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

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و الحمدلله ربّ العالمين

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و الصّلاة و السّلام علي سيّدنا محمّد و آله الطّاهرين

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سيّما بقيّةالله في الارضين و لعنةالله علي اعدائهم اجمعين

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Our meeting is a very sweet and desirable meeting.

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The perfume of Basiji spirit has imbued the atmosphere.

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I was benefited by and enjoyed the remarks made by these dear ones, every one of whom gave voice to a sweet and important fact in their own way.

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I have many things to say to you dear Basijis, youths, boys, and girls.

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Today, I will say a few points about the Basij,

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but before that let me talk a little about these days and on the occasion of this huge and glorious [Arba’een] march,

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which is really a humongous historic phenomenon.

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Usually, in such sort of phenomena, which one observes

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that no propaganda has been launched over them, but suddenly a phenomenon emerges before one’s eyes,

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the hand of God is more evident than all other places. One example of this [is] the Islamic Revolution itself.

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Now, previous struggles [against the regime of Iran's former Shah] are reserved in their own place,

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but people’s presence and expansion of people’s [participation] took place during one year, [or] one and a half years

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in a vast country like ours.

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The same slogan that people chanted in Tehran, was shouted in that given remote village,

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where people held a rally as well.

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Therefore, as they have told me, [the late] Imam [Khomeini] had said at that time that this revolution would become victorious,

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because it is the sign of the presence of the powerful hands of the Almighty.

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On another occasion, he told me in person that

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“throughout this revolution, I always saw a powerful hand behind this huge popular movement;” popular movements are like this.

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The case of capturing the [former US embassy in Tehran known as the] Spy Den is also like this;

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the case of later events, which took place in this country is like this;

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the case of [people’s huge demonstrations in support of the Islamic establishment on] the 9th [day of the Iranian month] of Dei [December 30, 2009] in recent years is like this;

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the case of I’tikaf [people staying at mosques for a few days in certain months as an act of worship] is like this; theses are [among] those phenomena for which no propaganda is done,

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[and] no effort is made.

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You just see, in order to bring 10,000 people, [or] 50,000 people together in one place,

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how much propaganda effort is launched in the world [and] they still fail [to do this] at last.

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Here, despite numerous obstacles, two million [people] from Iran alone

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go to Karbala to take part in an 80-kilometer march – [and do that] to [take part in a] march,

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not for pleasure or lounging at a hotel.

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Several times more [people also took part in that march] from Iraq

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and other regions; [therefore,] this is a divine event, this is a divine phenomenon,

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[and] this shows that this path is the path of love,

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but not a crazy love, [because it is] a love accompanied with insight;

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it is like the love that the men of God have for God.

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[We say in the prayer that] “O Lord! Bestow upon me your love and the love of those who love you and the love of any action, which takes me close to you;”

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this [kid of] compassion and this love, is a love accompanied with insight; [the person with this love] knows, understands [the reasons for this love],

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and this attraction drags him; this magnet drags him.

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Well, therefore, the job is a great one [as this] phenomenon is a huge phenomenon. Firstly, I welcome all those who succeeded and went [to take part in this march]

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and ask God to accept what they did and express my envy for what they did

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– which I did not succeed [to do] and they were successful [in doing it].

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[Secondly,] I thank the people of Iraq who received [so many pilgrims],

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were kind to them, and could manage this huge population for a number of days. [On the whole,] this event is an extraordinarily important event.

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Well, what is the result now? I want to say that in such events,

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when you clearly see the hand of the divine power at work

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and [also] observe its blessings, [you] must thank [God].

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If we thank [God], they will remain [for us], [but] if we do not thank [God], they will be taken away from us.

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If the Iranian nation had not been thankful [to God] for the revolution, it would have gone,

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just in the same way that in some other places in the world, there were revolutions, [but people] did not know how to thank [God for them, and]

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they lost the revolutions; they not only lost the revolutions,

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[but] they moved back [in time] twenty years, [or even] thirty years. The Iranian nation was thankful [for the revolution].

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Thanking [God] is not just saying, “Thank you God,” or falling in supplication to thank God.

