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

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الحمدلله ربّ العالمين

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و الصّلاة و السّلام علي سيّدنا و نبيّنا ابي‌القاسم المصطفي محمّد

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و علي آله الاطيبين الاطهرين المنتجبين

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الهداة المهديّين سيّما بقيّةالله في الارضين

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This is a very huge and glorious gathering,

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which has been formed here to pay homage to the dear memory of our honorable Imam [Khomeini];

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in many other regions of the country, [ceremonies] similar to this gathering

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have been held for the sake of Imam’s memory and for the sake of [people’s] love for the honorable Imam.

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It is the final days of the auspicious [lunar] month of Sha’ban.

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It is strongly believed that the honorable Imam took great spiritual advantage of this month.

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Evidence shows that illuminated soul added to his illumination due to the blessing of this month.

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This famous item of the Sha’baniyeh prayer [which says:]

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“O Almighty! Bestow on my full separation [from people for the sake of getting close] to you and light up the eyes of our hearts with the light of looking toward you,”

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was among those phrases, which were repeated in the Imam’s remarks;

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he frequently read out this item of the prayer in his speeches on various occasions.

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This shows that this honorable one was very intimate with this prayer and with these themes and with these blessed days [of the month of Sha’ban].

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Once, I asked him about prayers, [and] one of the prayers on which he emphasized

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and preferred it [over others] was this very Sha’baniyeh prayer.

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There are important items in this prayer, including this item:

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“O Almighty! Grant me a heart that will be eager to get close to you, and a tongue whose honesty would rise up to you, and a truth-seeking eye that would get close to you by its eagerness for truth;”

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[here, you pray for having] a heart eager to get close to the divine court,

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an honest tongue whose honesty would get it close to the Almighty;

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[and] a truth-seeking view, which causes one to get closer to the Almighty God.

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These characteristics have been asked from the Almighty God in this honorable prayer and in this invocation; these are lessons for us.

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And the honorable Imam was a person who was intimate with these lessons throughout his entire life

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and due to the blessing of this intimacy and due to the blessing of this familiarity with [various] degrees of right and truth and proximity to the Almighty,

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the Almighty God gave him the power to be able to pull off this huge and lasting movement.

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We want to talk about the honorable Imam. One of the titles and descriptions,

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which has been used less frequently about the late honorable Imam and we have used this title less [frequently to describe him]

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is a comprehensive title, which I express it as such: [he was a] faithful, God-fearing, [and] revolutionary [person].

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We always describe the Imam with various traits,

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but this trait – with which we have less frequently described the Imam – is a comprehensive trait;

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[he] is faithful, is God-fearing, [and] is revolutionary.

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Faithful means that he believed in God, believed in [his] goal,

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believed in the path that would take him to this goal, [and] believed in people.

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[As put by the Quran:] “[he] believes in Allah and believes in those who believe;”

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this description has been used about the Venerable Prophet [Mohammad] (PBUH) in the Quran:

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[he] believes in God and believes in [his] goal and believes in the path and believes in people.

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[He] is a servant (of the Al-Mighty) and God-fearing; that is, he considers himself a servant before the Almighty; this is also a very important trait.

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You see that the Almighty God in the Quran has described the Venerable Prophet with many traits:

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“And indeed, you are of a great moral character;” [or] “So due to Allah’s mercy, [O Mohammad], you were lenient with them;”

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and many other traits every one of which expresses a great deal of the Prophet’s characteristics;

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however, that trait, which we Muslims have been commanded to repeat in our [daily] prayers about the Prophet is this:

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“I bear witness that Mohammad is His servant and messenger.”

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This proves the importance of being a servant [of God].

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Being [God’s] servant is such [a] prominent [trait] that the Almighty God teaches Muslims to repeat this trait in their [daily] prayers

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several times a day; the Imam had this trait, the trait of [being God’s] servant;

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he was humble, was given to supplication, was given to praying, [and was] a God-fearing faithful [person].

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But the third trait is [being a] faithful, God-fearing, revolutionary [person];

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this is that point on which I am willing to stress and about which [I am willing] to talk. The Imam was the Imam of the revolution.

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Revolution is [just] one word and there are countless realities embedded in it.

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The Imam of the revolution means the leader of all these traits that are embedded in the word “revolution.”

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[If] materialistic powers were always enraged with the Imam,

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were angry and, of course, were afraid of the honorable Imam

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[it] was mostly due to this trait: the revolutionary trait of the Imam; they were enemy to this trait of his.

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Even today, the enemies of the Iranian nation are also hostile and enemy toward its revolutionary trait.

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Basically speaking, materialistic powers are frightened by the word revolution;

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they are frightened by the word “Islamic Revolution,” are scared [of it] and run away [from it].

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The pressure that they exert [on Iran] is due to revolutionarism [of the Iranian nation];

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I will [later] explain that what concepts and meanings and policies are required to be revolutionary; [so that you would see] they are right to be afraid.

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Pressures, of course, are exerted under various excuses; sometimes under the nuclear excuse, sometimes under the human rights excuse

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and [other] excuses of this sort, but the truth of the issue is that

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the enemies of the Iranian nation and the enemies of the Islamic Iran are afraid of and concerned about the revolutionary trait [of the Iranian nation].

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Quite recently, [and] a few months before this, an American politician said that Iran is under sanctions due to the Islamic Revolution;

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the origin of sanctions is related to the 1979 revolution – that is the revolution in the [Iranian calendar] year of 1357 – [and] this is a reality.

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What is the reason? Why they are opposed to the revolution? The reason is that [before the revolution] this big and vast country,

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this blessed country, this rich country – which has both natural wealth and human wealth –

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was entirely under their control, [and] was under America’s control;

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the revolution came and threw them out of this country; this is the reason of enmity toward the revolution; the revolution threw them out.

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In addition, it became a source of inspiration for others as well.

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The Islamic Revolution of Iran, which was created and continued by the people of this country,

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inspired other nations,

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and this needs in-depth discussion in its own right and there are countless reasons for it.

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Our revolutionary Imam took the country out of [all kinds of] cesspools,

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[and] by means of the revolution, [he] took the country out of numerous cesspools.

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Our dear youths, who have not seen [and] have not been in touch with the period before the revolution,

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must note correctly and see that this is the issue, [and] this is the basic issue.

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If a nation does not know its basic issue, it would go astray.

