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In the Name of God, the Compassionate, the Merciful

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You are very welcome dear brethren and sisters,

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officials in charge of Hajj,

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who are shouldering one of the most beautiful and glorious responsibilities you brethren and sisters

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, and it is to make preparations for Hajj

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– this unique and unparalleled Islamic obligation –

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for our Muslim and faithful people.

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I also appreciate the efforts made by responsible brethren, [and] responsible sisters

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–as put by Mr. Qazi Askar and also by the esteemed head of the [Hajj and Pilgrimage] Organization –

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who have made preparations for the improvement of pilgrimage to Hajj for the faithful.

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And this is the right thing [to do];

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day by day, things should be made better and easier toward [the achievement of] the lofty goals of Hajj; work must be done.

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very one of you brethren and sisters who have a responsibility,

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have a role [to play], try to play your role in the best possible manner, with sufficient motivation,

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by allocating necessary time, [and] with due care;

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such efforts in their totality will bear a sweet fruit,

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which is realization of desirable Hajj for people

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However, what I tell you as a recommendation is that

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Hajj does not belong to us Iranians alone;

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Hajj belongs to Islam, belongs to the Islamic Ummah,

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[and] guarantees continuation of Islam.

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The respect shown for the months of Hajj [pilgrimage] – which the Almighty God has greatly revered the months of Hajj [to show that]

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even time [of this pilgrimage] should be respected; [and] the place [of pilgrimage] should be respected

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– proves that how grand, [and] how effective this operation is;

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these [issues] show that this obligation

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has characteristics in relation to the Islamic Ummah

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that no other obligation has this characteristic; this [point] should be taken into account.

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It is interesting that Hajj has two different and complementary aspects:

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an individual aspect [and] a social aspect;

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both aspects should be observed and paid attention to.

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The personal aspect of Hajj belongs to each and every hajji;

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every one of hajjis at this juncture of time – this juncture of Hajj and Umrah –

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must get connected to the Almighty God, ask for [God’s] forgiveness,

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[and] provide provisions for his own person.

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The holy verses of the Quran about Hajj say,

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“And take provisions, but indeed, the best provision is fear of Allah;”

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the fear of Allah has been recommended [in this Quranic verse].

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Every one of the esteemed hajjis who are honored by this great blessing

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must think about filling their vessel, [and] carry all necessary provisions

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– “…and seek forgiveness of your Lord;” –

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ask for forgiveness [from God], supplicate [before God], pray,

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ask the Almighty God, [and] vow before the Almighty God [to do whatever is needed]

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for their future and for their life and for their activities; this is the personal aspect [of Hajj pilgrimage].

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In this personal aspect of Hajj, every hajji

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must in fact get closer to God through this movement,

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[and] through this journey; must purify his soul, [and] must collect provisions for the rest of their lives;

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the origin of blessings and spiritualities for a person is [to be found] in this journey,

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in this rituals, [and] in these days;

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[hajjis] must appreciate this.

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here are certain things which can be only realized in this journey for a person:

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Twatching Kaaba is [an act of] worship, going around Kaaba is [an act of] worship,

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saying prayers at the Masjid al-Haram is [an act of] worship, paying pilgrimage to the mausoleum of the Venerable Prophet [of Islam] (PBUH) is [an act of] worship;

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[the desert of] Arafat is an arena for praying to God,

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Mash’ar is an arena for paying attention to God, Mina is also like that;

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very hajji must take advantage of each and every one of these rites

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in order to purify his soul, to elevate his [spiritual] rank,

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[and] to save [good deeds] for the entire length of his life. This is about the personal aspect of Hajj.

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Another aspect [of Hajj] is the social aspect.

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Hajj is the symbol of Islamic unity.

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[In this ritual] various colors, various skins,

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various nationalities, [people from] various birthplaces, various religions,

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[and] various tastes are all together and on equal standing.

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All go around [the Kaaba] together, all do [the rites of] Sa’i together, [and] stop at Arafat [desert] and Mash’ar together;

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this unity is a very important thing.

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Islamic empathy [is important and] Hajj is the real manifestation of empathy and common language;

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not only for the Iranian nation,

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[but] for all Muslims across the world; [and] for Islamic Ummah.

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God curse those who tried to take the truth of the Islamic Ummah,

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[and] the importance of the Islamic Ummah away from [peoples’] minds;

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divide Muslims into various groups and into various motivations;

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aggrandize nationalities vs. the grandeur of the Islamic Ummah;

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[and] cause division among the nation; while the Islamic Ummah is [the most important] issue;

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grandeur belongs to the Islamic Ummah;

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the Almighty God pours down his blessings on the Islamic Ummah;

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Hajj is the symbol of the formation of the Islamic Ummah, [and] is a small example of a bigger whole.

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“From every distant place;”

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from everywhere and from remote places, Muslims come together

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and what a great opportunity [they have] to talk to one another, to empathize with one another,

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to listen to one another’s sufferings, [and] to sympathize with one another.

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Where else [such an opportunity] would be possible except for Hajj?