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[True] thanksgiving is that the person would observe the requirements of this bounty [that has been bestowed upon him]; and the Iranian nation observed [those requirements].

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[Iranian people] were present in any arena, which was needed. Where sacrifice was needed, they did sacrifice, [and] brought to the arena their life and property and their loved ones and children

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and honor and prestige.

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I do not want to say that each and every Iranian did this, but a large group,

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[and] a remarkable majority acted like this, [and] the Almighty God responded [to them] [as well, and]

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preserved this revolution for them. Today, the revolution is stronger, [and] more powerful than the day it became victorious,

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and is able to make more plans for the future.

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Thank [God] for this event of [Arba’een] march.

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One way to thank [God] for it is to keep those spirits, [and] those states [of mind]

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– which you observed there or felt during these couple of days,

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when you were doing the march;

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[I mean] that [sense of] brotherhood, that compassion, that attention to [the importance of] the Velayat [guardianship of the Islamic ruler],

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that getting ready to go through hardship,

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[and] that preference for taking trouble and breaking into sweat and walking over [the usual] comfort [of ordinary life] and laziness.

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This [example] must be followed in all the affairs of life; [then] this would be [true] thanksgiving.

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Among various forms of thanksgiving one is that

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we facilitate doing it for those people who love to do it,

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and responsibility for this lies with officials in various sectors of the country.

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Sometimes, incidents take place; [and] they must not allow these incidents [to be repeated]; this is also part of thanksgiving.

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At any rate, know the value of this blessing, [because] it is a great blessing.

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And this [blessing], God willing, will be a lasting blessing for the Iranian nation and the Iraqi nation.

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and will become a cause of dignity and honor and pride

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Now, [elsewhere] in the world, they try not to let this powerful spotlight be seen, but they cannot [do this],

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[and] it will be seen. They try not to allow this to be seen or to distort it,

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[but] none of them will get anywhere. When you continue a movement, the truth will invariably reveal itself.

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One of the main things I want to say today is about the Basij.

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The Basij was one of those amazing phenomena in the time of the revolution.

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The honorable Imam was inspired by the Almighty God to take this measure;

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the 20-million-strong Basij, which he announced, and the Basij organization, which was formed [later], was a very great job.

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Basically, what was the meaning of this measure? The meaning of this measure was that the Almighty God taught this to the honorable Imam,

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[and] inspired him to put the fate of the revolution in the hands of the young people; [of course,] not just the young people in that time.

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When the young people enter the arena, they transfer to one another this trust, which has been put in their hands,

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[and] this confidence, which has been put in them,

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through the time and this has taken place [in reality].

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Perhaps, ninety percent of you, who are here, have neither seen the time of the Imam, nor seen the Imam [himself],

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[and] most of you have not seen the [Iraqi imposed] war [against Iran], but your spirit is the same spirit.

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[Do] not [think] that I have reached this [conclusion] on the basis of remarks, which were made here by these dear youths of us; no, I have [solid] information,

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[because] I am in touch with the youth. Today, the spirit of our youths

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is the same spirit of the youths at that time with the difference being that at that time, they were in the heat of the revolution,

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[but] today, those [conditions] do not exist [anymore], while the spirit is the same.

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Another difference is that the insight and awareness and experience that our youths have today, did not exist at that time;

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I mean, we have made progress [in this regard]. The Imam entrusted the fate of the revolution to you, young people,

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and any young group, [and] any generation, when it passes through youth to middle age, in fact,

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delivers this trust to the young generation that comes after it and this hierarchy is unending.

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Of course, when I say that the Imam entrusted the youth with protecting and safeguarding the revolution,

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it does not mean that other than youths [nobody] has a mission [in this regard]. Yes, this is a mission for all [of us];

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from an eighty-year old man and older than eighty years

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to adolescents, from men to women, [and] from the elites to non-elites,

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and the totality of the nation and the country have the mission to protect their revolution;

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[because] this is a duty for all of us; but the youth are the driving force [and] the engine of this movement.

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If it were not for the young generation and it did not want and did not take action,

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the movement would have ground to a halt. The thinking of old ones and their thoughts and experiences

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become useful when a youth-based movement [launched] by young people does exist;

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[on the whole,] the youth are the driving force of this movement.