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The issue is that the Islamic Revolution came and saved this country from cesspools;

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from the cesspool of dependence, from the cesspool of backwardness, from the cesspool of political corruption,

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from the cesspool of moral corruption, [and] from the cesspool of international humiliation. We were afflicted with such things;

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we were both dependent, and humiliated, and backward and kept behind;

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they had kept us behind in science, in economy, in technology, [and] in international presence.

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Instead of all these, we had American and British masters.

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At that time, we exported oil four times that of the present time; [and] the country’s population was less than half it is right now,

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but at the same time, most parts of this country were deprived of government’s public services, which are incumbent on governments;

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the country was immersed in poverty and backwardness, [and] was immersed in moral corruption.

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With regard to all infrastructure of the country – road, water, electricity, [natural] gas, school(s), university, [and] urban services –

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the country was facing problem, was afflicted with backwardness and lagged behind, [and] was poor;

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[because] they gave control of the natural riches of the country to foreigners and [only those affiliated with] the ruling system were benefited

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and kept people silent either with deception, or with force and intimidation;

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but well, people’s hearts were full [of rage], [because] they saw the realities;

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[and] as a result [of that situation] they followed that God-like and divine outcry of the honorable Imam, who started the revolution.

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Our honorable Imam altered the course and a major change took place;

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[the Imam] changed the course of the Iranian nation, [and] changed the track [of its movement]; [and] moved us toward big goals.

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These goals, which the revolution and the Imam of the revolution moved us toward and guided the Iranian society

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in this direction are extraordinarily important. These goals can be summarized in the rule of God’s religion.

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The rule of God’s religion means [to establish and dispense] social justice in the real sense [of the word],

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means to eradicate poverty, means to eradicate ignorance,

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[and] means to eradicate oppression. The rule of God’s religion means to establish a system of Islamic values,

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[means] to eradicate social maladies, [means] to provide physical health and moral and spiritual health

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and [facilitate] scientific progress of the country, [means] to provide national dignity and national Iranian identity and to provide international power [for the country],

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[and means] to activate those potentialities, which the Almighty has endowed this land with;

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these [steps] are all included under the rule of God’s religion and the Imam moved us in this direction;

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[which was] exactly the opposite point of the path toward which we were dragged and taken under the tyrannical regime [of the former Shah].

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Well, these goals, toward which the train of the Islamic society moved because of the blessing of the revolution,

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are out of reach goals, need time, need the passage of time, [and] need effort [to be achieved],

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but achieving all of them is possible on one condition; the condition is that the train [of the revolution] should go ahead on this track;

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[I mean,] on the revolution’s track. The Imam showed us the way,

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showed us the criteria and indexes, clarified the goals for us, [and] he himself started the movement [toward these goals].

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Due to the blessing of moving in the direction of the revolution up to the present time, we have had many achievements,

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but there is still a long distance to [achieve all] those goals. We can achieve those goals

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provided that this train would [continue to] move on this very track;

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on the track, which the Imam started the train of the Islamic society on.

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Following the Imam’s demise, anywhere we acted [in a] revolutionary [manner], we progressed

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and anywhere we neglected revolutionarism and jihadi movement, we lagged behind and failed; this is a reality.

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I myself have been an official during these years; if there has been an oversight in this regard, this humble one is also to blame;

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whenever we were revolutionary, moved [in a] jihadi [manner], [and] moved along the [revolution’s] track, we went ahead;

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[but] anywhere we fell short [of our goals] and neglected [them], we lagged behind.

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We can achieve [these goals] provided that we would move [in a] revolutionary [manner] and proceed [in a] revolutionary [way].

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The [main] addressee of this remark is the present generation and the future generation and [all] further future generations;

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all of us are addressees of this remark; the officials are addressees; political activists, cultural activists,

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[and] social activists are all addressees of this remark; the youths, academics, seminary [students and teachers],

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businesspeople, villagers, [and] urban dwellers are all addresses of this remark; everybody must know

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that this path can be tread in a revolutionary manner and in that case, progress would be definitive;

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and it can be also tread in a different way and in that case, the fate [of our country] would be a deplorable fate.

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The Imam had a famous description [for this and] in frequent cases he said: “Islam will be slapped in the face.” If we change course,

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the Iranian nation will be slapped in the face, [and] Islam will be also slapped in the face.

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There is more to say; there is a lot to say in this regard and there are many necessary things to say.

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Pay attention that I take advantage of this opportunity and tell you and the Iranian nation that my dear ones! The revolution

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is an excellent and unique asset for our nation and our country.

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We have paid a cost to obtain this revolution; [and] a heavy cost has been paid as well,

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but the benefits that exist are several hundred times [bigger] than those costs; [therefore,] this is a profitable trade for this nation.

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Yes, eight years of [the imposed] war [with Iraq] was a cost, insurgencies were a cost, sanctions were a cost

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– all of these are the costs of the revolution – but hundreds times higher than these costs are benefits in this path;

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costs and benefits and profits have been together from the beginning; we have both paid cost and earned benefit.

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In the [imposed] war [with Iraq] our youths went [to battlefronts] and were martyred, but the nation and the young people of the country broke great grounds

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through the same costly war.

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From the beginning, these costs and benefits have gone hand in hand, but the more we proceeded,

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the costs became lighter and more tolerable, while the benefits became more remarkable and more [considerable].

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Today is the day when we can [and] when the Iranian nation can

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earn major benefits from the revolution without paying high costs; this ability [to benefit from the revolution] exists today.

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The revolution has run its roots deep, the tree of the Islamic establishment has become strong,

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many facts have come into the light, [and new] solutions have come about;

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today, the situation for the Iranian nation is clearer and the way is more paved and the road is less bumpy than the past;

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there is [still a] cost [to pay], [and the cost] is once more there, but the [overall] costs have become lighter and easier to pay and [even] more evitable than before.

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This is an important point: this revolution did not come about through a coup d’état,

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[and] did not come about through a military move; [it is not] like some revolutions in which a group of military officers

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toppled a government [and] replaced it with another government; no, this revolution came about by people,

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through people’s determination, though the force of people’s revolution, [and] through people’s faith;

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it defended itself with the same force, [and also] survived and ran its roots deep with the same force.

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It was the people who did not panic; it was the people of the beloved Iran,

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who stood fast and were an instance of this honorable verse [of the Quran, which says:]

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“[Faithful people are] those to whom hypocrites said, ‘Indeed, the people have gathered against you, so fear them’, but it [merely] increased them in faith, and they said, ‘Sufficient for us is Allah, and [He is] the best Disposer of affairs’."