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One of the social aspects of Hajj is the issue of unity.

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Another social aspect is to demonstrate the grandeur of the Islamic Ummah.

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Of course, [the fact] that millions of people come together in a specific ceremony,

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this shows the solidarity of the Islamic Ummah.

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Suppose that from a country [with a population] of 70-80-million,

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fifty thousand people, sixty thousand people, [or] seventy thousand people have taken part [in Hajj] and this is the result;

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this shows the grandeur of the Islamic Ummah.

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Another [social] aspect [of Hajj] is [the opportunity to] exchange experiences with one another.

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Many Islamic countries have experiences.

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Suppose that the Iranian nation has experience

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in confronting the enemy, in identifying the enemy, in not trusting the enemy,

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[and] in not making a mistake [in differentiating] the friend from the enemy; we have experience [in this regard].

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We have made no mistake in differentiating the friend from the enemy;

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since the beginning of the [Islamic] Revolution up to now, we have understood and realized that the real enemy,

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the obstinate and headstrong and tenacious enemy

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is the global arrogance and Zionism; we have understood this.

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Sometimes this very basic and real enemy has talked through its proxies;

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we have made no mistake in thinking that this [proxy] is the enemy;

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no, we have stipulated and said that the [real] enemy is the [global] arrogance.

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You look at people’s slogans on the 22nd [day of the Iranian month] of Bahman [February 11], on the Quds Day,

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[and] in huge gatherings whose slogan is against the arrogance, against the United States,

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against the Zionists and the occupying Zionist regime; their slogans are against these [entities].

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While these [arrogant powers] sometimes talk [through a given country]

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and take their actions through a given Islamic country,

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we have not chanted slogans against that Islamic country,

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[and] our nation has chanted no slogan against that Islamic country;

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why? Because [our nation] knows that it is not the real enemy, it has been deceived, [and] it is just a proxy;

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this is the way to identify the enemy, [and] this is our experience.

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Some groups that were also Islamic groups

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and in some countries they managed to find an opportunity,

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did not have this experience and made a mistake;

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they got along with [the one who was] the real enemy

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against the one who was considered as a friend, [and] they moved [in that direction] and suffered its blow.

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The bounty that the Almighty God had bestowed upon them, they did not appreciate this bounty

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One of the experiences of the Iranian nation is creating unity.

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Well, don’t different viewpoints exist in our country?

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In political issues, in theoretical issues, [and] in ideological issues, there are a lot of differences,

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but despite these differences, people have maintained their unity.

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In some parts of our country, specific ethnic groups live;

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those ethnic groups take part in the 22nd of Bahman ceremony, in the Quds Day ceremony,

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[and] in various ceremonies that symbolize the revolution,

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in the same way that other people in the country do.

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We have a Kurdish [speaking] region, a Baluch [speaking] region,

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an Arabic [speaking] region, [and] a Turkish [speaking] region;

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sometimes their moves in favor of the revolution and in favor of the Islamic Republic Establishment

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are more prominent than other places; we have seen this.

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This is that Islamic unity and the Iranian nation has experienced this.

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We have had this experience for 35-36 years

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that unity and solidarity should exist among people of the nation,

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and we have made great gains as a result of this unity and solidarity.

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Some other countries didn’t know, [and] understand this and have not understood [this] yet.

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As a result of a trivial difference – religious difference, or ethnic difference or even a party-related difference –

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within their countries, they start fighting each other and pound each other like enemies;

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well, the Almighty God strips them of his bounty.

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[The Quran says:] “Have you not seen those who exchanged the bounty of Allah for disbelief and settled their people [in] the Home of Ruin?

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[It is] Hell, which they will enter [to burn], and what a wretched abode it is;”

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when we don’t appreciate the bounty that the God has graciously provided [to us],

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bestowed [upon us], and given [to us] as blessing, [and when we] do not thank [God] for it, [and] waste that bounty,

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well, the Almighty God will change His behavior toward such a nation;

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“…[Allah] would not change a bounty which He has bestowed upon a people until they change what is within themselves.”

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As long as I and you tread the right path, move along the straight road,

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[and] adapt ourselves to the divine will – as far as it is possible;

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now [adapting] completely [to the God’s will is too much because] we are much smaller than these things

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– [in that case] the Almighty God will maintain His blessings for us.

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However, when we undermine ourselves at our own hands, create difference by ourselves,

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conspire against each other, [and] engage in fighting each other,

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[then] the Almighty God will remove His bounty; the God is relative to no one.

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“That is because Allah would not change a bounty which He has bestowed upon a people until they change what is within themselves.”

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The bounty that [He] has given you, God will not take that bounty from you

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unless you ruin the context;

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when you ruin the context, the bounty will be taken away.

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This is the experience of the Iranian nation who have been able to keep the divine bounty for themselves.

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Well, such experiences must be transferred.

