Meeting with Heads of the Three Branches and Officials and Managers of Various Sectors of the System

In the name of Allah, the Most Gracious, the Most Merciful

All praise is due to Allah, the Lord of the worlds, and blessings and peace be upon our master and prophet, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and chosen progeny, especially the Awaited One of Allah among the inhabitants of the earth.

We express our gratitude to the Almighty God for granting us the opportunity to once again hold this spiritual, brotherly, and sincere gathering in this Hussainiya, where we can once more observe and visit our compassionate brothers and sisters who are devoted to the country and interested in the revolution, as well as the servants who have been engaged in service either today or yesterday.

This gathering is, in fact, a symbol of the unity of the collective efforts of the workers and servants of the Islamic system and our beloved country. We hope that the outcome of this meeting will be an increase in the spirit of service, a greater enthusiasm for brotherhood and camaraderie, and a deeper sense of solidarity among the groups devoted to the country and the revolution.

This noble verse, or more aptly, this blessed phrase "Seek help through patience and prayer" in the Quran—found in Surah Al-Baqarah—has been repeated in two instances: one addressed to the People of the Book, stating, "And seek help through patience and prayer, and indeed, it is a great burden except for the humble," and the other addressed to the believers, saying, "O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient." Firstly, it is evident that the importance of these two elements—patience and prayer—is emphasized, as well as their impact on the formation of the Islamic community aimed at achieving the lofty goals of the Islamic society. Secondly, the connection between these two—patience and prayer—relates to steadfastness and resilience, and to the heart's and spirit's connection with the Creator. This duality is derived from the entirety of this verse, particularly the section pertaining to "O you who have believed." Before this noble verse, there is the verse "So remember Me; I will remember you. And be grateful to Me and do not deny Me," which discusses remembrance and gratitude. Following this noble verse, the matter of jihad is addressed: "And do not say about those who are killed in the way of Allah, 'They are dead.' Rather, they are alive, but you perceive [it] not." After this verse, the well-known verses "And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, and give good tidings to the patient," and "Who, when disaster strikes them, say, 'Indeed we belong to Allah, and indeed to Him we

Patience in obedience means that when you wish to perform a necessary task, a mandatory act, a religious duty, or obey God, you should not become weary or tired due to its prolongation; do not abandon it midway. For instance, in the realm of apparent personal worship, consider a lengthy recommended prayer or a long supplication; one should not become fatigued by it. This is what patience in obedience entails. One should not grow weary of continuing the fast during the month of Ramadan, of maintaining focus on God during obligatory prayers and duties, or of paying attention to the Quran. This is patience in obedience.

Patience against sin means restraining oneself in the face of sin, which is again a form of steadfastness and firmness. In the context of obedience, steadfastness manifests in one way; in the face of sin, steadfastness means that one should not be drawn in, seduced, or influenced by desires. There may be sexual desire, money, status, popularity, or fame; these are all human desires. Everyone has their own form of desire. These should not attract a person when there exists a forbidden act on the path to achieving them. It is like a child who moves towards a container of sweets, oblivious to the water jug, glass, or porcelain dish in the way, and ends up knocking them over and breaking them. A person who is captivated by sin behaves similarly; they do not pay attention to what lies in their path. This is dangerous because the person is also heedless. In that moment, they are not alert, they are not aware, they are in a state of negligence; they are oblivious to their own inattentiveness. The child is not aware that they are "unaware"; they do not realize that they are neglecting the water jug, the porcelain dish, or the valuable vase. They are heedless of the very essence of this negligence. Therefore, we must open our eyes wide; we must be cautious not to fall into this double negligence. This is patience against sin.

Patience in adversity means that bitter events occur for a person; losses, separations, deaths, financial hardships, illnesses, pains, sufferings, and similar bitter occurrences. These events should not break a person; they should not think that the world has come to an end. These three realms of patience are all significant. When it is said, "Those are upon whom are blessings from their Lord," in fact, the Almighty God has placed the patient among His blessings and mercy for all these matters.