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Therefore, today, you young people, who have not seen the Imam, are [now] the [main] addressees of the Imam, [because] the Imam has talked to you

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and the Imam has spoken with you. [Consequently, when you face a problem,] refer to the Imam’s remarks. This is one point.

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Another point is that the movement of the Basij will certainly triumph in our country.

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The main condition for this victory is that all of us

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– youths and others – consider piety

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and [doing] good deed(s) as a duty for ourselves.

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Personal piety as well as social and collective piety, every one of them has a [different] meaning.

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Now, I have [already] talked about collective piety as well, [and] have made remarks and do not want to repeat them [here]. Piety is necessary.

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You must take care of yourselves, [by] both exercising personal care and collective care.

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If this happens, God has said,

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“Indeed, Allah is with those who fear Him and those who are doers of good.”

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Those people who would fear God and do good, then God will be with them.

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It is a very important issue that God would be with a group [of people].

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Look! Let me bring you an example of the Quran and the Quranic history:

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The Almighty God ordered [Prophet] Moses and [his brother,] Aaron, to go to the Pharaoh.

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Well, this was a huge task that two lonely people would go to confront and challenge the humongous power of that time.

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The power of the Pharaoh was very huge

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– from political viewpoint, from social viewpoint, even from the viewpoint of influence on people,

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[and also] from the viewpoint of administrative structure, the power of Pharaoh has many details – [and this is why] the Pharaoh was an amazing thing;

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a dictatorial all-powerful force; with all those facilities [at his disposal].

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The Almighty God ordered two people that ‘you go and challenge this person and struggle [against] him’.

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Prophet Moses said, “O God! It is possible that if we go,

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they would,” for example, “kill us [and] murder us, [and] our job would remain unfinished – [note that] they were not afraid of being killed, [but] said the job might remain unfinished.

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[As put by the Quran, God answered them by saying,] “Fear not. Indeed, I am with you both; I hear and I see.”

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[God told them] “I am with you.” Look, this is [the meaning of] the company of God:

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“I am with you both; I hear and I see.”

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[The fact] that God says, “Verily God is with those people who are pious,” – which I say

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that if I and you have piety, God is with us –

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this divine company and the God being with us means that

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[even] two lonely people with empty hands can be sent to fight a pharaoh.

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This very Prophet Moses [and his brother] in another place – of course, [his story] is frequently told in the Quran, now I explain [his story] in another place –

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when they had to openly challenge and confront

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[the Pharaoh, Moses] gathered Israelites and [told them that] , at dawn or very early in the morning

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or at midnight,they [must] start to move toward the outside of the city

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[that is,] in order to flee and go away and get rid of the Pharaoh.

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When it was the morning and sun had somehow risen,

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the Pharaoh’s spies told him that Israelites had evacuated the city and all of them had gone away.

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The Pharaoh was alarmed that these [Israelites] would now go to a different place and form a cell. [Therefore,] he told [his followers and soldiers] to come together.

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[Then] they gathered the army and started following these [Israelites]; now, I am not sure what the interval was [between these events,] perhaps one day or

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two days or less or more was the [time] interval for this army [to start following Israelites].

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Well, they [Israelites] were moving on foot [and] without any equipment – [because] they were just a bunch of [ordinary] people, [including] women, men and children –

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[but] these [soldiers of the Pharaoh] were [following them] with equipment and corps, and army and horses and everything; naturally, they would catch up with them soon, [and] they caught up with them.

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When the followers of Moses saw from afar that “O God” The army of the Pharaoh is coming, they were flustered.

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In the Quran, in Chapter Shu’ara [Poets], [God] says, “When the two groups met;”

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“When the two groups met;”

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that is, when the two groups, namely, the group of [the followers of] Prophet Moses, who were moving ahead, and the Pharaoh’s group, which was following them,

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saw each other from a distance and got so close to each other

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that they could see each other,

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“the companions of Moses said, ‘Indeed, we are to be overtaken’.