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We were constantly threatened, [the enemies] constantly said that ‘we will attack [you]’, [and] constantly said that ‘we will impose sanctions on you’,

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[but our] people were neither intimated by the military threat, nor were intimidated by sanctions,

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nor were paralyzed by sanction; [they] continued to move undaunted, with courage, [and] with their heads held high;

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it must be the same from now on. Our people, our different [social] classes,

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our youths, our clerics, our businesspeople, our academics,

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our researchers, our officials, our state officials, [and] our parliamentarians

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must remain revolutionary and [continue to] move [in a] revolutionary [manner]

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– (for which) I will enumerate a number of indexes [in this regard] – and everybody [must] remain revolutionary, so that, we would be able to proceed on this path with success and continue on it.

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This is a mistake to imagine that [a] revolutionary [person] is only that person who has been [revolutionary] in the time of the Imam,

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or has been alongside the Imam during the period of [anti-Shah] struggles; no, it seems that some people think

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that revolutionaries are [only] those [people] who were on Imam’s side during the period of the Imam[’s life] or during the period of [revolutionary] struggles, or during the period of the honorable Imam’s rule;

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no, if we take [being] revolutionary to mean only this, then revolutionary [people] would be only us, doddering old guys!

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The revolution belongs to everybody; the youth are revolutionary and can be revolutionary,

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according to those criteria and indexes, which I will enumerate [later].

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A young person of today can be more revolutionary than I, who have [a long] record in the revolution;

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just in the same way that we saw in the period of the Sacred Defense [the eight-year imposed war with Iraq] that there were people who took their lives in their hands on the path of this revolution

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and went to the war front in order to obey the Imam’s order,

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[and then] they sacrificed their lives; they are one hundred percent revolutionary, [and] complete revolutionary [people];

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those who are ready to sacrifice [their lives]; therefore, we must not make the [concept of being] revolutionary exclusive to a group [of people] who have been with the Imam during [revolutionary] struggles,

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or have known Imam or have been on his side; no, the revolution is a flowing river

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and all those people who are present in the course of the history with these traits and are endeavoring are revolutionary [people],

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even if they have not seen the Imam; like most of you young people.

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It is also a mistake to think that if we said that a given person is revolutionary, it means that he is radical;

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or when we want to refer to revolutionaries and revolutionary people, use the word ‘radical’; no, this is a mistake.

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Being revolutionary does not mean being radical. These dichotomies, which have been introduced by foreigners

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and are used by enemies of Iran, should not be established in Iran and in our political culture;

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they divide people into radical and moderate. We have no issue of radical and non-radical here.

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They call revolutionary [people] radical, [while] describing non-revolutionary [ones] as moderate! This is a foreign dichotomy,

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[and] they repeat these [dichotomies] in their radios, in their propaganda, [and] in their remarks, [but] we must not repeat this. [A] revolutionary [person] is [simply] revolutionary.

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This is also a mistake that we expect the same revolutionary act from all people who are revolutionary;

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or expect the same degree of revolutionarism [from all revolutionaries]. No, as said by us, the clerics,

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[being] revolutionary has various degrees.

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One person may move better with regard to the concepts of revolution and revolutionary action,

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[and] another person may not move that good but is moving along the same path.

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It is also a mistake that we accuse anybody who does not move good or does not move in a complete way

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of being non-revolutionary or counterrevolutionary; no, it is possible that one person’s [revolutionary] move is valuable one hundred degrees,

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but [the revolutionary move of] another person is less valuable; [therefore, the revolutionary move of] a person may be less valuable than the first one, but all of them are moving along this path.

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The important point is that those indexes [which mark revolutionary people] apply to them. Indexes are important.

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[The] important [point] is that the person, who does not move with that fervor and with that seriousness,

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would have indexes of being revolutionary.

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If these indexes exist, then that person is a revolutionary, a revolutionary person, a revolutionary organ, a revolutionary administration, [and] a revolutionary organization;

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the main point is that we know these indexes.

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There are indexes for being revolutionary. Here, I enumerate five [of these] indexes.

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Of course, more characteristics [for being a revolutionary] can be enumerated, but for the time being, I enumerate five indexes for being revolutionary,

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and we must try to create and maintain these five indexes in ourselves wherever we are;

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one person is engaged in the art work, one in the industrial work, one is busy doing political activity, one is busy doing scientific activity,

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one is busy in economic and commercial activity; [but] it makes no difference; these indexes can

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exist in all of us, the Iranian nation. The five indexes [of being revolutionary], which I will explain [are as follows]:

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the first index is commitment to fundaments and basic values of the revolution;

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the second index is to take aim at the revolution’s ideals and have strong resolve to achieve them,

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which [means] that we [must] take the ideals of the revolution and the lofty goals of the revolution into account and have strong resolve to achieve them;

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the third index is commitment to all-out independence of the country, [including] political independence, economic independence,

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cultural independence – which is the most important of all – and security independence;

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the fourth index is sensitivity in the face of the enemy and what enemy does and enemy’s plan and not complying with it,

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which of course, the enemy must be known, its plan must be understood and compliance with the enemy must be avoided

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– [as] I said [before] the Quran has described this lack of compliance [with the enemy] as the “Greater Jihad;

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I have talked about this [issue] a couple of times in recent days

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– [and] the fifth index is [having] religious and political piety, which is very important.

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If these five indexes exist in anybody, he would be certainly revolutionary;

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now the degrees of being revolutionary, as I said before, are different.

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I will give a short and brief explanation for every one of these [indexes].

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I said that the first index [of being revolutionary] is commitment to fundamental and basic values of Islam.

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Last year, in this very meeting, I talked about the fundaments of the Imam;

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[and] these are our basic fundaments [as well]. The first fundament is commitment to the pure Islam as opposed to the American Islam.

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The pure Islam is opposed to the American Islam, [and] the American Islam has two branches:

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one branch is the petrified Islam, [and] another branch is the secular Islam; this is the American Islam.

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The Arrogance and materialistic powers have supported and still support both branches [of the American Islam];

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in some places, they create them, [and] in some places, they guide them, [and] in some places, they help them.

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The pure Islam is their opposite; the pure Islam is an Islam, which is overarching;

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it covers [everything] from personal life and the private life of a person to the formation of the Islamic establishment.