One point that exists here is that these three realms sometimes pertain to purely personal issues, like the examples that come to mind and that we all know; sometimes they pertain to non-personal issues; social issues, public matters, or in other words, issues that relate to the fate of a collective; a community, a nation, a country. For instance, the obedience that a person must uphold may relate to the fate of a country, whether one performs it or not. Consider the obedience of jihad in the path of God, for example, during the sacred defense period. Going to the front lines was an act of obedience. Standing firm in the defense of the country and the system was a necessary act and an obedience. Standing firm in defense was not something that only pertained to the individual. Every warrior who went was, in fact, shaping the fate of the country with their presence and steadfastness. Sometimes obedience is like this. Or consider a significant task that you, as a member of parliament, a minister, a manager, or a military personnel, or someone working in a cultural institution, must undertake; this action is obedience; it is obedience to God; it is service to His servants. This is one aspect of obedience to God, a duty within the Islamic system. This is another aspect of obedience to God. The officials of this system, the tasks they perform, are divine duties they are fulfilling; from top to bottom. If you become weary of this work—if you are a police officer and you grow tired; if you are an economic officer and you grow tired; if you are a security officer and you grow tired; if you are a political officer and you grow tired—this is impatience. This contradicts the recommendation of "Seek help through patience and prayer." Seek assistance through patience and draw strength from it.

Or consider something that is sinful. A sin whose consequences do not only affect you personally. "And beware of a trial that will not strike those who have wronged among you exclusively." Sometimes there are actions where a person commits a wrongful act, makes an inappropriate statement, takes an improper action, or signs something inappropriate—this is how we, as officials, often behave—where the repercussions affect a country or a group within the country or a particular class. This becomes a sin. Here, patience against sin takes on a greater meaning. This patience differs from the patience you exhibit when faced with a bribe, where you resist and do not accept it. This is indeed a commendable act, a significant one; however, patience in the face of a personal sin is different. Beyond that, patience in the face of a sin that does not only ensnare the individual but also ensnares the collective has a broader scope.

Patience in adversity is similar. Sometimes adversities are personal, and sometimes they are public. For instance, currently, the officials of the country are facing various conspiracies, accusations, slanders, and explicit insults; you can see how much is said in this vast network of international relations, news, media, writings, and speeches. There are separate criticisms against Islam; that is, against the Islamic Republic because of Islam, against the Islamic Republic because of the revolution; against the Islamic Republic because of each of the undesirable ideals from the perspective of imperialism; and against the Islamic Republic because of certain individuals within it whom they do not favor. In other words, there are various attacks against the Islamic Republic for different reasons. These are adversities, and enduring them is not easy. Some world leaders and officials, whom we have seen up close and heard about, sometimes take a very broad deviation from the goals and direct line they have imagined, solely because of these international issues and insults. Enduring these is difficult for them. Thus, this is also patience in adversity.

Therefore, patience, with all its significance in these three realms, should be considered once in personal matters—which is important, and you and I should pay more attention to it than others—and once in the realm of social, political, public, and national issues, which specifically pertain to you and me; that is, they do not concern the general populace; they are our issues; they are mine, they are yours as officials, they are yours as judicial figures, they are yours as members of parliament, they are the concerns of officials. In both stages, at both levels, one must consider these three realms and draw strength from patience; seek assistance through patience. This is the main point.

What I would like to add to this discussion is that one of the forms of impatience we sometimes exhibit or witness in others is impatience in preserving the ideals and goals of the revolution. In my opinion, this is the most important of all. The orientation of the Islamic system must be upheld, and steadfastness must be maintained regarding it. Patience here holds more meaning than in other contexts.

Dear brothers and sisters! You are the officials and servants of this system. You are the political, cultural, and social elites of this system, or a group of elites; the majority of the country’s officials are gathered here now. Why did you and I engage in work within this system? Were we initially seeking to establish a government, create a state, and become the head of the government, the responsible one, a minister, or a representative? Was that the goal? No. If that were the goal, I must say that the efforts each of us exerts—if done with that intention—are all "scattered dust"; they are worthless; they hold no reward before the Almighty God; they will vanish with the passage of time, indeed, they will vanish with the end of one’s term of responsibility. Our distinction from other groups that come to power in various countries and take control is that we came to establish an Islamic society; we came to reproduce the pure Islamic life for our country and our people; to secure it. And if we wish to look at it from a broader perspective, since the reproduction of the pure Islamic life in our country can and could serve as a model for the Islamic world, we have come to draw the Islamic world’s attention to this truth and this pure tree; this is why we came. The goal has not changed; it remains the same.