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Israelites, who were accompanying Moses, panicked [and] said, “O Moses! They will catch up with us soon.”

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They meant that [the army of the Pharaoh] would catch up with them before long, would get and massacre them.

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What did Moses say in answer? Prophet Moses said in answer, “No! Indeed,” this will never happen. Why?

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[Because] “with me is my Lord;”

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this is the meaning of [having God’s] company. [He said,] God is with me, [and] the Lord is with me;

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“No! Indeed, with me is my Lord; He will guide me.”

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Look! The divine company is so important.

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[The fact] that they say, “Indeed, Allah is with those who fear Him and those who are doers of good;”

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this company must be valued. If I and you could maintain this divine company,

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know that not only America, but even if some people have a power ten times more than the power of America,

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[as long as] this divine force is with somebody, he will overcome all of them.

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I will now explain a number of topics about the Basij.

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You are brethren and sisters, who have responsibility in various parts of the Basij.

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Each of these topics needs both details and explanation

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– but we neither have time [to do this now], nor this is [a good] time for that.

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[These topics] also need planning and introduction of [new] procedures. I simply tell you about the topics, the rest is on you.

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One [topic] is that the Basij is not simply based on emotions,

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[but] the Basij relies on knowing and understanding, [and] relies on insight.

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This is the reality of the Basij and it must move in this direction.

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If it was [built] simply on [the basis of] emotions, emotions would alter with the least change.

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A group [of people] were among those people in early [years of] the revolution, who accompanied the revolution with enthusiasm, but out of emotions;

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it was not out of depth of religious understanding. I was in contact with some of them, [and] knew them.

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I knew them [both] inside and outside the university, [and] they lacked religious depth.

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The result was that after socializing with certain people who angled off the revolution, they also started to angle off the revolution,

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and the property of an angle is that it starts [in a] very limited [form] at first, [but] the more one extends the line [of that angle],

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the distance [between the two sides] increases and [the angle] spreads out. [Therefore,] they became counterrevolutionary [figures].

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The Basij is characterized with insight. [The fact] that in [the Iranian calendar year, 13]88 (2009), I emphasized so much on insight

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– and some people were upset, were angry, mocked, jibed, [and] wrote articles

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against [what I had said and asked] why you say insight – it was because of this; insight is important; [just in the same way that] knowing and understanding are important.

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[The] second [topic is that] the Basij is not factional. It is not one of two political factions, or three political factions, or four political factions in the country.

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The Basij is the army of the revolution, [and] the Basij belongs to the revolution.

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If there is a dichotomy, it is the dichotomy between revolutionary and counterrevolutionary [and between] revolution and counterrevolution –

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[because] even a non-revolutionary [person] can be dragged [toward the revolution], [and] can be attracted;

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I believe in maximum attraction [of all people], but through its own [suitable] methods, not that we do anything

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under the aegis of maximum attraction, [because, there is both] revolution and counterrevolution.

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Any faction, any person, [and] any human being who believes in the revolution,

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is serving the revolution, [and] is following the revolution, the Basij is his supporter as well.

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I mean, it is not like that we, in [political] factions inside the country,

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consider the Basij as part of this faction or that faction or that [third] faction or that [fourth] faction. No,

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the Basij by itself is a current, [and] is a big river flowing toward [the achievement of] the goals of the revolution.

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Another point [is that] synergism is also important in the Basij.

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I mean, different strata of people must be present in the Basij; [I mean,] this very Basij of [different social] strata.

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Schoolchildren and students and workers and university teachers

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and businesspeople and lawyers and so forth and so forth and so forth; everybody must be [a member of the Basij]. This is the horizontal expanse of the Basij.

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Of course, the condition is that these people get coordinated with one another. One of the necessary measures, which

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I recommend – [and] I say it right here, [because] officials are also present –

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and must be taken, [is to create] a final mechanism for

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coordination and cooperation and synergism across this expansive horizontal surface.

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Therefore, the Basij has a horizontal line – [and] this is [its] first [feature]. On the other hand, the Basij needs

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deliberation bodies, [and] general guidance.