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The pure Islam is that Islam, which determines the duty of me and you

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in the family with ourselves and in our personal spaces,

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and also determines our duty in the society, and determines our duty toward the Islamic system

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and the establishment of the Islamic system; this is the pure Islam. This is one of those fundaments to which [we] must be committed.

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Another one of [the revolution’s] fundaments is the axial role of people؛

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when we combine being popular and the axial role of people with Islam,

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the result would be the Islamic Republic; this is the meaning of the Islamic Republic; people are the [main] axis,

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destinations are [set for] people, goals belong to people,

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[all] benefits are people’s belonging and property, [and] the power is in people’s hands;

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these are [the main characteristics of] being popular: people’s vote, people’s demand, people’s move, people’s action,

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people’s presence and people’s honor in the Islamic Republic establishment. This is one of those fundaments

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and this should be believed in true sense of the word.

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One of those basic fundaments and basic values is believing in progress,

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believing in development, in evolution, and [in] interaction with the environment, of course, while avoiding deviations and errors, which may exist in this way.

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Development and evolution [are very important]; [because] both our [religious] jurisdiction, and our sociology, and our humanities, and our politics,

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[and] our various methods must improve on a daily basis, but by expert people,

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by seasoned people, by people who are given to thinking

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and people who are qualified for opening new ways; semi-illiterates

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and inexperienced and claimant people cannot do anything. This [point] must be paid attention to;

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these are all a path, which has [deviations toward] left and right; [therefore, we] must move in the middle of the road.

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Supporting the deprived [is also important]; one of the basic fundaments and basic values of the Islamic establishment is

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to support the deprived [people]. Another [basic value] is to support the oppressed in any part of the world.

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These are the basic values of the Islamic Revolution; [and] these [values] cannot be passed over.

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If a person, persons or a current is indifferent to the deprived people,

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or indifferent to the oppressed in the world, this index does not exist in them.

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Well, if this commitment to basic values exists [in a person] – which was the first index –

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the movement would be a continuous and direct movement and this movement would not change in the tempest of [various] incidents.

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[However,] if this commitment does not exist, the opposite point of this commitment is extreme pragmatism;

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that is, leaning to one side every day and [allowing] any incident to cause one to incline to one side;

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[as put by the poet]: it is dragging me from all sides like a straw, the temptation of this and that, [and] my own deception.

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This would be pragmatism; [that is,] leaning to one side and toward one direction on a daily basis;

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this is at odds with that commitment [that I already explained]. In the language of the Quran, this commitment to values has been named “steadfastness:”

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“So, stand fast as you have been ordered and [all] those who repented with you,” – this is the verse of the Quran in the blessed Hud Chapter

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– or “verily those who said ‘Allah is our Lord’ and then stood fast [on their belief], angels will descend on them [telling them] that do not be scared and do not be sad and receive good tidings by [knowing that you will go to] the Paradise.”

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[Therefore,] in the language of the Quran, the name of this commitment to fundaments and values is steadfastness.

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The second index is [having] strong resolve to achieve ideals, not giving up on ideals

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and not changing one’s mind about [achieving] great goals.

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The opposite point is laziness and conservatism and despair.

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Some people try to make our society and our youths desperate, [and make them] say: “Sir, this is no good, it is not possible, we will not catch up;

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how this could be possible despite all this opposition, [and] despite all this animosity;” this is the opposite point of that second index.

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The second index is that we would never change our mind about achieving those lofty goals and lofty ideals;

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[and do] not submit in the face of pressures.

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Of course, when you are moving on a road with an enemy on that road, [that enemy] keeps creating obstacles for you,

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[but] this obstacle must not bar you from moving along, from continuing with your movement;

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do not give in to pressures, do not be content with the status quo, because if we become content with the status quo, the result would be moving backward.

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I have frequently repeated [this]; young people must move toward progress, [and] must move toward positive development;

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that we remain content with what we have – assume that we have made certain advances in the field of science,

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which is of course accepted by the entire world; [and they] accept that we have progressed [in the field of science]

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– if we remain content to this degree, we would [start to] lag behind; [and] will move backward.

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No, the way to progress has no end; [we] must continue to move ahead until we achieve lofty ideals.

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The third index, which I said, is commitment to independence. This independence is very important; domestic independence, regional independence,

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[as well as] global and international independence; maintaining independence of the country and independence of the [Islamic] establishment with regard to all these issues [is the third index].

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It means that we must not be deceived in the political field; the enemy whose goal is

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to drag governments and nations behind it, resorts to various methods.

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It is not like that they would always talk in a threatening way; no, they sometimes talk with sycophancy;

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they sometimes write letter to you [saying] that ‘you work – with us, who are the America –

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to solve global issues in cooperation with each other’; they [sometimes] talk to you in this way;

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[therefore,] one may be tempted here to go and cooperate with a superpower in solving international problems;

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they talk like this in the official diplomatic letter writing literature, but this is not the inner side of this issue;

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the inner side of this issue is that it has a plan; [the enemy] says ‘you come [and play] in my plan,

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come and play in that arena which I have defined [for you]’, [and] he [even] determines the type of the game.

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[They say:] ‘you come and do this job so that the goal for which this plan has been made is achieved.

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[The fact] that, in regional issues, in the issue of Syria, [and] in [other] issues similar to Syria, we did not accept

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to cooperate with the so-called American coalition– although they said and repeated and wanted [this] time and time again – this is its reason.

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They have a plan, have delineated some goals, are willing to achieve those goals

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and, of course, are willing to take advantage of the power and clout and influence of any country, including the Islamic Republic;

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if the Islamic Republic shows naivety here, [and] enters their game, it would mean that it has filled in their working agenda;

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it would mean that it has completed their plan. This is against independence; [of course,] on the surface,

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this is not the case in which a government or a person would be allowed to rule a country, so that, we could say the independence of that country is lost,

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but it is against political independence.

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Economic independence is important [but let me] first explain about [independence in] the field of culture;

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in my opinion, cultural independence is more important than all of these [other forms of independence]. Cultural independence is that

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we choose the Islamic and Iranian lifestyle as [our] lifestyle. A couple of years ago, I talked about lifestyle in detail;

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[I said that] lifestyle covers [everything] from architecture, from urban life, from human life, [and] from social bonds

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to all kinds of different issues.

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Imitating the West and the foreigner(s) in [the issue of] lifestyle, is exactly the opposite point of cultural independence.