The Islamic system is based on the principles of Islam. Wherever we have been able to establish the current situation and structure of our system on the basis of Islam, this is good and desirable; wherever we have not been able to do so, our effort should be to align it with the same Islamic foundations; we must not deviate from them. This is our goal.

The secret behind the enmity of imperialism lies in this; because Islam, the Islamic system, and the Islamic government and society oppose oppression; they oppose imperialism; they oppose encroachment on people's lives; they oppose aggression against nations; they oppose the tyranny of powers; they oppose international despotism—just as they oppose domestic despotism in countries. This opposition is not merely a matter of the heart; no, it is an opposition that will manifest itself in action wherever the circumstances allow; it will emerge. They know this; it is well recognized by the Islamic Republic. Therefore, those who are inclined to aggression, those who encroach upon the resources of others, those who are imperialists, and those who exhibit tyranny in their political dealings are necessarily opposed to the Islamic Republic.

The other day, I mentioned to a group of esteemed individuals that the claim that we do not have an understanding with great powers or with the United States is incorrect. There is no misunderstanding; they know us very well, just as we know them very well. We understand the nature and disposition of imperialism; we know what lies beneath the velvet exterior they have draped over their rough claws and bloody talons; we see it. We have never been deceived by their cologne, ties, and polished appearances; we have seen their true nature. They themselves have revealed their true nature; in Guantanamo, in Abu Ghraib, in Iraq, in Afghanistan, in these bombings, in these acts of bullying, in their interference in everything, in their categorization for the plundering of wealth—even from their own nations, not just from other nations. They plunder even from their own people. This is how companies operate—this is what we have recognized, and they have recognized us as well; they know that the Islamic Republic that emerged with the revolution and the Imam, and which insists on the principles of the Islamic Republic, is a republic against oppression, against imperialism, against greed, against aggression, against the hoarding of wealth, and all those things mentioned in the Quran. They know this, and for this reason, they oppose us.

This is our system. Now, we, who are responsible within this system, must embody true and genuine patience; patience with these principles and foundations. We must not retreat from the field. It should not be the case that if there is uproar and commotion in the world regarding Islamic retribution, Islamic economics, the form of Islamic government, or your constitution—something they have the capacity to create uproar about—you back down; no, you must insist on your foundations. Your foundations are the servitude to God, service to the servants of God, enmity with the enemies of God, and enmity with the enemies of God's servants; these are our slogans. The Islamic Republic is a system based on these foundations; it is a rational system, a knowledgeable system. Rationality must prevail over all pillars of this system from top to bottom; however, rationality does not mean submission; rationality does not mean defeat; rationality is about progressing and finding ways to achieve these ideals more successfully.

Some, under the guise of rationality, moderation, and avoidance of international turmoil and trouble, seek to diminish the foundations and principles of the revolution! This cannot happen; this cannot happen. This is a sign of impatience and a sign of fatigue. Sometimes, this fatigue—which they themselves feel—is attributed to the people: the people are tired! No, that is not true. The people become happy when they feel that the officials of the country proudly declare their Muslim identity and their servitude to God; they become joyful. These people are Muslims. The movement of the people was precisely for this reason. Are these not the same people who revolted? What were the slogans of the revolution? Are these not the same people who managed this oppressed war for eight years? These very people managed it. Are there any other people? Who other than those who accomplished these great tasks in this country could have done so? The other night, the television broadcast Imam's remarks regarding the late Ayatollah Taleghani, and I truly saw that from beginning to end, every word of the Imam's statements was filled with wisdom—may God's mercy and pleasure be upon him. He mentioned in his speech to the people something to the effect that look at what the people said during the funeral of Mr. Taleghani? They said, "O Deputy of our Prophet, your place is empty." Their mourning was for the Deputy of the Prophet. The issue of the Prophetic deputyship is at stake; it is a matter of a religious scholar. The Imam draws this point from the words of the people and conveys it to us. This is correct. The people are committed to Islam. Alongside being people-oriented, caring for the people, working for the people, valuing the opinions of the people, and respecting the feelings and emotions of the people—this is what it means to be people-oriented. When the people see that you, as the official of the Islamic Republic, take pride in your Muslim identity, in your opposition to imperialism, in your opposition to despotism, and at the same time take pride in serving the people; when you are with the people, develop a bond with them, show them affection, and seek their assistance in various matters, then the people become pleased; they love this official; they appreciate him. This is our duty. We have no right to retreat from the slogans of the revolution and the slogans of Islam; this is impatience. This is an impatience that should not be accepted. Adhering to these slogans, contrary to the desires of the enemy, against the enemy's opinions, while the country moves towards progress in the true sense of the word, does not contradict the notion that they have always tried to instill—that if you are Islamic, then progress and achieving higher levels of material welfare and scientific advancement is impossible; no, it is quite the opposite; it is quite the opposite. Our advancements have been significant.

