreements among themselves. They cannot make a decision that they are sure will be in their favor. If they withdraw from Afghanistan, it brings them a certain disgrace and misfortune; if they stay in Afghanistan, it brings them another kind of failure and misfortune. The same situation exists in Iraq to some extent; they do not know what to do. They intervene, they act, but they do not reach any results. The self-confidence of their officials today is much less than in the past. Compare today's America with America during Reagan's era at the beginning of the revolution; the self-confidence they had back then, they do not have today; the capabilities they had back then, they do not have today; the influence they had back then, they do not have today. Thus, the enemy is on a downward trajectory and is currently in a position of weakness.

On the other side, this second phenomenon is the opposite. The Islamic Republic and the Islamic system are moving in an upward trajectory. The curve is upward; it is the same in all areas. We have a very good situation in terms of progress. Recently, in a meeting, I mentioned some statistics - of course, these are statistics from the West - I said that the rate of scientific progress in Iran is eleven times the world average; this is very significant. Of course, this does not mean that we have reached the level of advanced scientific countries; no, it means that our movement towards progress is a rapid one; this is a very significant and valuable news for a nation. If this progress continues, it will not be long before our nation and our youth reach the levels they should attain. This is true in scientific fields, in technology, and in construction within the country. The honorable president has now provided statistics; these statistics are accurate. In the field of construction, in industry, in energy, in transportation, in various sectors, significant work is being done. Compared to thirty years ago when we started, even compared to twenty years ago, we are much more advanced today. However, progress is not only in these material areas; it is also the same in social and spiritual aspects. Today, our morale is very good. The spirit in our country is high. Our youth are motivated. The political arena is vibrant and lively. When elections are held, forty million participate, twenty-five million vote; these are very significant matters, these are important phenomena. Yes, following the elections, bitter consequences arose; due to their own factors. Each of these incidents has a cause; however, the essence of this popular participation is a very significant matter, a very important progress. Our opponents expected that after thirty years since the beginning of the revolution and after about thirty elections, gradually elections would lose their significance for our nation, would fall out of favor with the people; that there would no longer be much enthusiasm for elections; however, no, the elections were serious; the movement was a public one; these are advancements.

The backing of the Islamic Republic among countries is unparalleled. Wherever our senior officials travel today, they are met with the enthusiasm and excitement of the people; this is not the case with any other country. This has not been specific to today; it has been this way since the early days of the revolution. Whenever the officials of the country traveled, the presidents were met with the enthusiasm of the people in countries with which they had no commonality in terms of language, ethnicity, or geographical region; that is, people gather and express their affection. The popular backing of the Islamic Republic today is, if not more, no less than before.

Our hope for the future is a hopeful one. We did not expect that we would be able to achieve the constructions we are doing today so quickly. God Almighty has bestowed this upon us. Today, our youth are doing things in the field of science and technology that were far from the minds of those who thought about the future fifteen, twenty, or twenty-five years ago, but they have come to fruition. This increases our hope for the future. Our hope is abundant.

Our political experiences have been successful experiences. Unlike the opposing front, which has failed in the Middle East, in Iraq, in Afghanistan, and in various regions, wherever we have entered, our experiences have been successful; in those places I have mentioned, to the extent that the Islamic Republic has entered, has considered it its duty, has taken a position, has acted, we have been accompanied by success; everyone acknowledges this. Even our rivals are very upset about this.

One of our successes is that today our enemies are trapped in a global hatred; this is one of our successes. Thus, these two striking phenomena are evident; the curve of the opposing front is downward, our curve is upward. When you compare in this way, you can analyze all the issues of the country with this perspective correctly.

Well, we think about this front, we analyze it, we strategize; the enemy does exactly the same. The enemy also sits down, plans regarding the Islamic Republic, regarding what they should do against the Islamic Republic, the blows they should inflict, and they strategize. The enemy has plans against us, both from an offensive position and a defensive position. We also have our own strategies against the enemy. Everyone must understand these together, everyone must move forward in the field of action together; just as, thanks be to God, it has been so far.