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Today, the hegemonic system is working on this issue;

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this issue of information engineering, these new tools that have entered the arena,

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all of these are tools [used] to dominate the culture of a country.

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By saying this, I do not want to say that we must take these tools out of our life;

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no, these are tools, which can be also useful, but the enemy’s domination over these tools must be ended.

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In order to, for example, have a radio and television, you cannot

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put your radio and television under the enemy’s control; the Internet is also like this, the cyberspace is also like this,

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[and] intelligence services and information tools are also like this, [and] these [services and tools] cannot be put under the enemy’s control;

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today, they are under the enemy’s control, are a means and a tool for cultural influence, [and] are a tool for cultural dominance of the enemy.

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And economic independence – in short – is not being digested in the economic digestive tract of the global community.

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Look, they themselves – Americans – said following the nuclear negotiations

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that the nuclear deal must cause the Iranian economy to be integrated into the economy of the global community;

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integration! What does integration mean? What is the economy of the global community?

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Is the economy of the global community [based on] a fair and logical and rational order? Not at all.

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That economy whose map has been drawn by the global community and its various manifestations have spread all through the world

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is [in fact] a plan and a system, which has been designed

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by capitalists, mostly Zionist and sometimes non-Zionist, to conquer financial resources of the entire world.

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This is the order of the global community and the global economy.

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It is not an honor for a country to have its economy integrated into the global economy;

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[on the contrary] this is harmful, this is a loss, is a failure. By imposing sanctions, their purpose was also an economic purpose;

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when they imposed sanctions on us, Americans themselves stipulated that these sanctions are aimed at crippling the Iranian economy.

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Now that the nuclear negotiations are over, and they have led to some results,

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here, their goal is still [an] economic [goal]; that is, economy is among their goals;

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that is, devouring the Iranian economy by the digestive tract of the international and global economy which is led by America.

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Economic independence can be only achieved through the Economy of Resistance,

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as I said [at the beginning of] this year [that our motto should be] “Economy of Resistance, practical steps and action.” Fortunately, the esteemed administration

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has started practical steps and action and according to the report they have given me, good steps have been taken.

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If [these steps] continue with this force and with this method and go ahead seriously,

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people will certainly see its effects; the Economy of Resistance.

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All sorts of major economic decisions must be defined within [the framework of] the Economy of Resistance.

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Assume that we sign a contract for trade or industrial transaction with that given country;

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it must become clear that in what part of the Economy of Resistance this [contract] fits.

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If we imagine that the country’s economic prosperity could be merely realized through [attraction of] foreign investment is a mistake.

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Of course, foreign investment is a good thing, but this is only one of the steps [that should be taken in] the Economy of Resistance.

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More important than foreign investment is to activate domestic and internal potentialities.

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We have many potentialities that have not been activated, that must be activateed; this is more important.

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Of course, it [foreign investment] also needs to exist alongside this, but making everything

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conditional on foreigners coming and investing here, no, [this is not correct].

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Sometimes it is said that [foreign investors] bring modern technologies [to our country]; very well, no problem with that; we agree that they bring new technology [to the country];

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[of course,] if they [actually] bring it! If they don’t, I said [before] that these youths of us,

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who have made progress in the field of nano [technology], [have] made progress in the nuclear field,

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[and] have made progress in the field of high-end technology, [and] have ranked among five, six, [or] ten top countries of the world in many fields,

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can’t these [young people] improve production from our oil wells? Or streamline our refineries?

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Or, assume that [can’t they improve] other sectors which are deemed necessary by us [and for] which we need new foreign technology?

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Of course, if this technology is transferred in our transactions with foreigners, we agree to this and have no opposition [to it].

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[Please] pay attention! Today in the world, those analysts who are sensitive about economic and political issues

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are betting on the Economy of Resistance of our country; such important is this [issue]; [and] such sensitive it is.

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Analysts engage in debate and bet on whether this Economy of Resistance that Iran has raised

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would achieve its goal or not! Such important is this [issue].

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Therefore, “independence” means this. This was the third index that I explained.

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The fourth index [is] sensitivity in the face of the enemy. [We must] know the enemy,

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[and] have sensitivity in the face of the enemy’s moves.

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Those people who were at the battlefield during the period of the Sacred Defense [eight-year Iraqi imposed war on Iran] know

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that there were people at the [military] headquarters who monitored every small move by the enemy through their agents, [and] became sensitive over it.

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Assume that [they wanted to know if] the enemy has changed a position today, what is the purpose and why it has done it; they looked for the reason.

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[We must be] sensitive in the face of the enemy’s moves. [We must] know the enemy, recognize its plans,

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[and] be sensitive about what it does, what it says and its remarks;

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and prepare an antidote to the poison, which it will possibly use [against us]

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and be prepared to thwart its move. This is [the real meaning of] sensitivity in the face of the enemy.

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Well, what is the opposite point of this sensitivity? One opposite point is that some people deny [the existence of] the enemy at all.

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When we say we have enemy, they say, “Sir, you are illusional; [this is only] illusion of conspiracy.”

363
01:02:05,920 --> 01:02:15,680
I believe that this talk about the illusion of conspiracy is a conspiracy; in order to reduce sensitivities,

364
01:02:15,680 --> 01:02:21,240
they [say:] “Sir, what is enemy, which enmity?” They deny the clearest of things.

365
01:02:21,440 --> 01:02:31,600
We say America is the enemy of the revolution, [because] the nature of the hegemonic system requires

366
01:02:31,880 --> 01:02:39,440
it to be at odds with an establishment like the Islamic Republic establishment;

367
01:02:39,800 --> 01:02:51,520
their interests are 180 degrees opposite to each other. The hegemonic system is given to treachery,

368
01:02:51,840 --> 01:02:57,840
is given to warmongering, is given to creating and organizing terrorist groups,

369
01:02:58,560 --> 01:03:10,960
is given to suppressing freedom-seeking groups, [and] is given to putting pressure on the oppressed [people] – like [the people of] Palestine and the likes of Palestine;

370
01:03:11,240 --> 01:03:13,280
this is the nature of the hegemonic system.