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This guidance – about which I will talk more later – is a vertical line,

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and now [if you ask] what the role of this vertical line is, I will explain [later]. [Therefore,] there is both a horizontal line within the Basij and there is also a vertical line within the Basij.

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It is not like conventional military organizations

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or administrative bodies, which merely have a vertical line,

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nor is like popular service entities, which have a merely horizontal line.

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It has both a vertical line and a horizontal line; [and presence of] every one of these [lines] is somehow necessary for the formation of the Basij.

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The next point is that the Basij is the manifestation of the religious democracy.

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When we say religious democracy or Islamic democracy,

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some people think that this democracy is only about ballot boxes and elections;

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[no,] it is just one of the manifestations of religious democracy.

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[Religious] democracy means that on the basis of the religion and on the basis of Islam, people themselves are masters of the social life.

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This is the meaning of democracy, [and] this is the meaning of the Islamic democracy.

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In all fields, the Basij is a manifestation of religious democracy and Islamic democracy.

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If, for example, Basij enters the field of economy, the economy would become democratic;

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[and this is] what these gentlemen said here and is totally correct.

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This Economy of Resistance, which I said, if it could take advantage of the strength and power of the Basij,

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it would turn into democratic Economy of Resistance. It is also like this in [the field of] science, it is like this with regard to various social advances,

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[and] it is like this in politics. The Basij is the manifestation of religious democracy.

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Another point is that I [already] talked about [the necessity of establishing] deliberation boards [within the Basij].

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I deliberately want not to use this term “think tank,” which is used by Europeans.

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Think tank is a European expression, [and] some gentlemen just translate European terms

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into Persian word by word and continuously use those terms with honor. No, [this is not right, because] we have our own language,

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[and we must] make [our] needed words. “Deliberation boards” is much more eloquent than “think tank.”

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We need deliberation boards. Where? At two points:

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one at the top, [and] one among the [lower] layers [of the Basij]. There are many various layers in the Basij.

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Now what these [Basiji] youths say here that we have enthusiasm [to go to war with terrorists] and send us [to the war front] and why you don’t send us,

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is the hard war [that I mentioned before]. From the hard wars, which need a deliberation board

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to set and determine the limits of this job that who must go, when they must go, [and] how they must to [to the war fronts],

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to the soft wars, which are a very vast arena and expanding day by day

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due to the expansion of this cyberspace and are much more dangerous

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than the hard wars[we need deliberation boards]. I mean, in hard wars, [people’s] bodies

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fall down, [but] their souls fly and go to Heaven,

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[while] in soft wars, if God forbid the enemy overcomes [us], bodies get fat and remain healthy,

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[but] souls fall to the depth of the Hell. This is the difference [between these two wars], [and] therefore, this [soft war] is much more dangerous;

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[and] needs [the presence of] deliberation boards. [Also,] from the reconstruction work, in which the Basij is busy some places,

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to the division of geographical missions – the same thing that they call spatial planning, [and is used to determine that]

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at a point in the country the Basij can do something, which in another point,

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it either cannot do that job or it is not necessary to do it

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– [all] these measures must be taken with vigilance, [and the Basij] needs deliberation boards [to do this].

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All these various layers and other different layers, each of them needs deliberation boards.

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In addition, [members of a] deliberation board [must] meet at the highest levels of the Basij

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in order to make policies [and]

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formulate strategies for the entire Basij – here again, I am not willing to use the word ‘strategist’;

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we need [some] people [who would] formulate strategy, [and] think about strategy – [because] we need [such people]. We need people to think about strategy, who would meet

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and this would be their only job; this is among the most important of jobs.

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[This is] like [taking advantage of] military strategy thinkers, which is common all across the world;

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as they themselves say, military strategists meet and determine the fate of a war, [and the fate of] the military work.

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This is necessary; [and] these [steps] are among those steps, which must be taken.

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When we do these [measures], then at any point in the huge structure of the Basij, which you are working,

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- whether it is at a Saleheen (Good People) Circle, or in Rahiyan-e Nour (Marchers toward Light), or at high school,

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at universities, at a labor environment, [or] at mosques –

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wherever that you are working in the field of the Basij and know that you are an active member of a

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wise and purposive organ, which is moving and going ahead, this feeling will come about within you.