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Today, Islamic countries are facing conspiracy,

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do we understand this or not? Today, [the conspiracy] is not [simply] against Shia, nor against Iran,

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nor against a given specific denomination, [but] the conspiracy is against Islam,

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because the Quran belongs to Islam;

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that center and focus which cries out

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“… never will Allah give the disbelievers over the believers a way [to dominate them]”

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is not Shiism, [but] it is the Quran, [and] it is Islam; therefore, they are opposed to it.

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they are opposed to any center, to any voice, which would awaken people and nations;

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they are opposed to any hand that fights against the arrogance and that hand is the hand of Islam,

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[and] that voice is the voice of Islam; therefore, they are opposed to Islam.

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Methods used to deal with Islam and show animosity toward Islam are also diverse;   [there are] many kinds and types.

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[Enemies] sit down and think, [and] find a way to infiltrate, [and] to deal a blow.

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It was early years after victory of the Islamic Revolution that we were informed

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that the Zionist regime has set up a group and has given them money

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to sit down and think about, study, and examine Islam and Shiism;

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well what this study is for? This study is [conducted] in order to see

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how it is possible to foil this huge factor, this awakening,

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[and] this Islamic awakening;

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[to see] how [they] can deal a blow to Muslim nations that have awakened,

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have understood that they have power, [and] have understood that they can do something.

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They sat down [and] spent lots of money.

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This [case] that I mentioned, was only one [case]; tens of centers and foci

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– about some of which we have information and the rest we know on conjecture –

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have been established in Europe, in America, in Zionist regime,

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[and] in some countries that are affiliated [to them] and under their command,

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in order to see what the ways [of dealing a blow to Islam] are.

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Then you see that they consider creating discord, creating violence, defaming Islam,

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disintegration of Islamic countries, pitting Muslim nations against one another

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and pitting peoples of a nation against one another as an obligation for themselves;

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one day, the means [to do this] is, for example, American Blackwater [company],

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[and] another day, the means is Daesh (ISIS) in Iraq or Syria or the likes of these.

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They search [and] find a means in order to create discord.

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These are our experiences; these are works and things

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that the Iranian nation has understood and come to know these up-close.

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[The fact] that we put so much emphasis on the issue of unity among Islamic denominations,

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[including] between Shiism and Sunnism, [and also] among Muslim nations, is not just rhetoric;

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we have recognized the [main source of] pain, [and have also] found the remedy

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because] we pity the Islamic Ummah; [and] this is [the main goal] that we pursue.

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[This has been established for the Iranian nation [but] it has not been established for many nations.

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Hajj is an opportunity for these [experiences] to be transferred [to other Muslims], to be reflected [and] to be told.

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Of course, well, this [goal] has [its own] opponents.

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Those people who want these differences to remain in place,

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do not want these exchanges and these contacts and these friendships and these transfer of experiences to take place,

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[but we] must at last find the [right] way [to do this].

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One of the important parts of Hajj is its personal and individual aspects.

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[The fact] that we put so much emphasis on social aspects of Hajj

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should not make us neglect the personal aspects of Hajj:

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supplication, humbleness, fear [of God], [and] prayer. This is a good opportunity;

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no other place is like the Masjid al-Haram; no other place is like the Masjid an-Nabawi;

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this opportunity is open to you, [and] is open to every hajji.

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It would be very unfortunate for some people to give this [opportunity] up

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and go into the market [for shopping, spending time going] into this ship [and] into that shop.

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Now, they [Iranian Hajj officials] said they have banned this,

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[but] well, the reports that are given to me

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indicate that unfortunately, no, some of our hajjis are still afflicted with this misfortune:

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go into this market [and refer to] this shopper, [and] that shopper

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– women one way, [and] men another way – to buy a lemon at twice its [normal] price,

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take it on the airplane [and] bring it to Tehran or another given city; [this] is wrong;

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[this] is very wrong. Our people should note that this is a wrong thing to do.

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Shopping can be done anywhere, [you] can go to the market anywhere,

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the commodity can be bought anywhere, [and] the money can be squandered in this way anywhere

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– this is nothing but squandering money; one can squander money anywhere –

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[but] try to do something that cannot be done in other places and can be [only] done there [in Hajj];

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it is looking at Kaaba; it is saying one’s prayers at the Masjid al-Haram;

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[and] it is kissing the footprint of the Prophet (PBUH).

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The Reverend Prophet [of Islam] (PBUH) has walked in this city, [and] has talked [in this city],

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[therefore] this place teems with the waves of the Reverend Prophet of Islam’s voice;

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isn’t it a pity for one not to breathe in this atmosphere? Wherever else in the world this [opportunity] can be found?

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Our hajjis must appreciate these things;

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otherwise, going to the market and roaming about and the likes of these, well, these things can be done all across the world;

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they can be done in Tehran, they can be done in Isfahan, they can be done in Tabriz,

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they can be done in Mashhad, [and] they can be done all over the world.

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Try to do that thing, which cannot be done in these places and is special to Hajj;

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these are my recommendations. I hope the Almighty God, God willing,

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will help all of you conduct an acceptable Hajj [pilgrimage].

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I ask you to pray for me as well.

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Peace be unto you and so may the mercy of Allah and His blessings