371
01:03:13,960 --> 01:03:23,280
You look right now that America and Britain have been mounting pressure on the people of Palestine for about one hundred years

372
01:03:23,560 --> 01:03:31,520
– both before the establishment of the Zionist regime in the year 1948, and after that up to the present time –

373
01:03:32,840 --> 01:03:40,400
[and they] are [still] putting pressure on Palestinians. Well, this is the move of the hegemonic system;

374
01:03:40,840 --> 01:03:50,760
Islam cannot remain silent in the face of this [situation]; [and] the Islamic establishment cannot see [this situation] and remain indifferent.

375
01:03:51,800 --> 01:04:02,440
The hegemonic system is directly helping the country which is bombarding the people of Yemen

376
01:04:03,000 --> 01:04:10,440
– [and] America openly, [and] directly helps the bombardment of Yemen –

377
01:04:10,920 --> 01:04:22,040
bombardment of where? Bombardment of war fronts? No, bombardment of hospital, bombardment of market, bombardment of school, [and] bombardment of people’s public square;

378
01:04:22,520 --> 01:04:32,120
America is helping [this kind of bombardment]. Well, the Islamic establishment cannot remain indifferent. These [two sides] are enemy of each other, [because] they are opposites in their nature.

379
01:04:32,320 --> 01:04:35,680
How one can deny such animosity?

380
01:04:36,960 --> 01:04:42,360
America launched [the coup d’état of] Mordad 28 [1332, corresponding to August 19, 1953] and toppled the national government [of Iran];

381
01:04:42,680 --> 01:04:49,360
America has been hostile toward us from the beginning of the revolution up to the present time; America, in the time of the tyrannical [monarchial] regime [of Iran],

382
01:04:49,840 --> 01:04:55,440
launched the SAVAK [Shah’s secret service] which [was] responsible for torturing people and revolutionaries;

383
01:04:55,680 --> 01:05:04,280
America offered maximum help to our enemy during the eight-year [Iraqi imposed] war;

384
01:05:04,560 --> 01:05:10,480
America shot down our passenger plane;

385
01:05:11,400 --> 01:05:16,760
America hit our oil platform [in the Persian Gulf]; [and] America imposed sanctions on us; aren’t these [blatant instances of] animosity?

386
01:05:39,400 --> 01:05:46,720
Any person and any group who works for Islam and in the name of Islam,

387
01:05:47,040 --> 01:05:56,800
if it trusted America, it would have made a big mistake and would be slapped in the face [for it], just in the same way that they were slapped [before].

388
01:05:57,560 --> 01:06:07,800
During these recent years, Islamic groups out of expediency, [and] because of [their so-called] political wisdom,

389
01:06:08,360 --> 01:06:16,000
– they call it wisdom – [and] as a tactic, which they said this is a tactical move,

390
01:06:16,560 --> 01:06:24,520
became friendly with Americans, [and] trusted them [but] they paid the price, were slapped in the face, and are suffering right now.

391
01:06:25,200 --> 01:06:37,520
Any person who moves in the name of Islam [and] in the direction of Islam, if they trust America, they would be making a big mistake.

392
01:06:37,800 --> 01:06:44,480
Of course, we have many small and big enemies; we have also small enemies, we have insignificant enemies as well,

393
01:06:44,840 --> 01:06:56,600
but most animosity [toward Iran] comes from America and from the evil Britain – the really evil Britain; both in the past,

394
01:07:11,120 --> 01:07:20,160
from early days of the monarchial regime, up to the period of revolution,

395
01:07:20,480 --> 01:07:30,000
[and] after the beginning of the [Islamic] revolution and victory of the revolution up to the present time, Britain has been always our enemy.

396
01:07:30,520 --> 01:07:42,280
Now, on the occasion of the Imam’s [passing] anniversary, the propaganda machine of the British government releases a so-called document against the Imam;

397
01:07:43,240 --> 01:07:49,440
they release a document against the honorable Imam, the clean and purified Imam!

398
01:07:50,760 --> 01:07:58,120
Where they have got their document from? From among American documents! Well, does the America,

399
01:07:58,360 --> 01:08:05,880
which shots down a passenger plane with about 300 [passengers on board], really care about faking a document?

400
01:08:07,520 --> 01:08:20,040
The animosity of the British [government against Iran] is like this – and [it is also from] the ominous and cancerous Zionist regime [of Israel]; these are arch-enemies.

401
01:08:38,080 --> 01:08:47,960
This enemy must be known and sensitivity must be shown in the face of what it does;

402
01:08:48,080 --> 01:08:56,240
even when they give us an economic prescription, caution must be exercised.

403
01:08:56,840 --> 01:09:04,200
It is like when an enemy comes and gives a medicine to one and says, “Sir, take this medicine for [the purpose of treating] that disease;”

404
01:09:04,480 --> 01:09:10,720
[in this case,] you exercise caution, [because] it is possible for them to have laced this medicine with poison.

405
01:09:11,520 --> 01:09:21,120
The political prescription and economic prescription of the enemy must be taken into consideration with caution;

406
01:09:21,520 --> 01:09:29,000
this is [the real meaning of] sensitivity in the face of the enemy. Naturally, when this sensitivity exists, there would be no compliance [with the enemy] anymore,

407
01:09:29,200 --> 01:09:34,200
and I [already] said that noncompliance is the same as the Greater Jihad. This [explanation would suffice] about the fourth index.

408
01:09:34,400 --> 01:09:42,440
The fifth index and the last index is religious and political piety;

409
01:09:42,960 --> 01:09:49,840
which [is] different from personal piety, and of course, it is also needed. We have a personal piety [according to which]

410
01:09:50,560 --> 01:09:56,120
I and you [must] avoid committing sin, [and must] protect ourselves [against sin];

411
01:09:56,120 --> 01:10:01,360
[as put by the Quran:] “protect yourselves and your families from a Fire whose fuel is people and stones;”

412
01:10:01,760 --> 01:10:09,680
[we must] keep ourselves away from the fire of the God’s Hell, [and] from the fire of the divine wrath; this is [the meaning of] personal piety.

413
01:10:10,080 --> 01:10:16,280
The social piety – [that is,] Islamic piety related to society – is that

414
01:10:16,640 --> 01:10:23,320
we make effort in order to realize these things that Islam has asked us.