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I am not saying like a body organ; no, because it is true that body organs move,

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but all of them are serving the brain; [it is] the brain [which] says see, the brain says hear,

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[and] the brain says tell or move; [on the whole,] it is the brain, which is active.

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It is not like this in the Basij that they would only say from the center [to other members of the Basij] that ‘do [this]’.

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No, it is like that every organ has a brain of its own, which

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is coordinated with that main brain, which is located in the head, and of course, there are ways to forge this coordination.

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Such a state will be created [in the Basij].

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If we have these deliberation boards and activate them,

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[then,] in addition to this, monitoring boards will be also needed. What [are they supposed] to monitor?

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Since the Basij is a moving entity, [and] a living organ, [which] is dynamic,

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continues to grow, [and] is continuously moving ahead, it must be monitored, so that, it would not stop;

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it must be monitored not to go the wrong way, [and] not to go astray.

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It must be monitored so that it would not come to harm, not to fall ill,

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[and] various viruses would not infiltrate into it.

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The monitoring organ is something different from the intelligence organ and the intelligence protection organ and the likes of these.

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I am not talking about them. Every one of them has a responsibility.

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The monitoring organ is that wise and rational organ, which like a

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magnetic and electrical monitor that one puts in front of him

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and sees the outside reality, sees what is happening.

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All these [measures] are necessary, [because] these are those things,

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which are needed for the progress of the Basij and for the increasing evolution and fruition of this pure tree. Since this tree is pure [as put by the Quran:]

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“[its] root is firmly fixed and its branches [high] in the sky. It produces its fruit all the time by permission of its Lord.”

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If you want this [part of the Quranic verse, which says] “it produces its fruits all the time by permission of its Lord,” to come true,

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[taking] these steps, which I said is necessary. Well, these steps that I explained are general lines [of action];

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they are not [merely] analytical and mental either. All the things I said are based on action, [and] are based on reality.

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Each measure has its own explanation and details as well – as I said before –

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[and] every one of them needs procedures and plans to be made,

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which these [tasks] are for you to fulfill, [and] are a responsibility for officials [as well]. They must try and take these steps;

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these are general lines, which are based on action and reality and must receive [adequate] attention.

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Let me tell you a marginal point here as well – which was also in the remarks made by these friends one way or another –

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and that [point] is that [creation of] the Basij was [aimed at] building a model; the Basij was [aimed at] creating a model.

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Without any propaganda having been launched for it,

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or any written material  published on it, or any book written [about it], or any message sent to anybody,

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this model has found its place naturally [and] in an important portion of the Islamic world; I mean, it has shown its merits.

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[Therefore, other countries] made copies of it; some made copies for [achievement of] good objectives,

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[and] some [others] made copies for [achievement of] bad objectives. [The Basij actually means] bringing young people [together], entering them into the arena with religious motivations,

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giving them responsibility, [and] trusting them, [and] this [has] turned into a model.

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After it turned into a model, our friends in many countries took advantage of this model – and now these gentlemen mentioned them by name,

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[but] I don’t want to mention any country by name

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– [while] our enemies [also] made plans for it.

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One of the plans made by the enemy is [to pave the way for] infiltration.

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By now, it has been about one year or more that I have been talking about infiltration.

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Infiltration must be feared, [and] we must be careful [not to allow it]. The meaning of fear is not that one should panic,

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it means that you must observe [the enemy’s moves], [and] be on the lookout; [because] infiltration is very important.

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Another plan that our enemies pursue is to draw parallel lines

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, [and] to create rivals for the Basij; they do such things as well.

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I do not want to give details [about this issue], but I know, [and] I have [reliable] information [on this issue].

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Perhaps, some of you also have information that right now, they are making rivals for the Basij, for young people in the country,

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[and] for those young people, whom I called “officers of soft war.”

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They draw a parallel line in order to make it [the Basij] oblivious of [what is going on] here and drag it there. These are important issues.