Sometimes, unfortunately, I see in some writings, publications, and statements, the clear successes of this nation being questioned. They should not do this; this is wrong. This is undermining the people; this is disheartening the people and misleading them into despair in a false and deceitful manner. Who can deny our astonishing scientific advancements today? The importance of these advancements is precisely that they have placed our country among the few nations possessing these advancements. Is this a small matter? About a month ago, an exhibition was held in this very Hosseiniyeh, showcasing among hundreds of scientific innovations, fifty-one of the latest scientific advancements. The owners of some of these projects—some of which were governmental and some private—reported that some of these are unprecedented in the country and some are unprecedented in the world; perhaps about two or three of these are unprecedented globally. Should one deny this?! Last year or a little less than a year ago—I do not recall the exact date—a major scientific assembly was held here regarding a specific topic—I do not wish to repeat the details and specifics; the particular case does not matter—that brought together representatives from several advanced countries who came here and witnessed our scientific, technological, and research advancements. When their interviews were broadcast, they said that if we had not seen it, we would not have believed that Iran had reached such a point. This is not just a single case; the issue of nuclear technology is one example; I have mentioned it many times. This is one example. We have numerous such examples that showcase our scientific advancements. In terms of advancements in development and construction, improvements in the quality of life, what can be denied when one sees that, unfortunately, in some writings, these matters are questioned for trivial reasons? This great movement of the Iranian nation is a valuable movement. And after about thirty years since the beginning of this revolution and nearly twenty years since the passing of our great Imam—who was the teacher and founder of this revolution—we see that the people continue to hold those slogans high and repeat them. Our youth, who neither witnessed the Imam nor experienced the war, express in their words, art, and poetry their admiration for the great peaks that the Iranian nation has traversed. Are these not significant matters? Should these be denied?

Well, they say there are six minutes left until the prayer time. Now that time is short, let us shorten the discussions. I will give a few reminders that are primarily directed at the executive officials, and of course, they also pertain to the officials of the legislative and judicial branches—however, the executive officials are more directly engaged with the people.

One issue is that in our actions and decisions, considering the satisfaction of the people is a good thing; however, it should not be the case that in some instances we consider the satisfaction of the people, their preferences, but neglect the satisfaction of God. If there is an action that you must undertake which may not please the people but is religiously obligatory, you must carry it out. Or if there is something you should refrain from doing according to religious, rational, and expert standards, but the people would prefer that you do it, which one should you choose? In this case, you must choose what is obligatory. The satisfaction of the people, their contentment, and service to them are of great value; however, this holds true as long as the preferences of the people do not conflict with obligations.

Secondly, regarding major decisions—now the esteemed President has referred to the economic transformation plan, which is among the significant decisions accepted and agreed upon by all experts—the generalities of this matter, if there are any differences, pertain to the quality and timing of implementation; otherwise, regarding its generalities, all experts, those who have contacted us and provided verbal and written reports, agree that this work is necessary—one must avoid extremes; one should not fall into excess or deficiency. One should not refrain from taking action out of fear that it may not succeed or may go wrong; this is not correct. Nor should one act recklessly simply because the action is correct. Both sides must be considered, and I was pleased to hear that he said we will carry out this work according to the law and in coordination with the Parliament. These are good things. It should be done with deliberation, caution, and consideration of various aspects. Cooperation among the three branches in both action and speech; both should cooperate in action and in words, especially on important issues. Regarding Article 44 and such matters, we also wanted to mention, but the call to prayer has already been raised.

And peace be upon you and God's mercy and blessings.