415
01:10:23,480 --> 01:10:28,600
All those ideals that I explained, are Islamic ideals;

416
01:10:29,200 --> 01:10:33,160
I mean, the issue is not the issue of a rational calculation;

417
01:10:33,800 --> 01:10:39,680
[the fact] that I said [we] must remain committed to those ideals, must seek [to establish] social justice,

418
01:10:40,000 --> 01:10:46,840
[must] seek to support the deprived, seek to support the oppressed, seek to counter the oppressor and the arrogant,

419
01:10:47,120 --> 01:10:52,440
[and] do not accept its bullying, these are all Islamic demands,

420
01:10:53,200 --> 01:11:01,760
[because] Islam has demanded these from us; it is not like that it is simply a rational and human calculation; [but] it is a religious obligation.

421
01:11:03,000 --> 01:11:08,840
Anybody separating these issues from Islam would not have known Islam;

422
01:11:09,680 --> 01:11:19,720
any person who [tries to] take the teachings of Islam and the practice of Islam

423
01:11:20,080 --> 01:11:27,640
away from the environment of people’s social and political life, has undoubtedly not known Islam.

424
01:11:30,240 --> 01:11:36,800
The Quran tells us: “Worship Allah and avoid [godless] tyrants;”

425
01:11:37,040 --> 01:11:44,080
[it recommends us to] worship God – that is, submit before God – and avoid [obedience] of tyrants,

426
01:11:45,160 --> 01:11:53,400
and in another verse, [the Quran says:] “Those who believe fight in the cause of Allah, and those who disbelieve fight in the cause of tyrants.

427
01:11:55,000 --> 01:11:59,920
So fight against the allies of Satan. Indeed, the plot of Satan has always been weak.”

428
01:12:00,120 --> 01:12:02,360
These are the Quran’s commands.

429
01:12:03,280 --> 01:12:20,040
[The fact] that I invite myself and our people and our youths and our officials to feel responsible toward such remarks

430
01:12:20,040 --> 01:12:24,480
is not just a rational recommendation, [and] is not [just] a political recommendation;

431
01:12:25,400 --> 01:12:29,560
this is a religious demand; [and] observing it is [tantamount to having] religious piety.

432
01:12:30,040 --> 01:12:37,560
This is religious piety; [and] political piety is also embedded in this;

433
01:12:37,720 --> 01:12:47,560
if this religious piety is realized, it will be accompanied by political piety as well.

434
01:12:47,760 --> 01:12:56,720
Political piety means that humans must avoid those pitfalls, which can be used by the enemy.

435
01:12:57,280 --> 01:13:01,400
I give [you] a few recommendations at the end [of my remarks].

436
01:13:02,720 --> 01:13:08,280
In this roadmap, which I explained, the Imam is our model;

437
01:13:09,120 --> 01:13:12,760
the Imam is the model and fairly speaking, he is a complete model.

438
01:13:13,160 --> 01:13:18,320
With regard to all these indexes, the Imam stands on that high level.

439
01:13:18,560 --> 01:13:25,480
We have been close and living with the Imam for years [and] in different ways;

440
01:13:25,840 --> 01:13:31,160
both when he taught in [the seminary school in the city of] Qom, and when he was in Najaf in exile,

441
01:13:31,560 --> 01:13:39,120
and when he was at the apex of the government and at the apex of international political credit;

442
01:13:39,360 --> 01:13:48,840
we have seen the Imam in all these positions; fairly speaking, with regard to all these indexes that I explained [here,] the Imam stands at the highest level.

443
01:13:49,960 --> 01:13:54,480
[Therefore, try to] follow suit with the Imam’s words and Imam’s deeds.

444
01:13:54,960 --> 01:14:01,440
Our dear youths [must] read this Sahifeh [biography] of the Imam and get close to it;

445
01:14:01,680 --> 01:14:09,000
read the Imam’s last will, get close to the Imam’s last will,

446
01:14:09,240 --> 01:14:11,800
[and] muse over it. This is [my] first recommendation.

447
01:14:12,120 --> 01:14:21,680
The second recommendation [is that] we gained an experience through the nuclear negotiations; this experience must not be forgotten.

448
01:14:21,960 --> 01:14:34,280
This experience is that even if we back down [on our goals], America will not stop its destructive role;

449
01:14:34,920 --> 01:14:38,720
we experienced this in the nuclear negotiations.

450
01:14:39,000 --> 01:14:53,360
We sat with the [member states of the] P5+1 and even negotiated with Americans separately over the nuclear issue;

451
01:14:54,640 --> 01:15:04,640
our brethren, our perseverant [and] active [Foreign Ministry] officials reached a number of common grounds, [and] reached some results;

452
01:15:05,440 --> 01:15:13,200
the [other] side – which is America – accepted some obligations; the Islamic Republic lived up to its obligations,

453
01:15:13,800 --> 01:15:22,080
[but] that shifty, unfaithful and untrustworthy side is reneging [on its promises]; it has been reneging up to this time.

454
01:15:45,400 --> 01:15:51,880
Very well, this is an experience; [and] this has become an experience [for us].

455
01:15:52,400 --> 01:16:00,040
Now, many people knew [this even] before this experience, but some who did not know should now know [this]:

456
01:16:00,600 --> 01:16:10,040
Any other field, in which you may wrangle and dispute with America, [even if] you retreat [from your positions and] back down,

457
01:16:10,240 --> 01:16:15,600
it will still continue [to play] its destructive role; [this is true] in all fields:

458
01:16:16,440 --> 01:16:24,840
[in] the issue of human rights, the issue of [Iran’s] missile [program], the issue of terrorism, the issue of Lebanon, [and] the issue of Palestine;

459
01:16:25,400 --> 01:16:31,360
in any case, which you presumably – which [this is] of course [an] impossible [presumption] –

460
01:16:31,840 --> 01:16:40,120
retreat [and] back down on your principles, [and] on your fundaments, know that it would not retreat;

461
01:16:40,360 --> 01:16:48,560
it will first enter the arena with smooth-talking and with a smile and with a grin, [and] then in practice,

462
01:16:48,920 --> 01:16:55,320
it reneges on the step that it must take and does not fulfill its obligation;

463
01:16:55,600 --> 01:17:02,240
this was a [good] experience for the Iranian nation; appreciate this experience; this is [my] second recommendation.

464
01:17:19,480 --> 01:17:35,800
Pay attention, pay attention! Pay attention to the third recommendation [and] then you may somehow change your mind about some of these slogans [which you are chanting].

465
01:17:36,640 --> 01:17:45,840
The third recommendation [is that] don’t disturb the unity between the administration and the nation.