I will briefly refer to what the enemy is doing. Their programs are: economic pressure, military threats, psychological warfare to influence public opinion; both domestically and internationally; these are the actions they are taking. Creating political disruption and sabotage within. Undoubtedly, there are centers within that are inspired by the enemy; under the guidance of the enemy, inspired by the enemy, they are engaged in activities; "Indeed, the devils inspire their allies to argue with you." (6) There are undoubtedly centers that exist. Alongside all these actions, the Americans do not abandon the slogan of negotiation! Now there are unilateral sanctions, there are resolutions, there are military threats, but negotiation is also brought up; they repeatedly say: we are ready to negotiate with Iran! Well, these measures of the opposing front, the measures of our enemy, are none of them new. In my opinion, one of the points that should be noted is that none of these are new, that they are unprecedented. Sanctions have a thirty-year history, and military threats have existed in all previous periods.

I tell you, and I know better than anyone; during what I believe was President Clinton's administration, the military threat was so severe that the honorable president at that time often told me that we should think of something; it would be a shame if they came to attack and destroy the work we have done, the constructions we have made; that is, the likelihood of an attack was not low; they threatened and said so. In the same period before the ninth administration, the military threats sometimes became so severe and were repeated by the enemy that they instilled fear in the internal stakeholders. There were meetings, and we have many memories from that time; I have notes from that time. The military threat has always existed; it was not absent.

Propaganda against us has been present since the beginning of the revolution. They have accused everything they could within; from Imam Khomeini (may his soul be sanctified) to the people, to the gatherings of the people, to the Friday prayers of the people, they have insulted, slandered, and made false accusations in global propaganda, with the vast resources they have in propaganda; this is not specific to today; today, of course, it exists, but it has not been less than in the past, and in some cases, it has been more.

Internal sabotage is not specific to today. In 2003, after the events in Iraq - the invasion of the occupiers into Iraq - there were disturbances here in Tehran for a few days. That black woman who was an advisor to the American president and later became his foreign minister explicitly said: we support any disturbances and riots in Tehran; she openly declared this. They had become hopeful, thinking that an incident was happening in Tehran; this was in 2003. That day was, before that day, there were similar incidents, and after that, there were; in 2009, similar incidents occurred, and everyone remembers and witnessed them. What exists today as a threat is not new. I will say a word about each of these matters.

However, regarding the issue of negotiation, it is worth mentioning that they talk about negotiation. This proposal is, of course, not new. Previously, American governments had offered us negotiations; we have always rejected this proposal. Of course, there are reasons, but one clear reason is that negotiation under the shadow of threats and pressure is not negotiation. One side, like the superpowers, wants to threaten and exert pressure and impose sanctions and show an iron fist, and from the other side, they say, let’s sit down at the negotiation table! This negotiation is not negotiation. We do not negotiate in this manner with anyone. Therefore, America has always entered the negotiation arena with this face.

We have two short-term experiences: one was negotiations regarding issues related to Iraq, which I publicly stated that we accept this negotiation, and they went and negotiated; the other was in previous administrations regarding an important security issue, where the Americans sent a message that there is an important security issue, and the government negotiated a few rounds. The Americans are usually like this in negotiations: when they run out of reasonable arguments in the face of solid reasoning, they resort to bullying. And since bullying does not affect the Islamic Republic, they unilaterally announce that negotiations are suspended! Well, what kind of negotiation is this? We have this experience as well. In both cases, it happened this way. Of course, in the previous case, I had predicted this. From the quality of the negotiations, I understood the direction they were heading; they were sending me reports; they had negotiated a few sessions. I told the Foreign Ministry at that time to cut off this negotiation. Before they could act, they took unilateral action; this is how they are. Therefore, no, what is said; the honorable president and others say we are open to negotiation, yes, we are open to negotiation; but not with America. The reason is that America does not enter the field as an honest negotiator like an ordinary negotiator; it enters as a superpower. We do not negotiate with a superpower face. They should set aside their superpower status, set aside the threats, set aside the sanctions, and not assume a specific goal or end for negotiation that it must reach. A few years ago in Shiraz, in a public speech, I announced that we have not sworn not to negotiate until the end; we do not negotiate because of these consequences; because these are not negotiators; they want to impose their will; like that bully who would enter a shop, loved honey; he would ask how much the jar of honey costs? The shopkeeper would say, for example, one hundred tomans, he would grab the person's hand and squeeze it, and the poor shopkeeper would be scared; under his pressure, he would say: well, whatever you say! He would say thirty tomans, and the bully would say very well! This is not negotiation, this is not a transaction. If they can pressure others, forcing them to go from one hundred tomans to thirty tomans, the Islamic Republic will not yield to such pressures; it will respond to every pressure in its own style. They should not resort to bullying; they should come down from the ladder of superpower status, which is a decayed ladder; that is fine; but as long as it is like this, it is impossible.