466
01:17:47,160 --> 01:17:54,320
You may like an administration [and] do not like another administration;

467
01:17:54,680 --> 01:18:01,840
another person may also not like that other administration [and] like this administration [which you dislike]; [this] is possible, [and] there is no problem with that.

468
01:18:02,880 --> 01:18:10,280
Election rivalries [should exist] in their own place, differences of viewpoint [should exist] in their own place, [and] even criticism [should exist] in its own place,

469
01:18:10,760 --> 01:18:15,040
but the administration and the nation must stick together;

470
01:18:16,120 --> 01:18:27,840
I mean, if in this country an incident happens, which is a threat to the country, the administration and the nation must move hand in hand.

471
01:18:29,040 --> 01:18:36,640
Do not create grudge, do not cause bitterness, [and try to] maintain the unity between the administration and the nation;

472
01:18:37,520 --> 01:18:44,640
this is one of my recommendations in all administrations. In all administrations when

473
01:18:45,640 --> 01:18:51,480
I have been responsible [as the Leader] following the passing of the Imam, this has been my recommendation;

474
01:18:51,720 --> 01:18:59,160
although administrations may follow different policies, [and] may have different orientations,

475
01:18:59,800 --> 01:19:06,640
the nation must stand with the administration, [and] maintain this unity.

476
01:19:07,280 --> 01:19:15,280
This is not in contravention with criticizing [performance of the administration] or talking or demanding [from administration]; these are not objectionable.

477
01:19:15,920 --> 01:19:25,400
Election rivalries should [only] exist in their own place [not after that]. The three branches [of the government] must be also united – the administration, the legislature, [and] the judiciary –

478
01:19:25,960 --> 01:19:34,680
[and] once again this is not at odds with Majlis fulfilling its duties with regard to the administration; act upon duties [assigned to it] by the constitution;

479
01:19:34,920 --> 01:19:40,760
ask [questions from executive officials], demand, want, pass laws, impeach [ministers] and the likes of these;

480
01:19:41,840 --> 01:19:52,320
but [at all times] the [three] branches must move hand in hand, [and must] come under a single umbrella with regard to basic issues in the country; [this is true about] everybody;

481
01:19:53,640 --> 01:20:00,560
this applies to the Armed Forces, [and] it [also] applies to all people [in the country]. Therefore, this is my third recommendation:

482
01:20:01,680 --> 01:20:13,080
do not allow personal emotions or factional emotions or absolutely emotions overcome logic.

483
01:20:14,280 --> 01:20:22,800
Logic is that when the enemy looks from afar, it [must] feel that here [all people] are in solidarity,

484
01:20:23,640 --> 01:20:32,720
[and] feel [that] solidarity [exists here]. If remarks are made from which (from those remarks)

485
01:20:33,280 --> 01:20:39,960
[the existence of] two [opposite] currents and two [opposite] directions and hostility and bipolarity

486
01:20:40,360 --> 01:20:46,480
within the nation or within the whole [Islamic] establishment is inferred [by the enemy], it would be detrimental to the country.

487
01:21:09,560 --> 01:21:19,880
The fourth recommendation [is that] confrontation with America is confrontation with a front.

488
01:21:20,520 --> 01:21:28,640
There is a front whose [main] pole and center is America, but its extension

489
01:21:29,200 --> 01:21:35,760
goes to different places; sometimes even it is extended into the country as well; [therefore,] do not neglect [this fact].

490
01:21:36,600 --> 01:21:42,520
[The fact that] America’s hostile moves must be monitored

491
01:21:43,280 --> 01:21:49,040
means that all this front must be monitored.

492
01:21:50,120 --> 01:21:56,480
Know that enmity [against Iran] does not just come from America’s security system;

493
01:21:56,800 --> 01:22:05,160
sometimes this security system has agents, and these agents show themselves

494
01:22:05,480 --> 01:22:11,240
in the form of regional governments or in other forms.

495
01:22:11,800 --> 01:22:23,120
The fifth recommendation [is that] the lines that demarcate [between us and] the enemy must be taken into account and be highlighted.

496
01:22:23,400 --> 01:22:35,840
Do not let the lines separating [us from] the enemy, which is the enemy of the revolution, the enemy of the [Islamic] establishment, [and] the enemy of the Imam, lose their importance.

497
01:22:36,400 --> 01:22:43,320
Some [political] currents inside our country neglected this point,

498
01:22:43,880 --> 01:22:51,080
did not maintain their border lines with the enemy, [as a result of which their lines] were compromised, [and] were toned down;

499
01:22:51,400 --> 01:22:56,000
[this is] like border lines of a country, if there is no border line,

500
01:22:56,400 --> 01:23:02,640
it is possible for somebody to move from that side to this side by mistake, [or] somebody may mistakenly move from this side to that side;

501
01:23:03,440 --> 01:23:07,520
[therefore,] maintain the border lines.

502
01:23:07,760 --> 01:23:18,920
The sixth recommendation and the last recommendation [is that] have trust and have confidence in the [Quranic] promise that “if you assist Allah, Allah will assist you.”

503
01:23:19,680 --> 01:23:27,200
Dear nation, [and] dear youths! Know this: you are victorious to dismay of the enemy.

504
01:23:48,360 --> 01:23:55,920
O Almighty! Resurrect our dear Imam with his Guardians [Infallible Imams].

505
01:23:56,640 --> 01:24:02,880
O Almighty! Resurrect our dear martyrs with the martyrs at the advent of Islam.

506
01:24:04,120 --> 01:24:10,760
O Almighty! Those who serve the country in any place, in any costume and in any form,

507
01:24:11,040 --> 01:24:15,240
cover them with your guidance and your endorsement and your protection.

508
01:24:16,320 --> 01:24:21,520
O Almighty! Make the sacred heart of Vali Asr [Imam Zaman] (PBUH) content and satisfied with us;

509
01:24:22,840 --> 01:24:26,080
[and] include us in prayer of that Honorable One.

510
01:24:27,320 --> 01:24:32,880
O Almighty! Make our words, [and] our deeds [be in service of] you and your path,

511
01:24:34,160 --> 01:24:37,080
[and] accept them from us upon your Grace.

512
01:24:38,320 --> 01:24:45,080
O Almighty! [We swear you] by [Prophet] Mohammad (PBUH) and Mohammad’s Household to keep us alive on this path and die us on this path.

513
01:24:46,400 --> 01:24:49,120
Peace be unto you and so may the mercy of Allah and His blessings