However, regarding the nuclear issue, the cycle of fuel production is our right, and we will not give up this right; we will not relinquish it; this is our right. We want to produce fuel. We need several thousand megawatts of nuclear fuel. Nuclear power plants must be established. The fuel for these power plants must be produced domestically. If we are to rely on foreign sources for the fuel of these power plants and be dependent, the affairs of the country will not progress; we must be able to produce it ourselves. Therefore, this is our right, and we will pursue it. In response, they say, well, Iran needs nuclear fuel, we will provide it for them; we will create a world bank, we will do this, we will provide it. This statement is a significant, meaningless, and baseless statement. In the same incident regarding the twenty percent fuel exchange, it became clear how sincere they are(!) We needed twenty percent fuel for this small experimental power plant. Well, this is also something that is normally obtained in the world; we had obtained it several years ago, fifteen or sixteen years ago; we had purchased it, and there was no problem. As soon as they sensed that Iran needed this, they began to play games and turned it into an issue. This, in my opinion, was a major mistake on the part of America and the West; they made a mistake in how they handled the twenty percent fuel issue.

First, by doing this, they encouraged us to pursue twenty percent fuel. We did not want it; we had no intention of producing twenty percent fuel; we only needed three and a half percent; but by doing this, they encouraged us, forced us, and made us understand that we must pursue twenty percent; and we did. This was their first mistake. Their second mistake was that they demonstrated to the whole world, they proved that America and the rest of those who can produce this fuel are not reliable for a person to place their hope in them for fuel. Because as soon as the need arises, they list all their claims, all their demands, and say: O friend! You must fulfill these demands before we give you this fuel! Well, this is not a transaction. Therefore, in the nuclear issue, they have no argument, no logic. We have found the path, we are moving forward; God willing, we will continue on this path.

Regarding the military threat, it is unlikely that they would commit such a folly; however, if such a threat arises, everyone must know that the arena of this confrontation is not limited to our region; rather, its arena will be broader.

In the matter of American propaganda against the Islamic Republic, in my opinion, it is truly the most unjust action that our enemies take; because the worst violators of human rights are the Americans themselves. This is truly the case. Where they pursue a profit, the lives of countless human beings become worthless to them; they do not recognize any rights; when it comes to their own turn, they become demanding. In the same invasion of the occupiers into Iraq, into Basra, they dropped ten-ton bombs! Which the Americans themselves called the mother of all bombs. Ten tons! They killed many people, many civilians, many children and women; both in Basra and in other places. In those days, several American pilots had been shot down, and the Ba'ath regime of Iraq brought them on television and interviewed them. The Americans shouted that you acted against international law; a prisoner of war should not be brought for an interview! That is how it is; this duality in perspective, this duality in judgment.

The greatest violators of democracy are these people themselves. In many places, they have disrupted the results of popular democracy and clear popular elections; one example is Gaza - the Hamas government - there are previous examples in other places that I do not want to name. They are the worst. However, in any case, this is the situation.

What needs to be noted is that these attacks, these hostilities are not new. And the Islamic Republic has measures against all of these. In response to sanctions, fortunately, the officials have taken very solid and good measures. I requested from the honorable president that the economic ministers come and report; they came and reported what decisions were made in response to the Security Council resolution - which is a sanction - and then the unilateral sanctions of America and Europe, which were very sound decisions; they are very good actions, and God willing, the officials' decision is to turn this sanction into an opportunity. It truly must be so that it becomes an opportunity.

We must increase national production, strengthen it; we must get used to consuming domestic products; we must get used to improving the quality of domestic products, which of course, in this regard, the government officials and also the legislators have heavy responsibilities. I have advised the government regarding the management of imports; I emphasize this now as well. I am not saying that imports should be stopped; because there are places where imports are necessary; however, imports must be managed. In some places, imports should not occur at all; in some places, they should take place. Imports should be conducted with management. Of course, the honorable government officials told me that the laws passed by the parliament do not allow us to prevent imports; I request that this issue be resolved. If there is indeed a law that prohibits the government from preventing imports, this law should be amended; it should be such that it can be managed. National production must rise.

Wise management must be taken in these areas. Wisdom is very important. Rationality in decision-making is of great significance. Decisions must be wise and courageous. Wisdom should not be interpreted as fear and retreat. Wisdom must be accompanied by courage. The prophets were the wisest of people. In a narration from the Prophet Muhammad, it is stated: "God did not send any prophet or messenger until his intellect was perfected"; (7) God did not send any prophet until his intellect was complete. However, this same prophet engages in the most jihad, the most struggle, the most risk-taking; that is, courage must accompany rationality; with firm determination and without wavering, with a long-term vision and maintaining unity and solidarity.

I emphasize unity. Unity and solidarity among the officials of the country is an obligation. Deliberate opposition to it today is a sin; especially at high levels. Everyone should pay attention to this. The enemy wants to turn small disagreements into a major issue; do not allow this. It is not the case that every disagreement between two officials or between two institutions is a catastrophe; no, after all, the parliament may have a certain orientation in one area, the government may have a different orientation, their beliefs, their tastes may differ; these are not catastrophes. However, turning these disagreements into unbridgeable gaps and incurable wounds is a very significant error.

Of course, some things are also used as a pretext. We have now requested from the honorable Guardian Council to hold a meeting to identify the issues that are points of discussion and contention between the government and the parliament, and to clarify the limits of the powers of the branches, so that this separation of powers - which is one of the principles of the constitution - is realized. Preserving unity, adhering to principles, and fully observing principles is what our great Imam always advised.

Attention to the enemy's tricks and not playing according to the enemy's plan. One of the things the enemy does is to create distrust among the people towards the officials. We must be careful not to speak in a way that causes the people to distrust the officials of the country, the government officials, the judicial officials, the legislative officials; this distrust is unjust; the enemy wants this. We must not act in this way ourselves. I see that sometimes, without reason, unwarranted doubts are cast on the statistics presented; well, why? Why are unwarranted doubts cast on the statistics? The statistics are provided by a responsible agency, and their words are credible. And such things that lead to distrust and despair.

And attention to divine power and the truth of divine promises; this is the foundation of all actions, to be assured of God's promises. God Almighty has cursed those who harbor ill thoughts about His promises; "And He will punish the hypocrites and hypocritical women and the polytheists and polytheists who think ill of God; upon them is a circle of evil, and God's wrath is upon them, and He has cursed them and prepared for them Hell, and it is an evil destination"; (8) that is, God Almighty condemns those who harbor ill thoughts about His promises. God Almighty has said, "Indeed, God will grant victory to those who grant Him victory"; (9) "Fulfill My covenant, and I will fulfill your covenant." (10) Move in the way of God, and God Almighty will assist you. Now, this is not only about divine promises. Even if we are people of disbelief, if we are people of blindness who cannot properly accept God's promises, our experiences show us this. Which of the main elements of the revolution, the friends of the revolution, and the supporters of the revolution, and the enemies of the revolution, forty years ago, would have predicted that such an event would occur in the country? An event of such magnitude, a structure of such elevation would come into existence? Who would have predicted it? But it happened; due to reliance on God Almighty, due to firm determination, due to not fearing death, not fearing failure, moving forward in the name of God and relying on God, it happened. After this, the same will happen.

O Lord! Bestow Your pleasure, mercy, and forgiveness upon the soul of the great Imam who guided us into this path. O Lord! Place the dear martyrs in the highest ranks. O Lord! Bring the Iranian nation to its great aspirations, to its great goals. O Lord! Cut off the hands of the enemies from this nation and this country. O Lord! Grant Your mercy, blessings, and success to the servants of the system, those who sincerely and lovingly serve these people.

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