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Well, if attention is paid to these topics that I explained [here]

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– of course, there are other things to say, but now there is not enough time to discuss them –

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then the Basij will have the ability to appear powerful in the most important arenas of the society and create an effect;

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both in the field of science, and in the field of culture, When they say the Basij has no brake on it, this is its meaning.

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in the field of economy, in the field of providing service [to all people], and in all these fields,

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the Basij can [appear] as a powerful and effective force.

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In other words, the Basij can help responsible organs

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both in determining orientation, and in setting goals, and in practice.

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I mean, when we talk about the Basij and these issues and refer to the abilities of the Basij,

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we do not want to create a rival for the executive branch [of the government]; no, the executive branch has certain duties, [and] has responsibilities,

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it must fulfill, [because] it is its duty, but the Basij can help the executive branch

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for setting the correct direction, [and] for preventing error and deviation from its path.

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And it [can also help the executive branch] in practice; for example, with regard to this very Economy of Resistance to which some of these gentlemen referred.

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[The Basij] can serve as a complement, [and] can serve as a source to inspire [people] with hope.

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Some of these executive organs are [sometimes] overcome with despair in certain fields and say, “It is not possible!” Why it is not possible?

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All these great things have been done, what does “it is not possible” mean? They say: “It is not possible!”

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When the Basij leads the way, when these young and pioneering force

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pursues its correct movement, those desperate and depressed people will also become lively and hopeful.

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Of course, I never want to exaggerate,

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[and therefore,] I do not want to say that a Basiji is like an angel and away from any human weaknesses. No,

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all of us are afflicted with human weaknesses; we have [our own] fear, [and] doubt,

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and have various considerations [in mind], have family and social problems,

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but we do not have deadlock, [and] this is what I want to say.

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It is possible for a Basiji youth to be overcome with fear at a certain time

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and at a juncture, or have doubt with regard to a specific problem, but he will never be stalled by deadlock,

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because guiding and enabling and directing elements in the Basij

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are so numerous that they can do away with all these weaknesses or turn them into strengths.

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Well, today we see that there are problems in the country from the viewpoint of economic issues.

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Of course, I said that this year is the year of action and practical steps. Yesterday, esteemed officials sent a detailed report to me [in which,]

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they enumerated a long list of measures and practical steps taken since the beginning of the year up to the present time.

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I mean, I wanted [that report], [and] said well, what happened to action and practical steps at last,

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[and after that] I received a detailed report and I went through it.

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There are figures [in that report], there are steps [mentioned there and] measures have been taken, but its result must be seen in practice.

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What is important is that when we present figures,

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their results must be seen in practice. I also said at the beginning of the year

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that we must act in such a way that when we reach the end of the year, we would be able to give a report, [and] say we have taken these steps,

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[and] these are their signs in practice and in the reality of the society.

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It must not be merely a report. The Basij can play a role in achieving this goal.

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Let me say a word at the conclusion of my remarks about these problems that we have with this arrogant government [of the United States].

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Of course, this [new] administration, which is expected to take office, and has not been inaugurated yet,

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is like a closed box and we don’t know what will come out of it. However, this administration, which is now in office –

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[I mean,] this incumbent US administration – is acting against what they promised [according to the nuclear agreement with Iran]

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and [are acting against] joint decisions made [between negotiating sides] which [our negotiating] officials told me at that time.

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I deem it necessary to say that [these American officials] have done many things, committed numerous violations of [under the nuclear agreement], [and list of their violations] is not limited to a few cases.

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The more recent [of their violations] is this extension of 10-year sanctions [against Iran].

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If these sanctions are [extended], it would be certainly a violation of the JCPOA – without any doubt – and they [must] know

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that the Islamic Republic will certainly show a reaction to it.

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What I say in this regard to officials and to people is that this nuclear agreement, which has come to be known as the JCPOA (Joint Comprehensive Plan of Action),

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must not turn into a means of intermittent pressure

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by the enemy on the Iranian nation and our country.

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I mean, we must not allow them to turn this into a pressure leverage.

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[Concerned] officials told me [at the time of nuclear negotiations] that we take this step, [and] we take this measure in order for

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pressures resulting from sanctions to be removed. Now, [it is not acceptable that the other sides] have not done what they had promised to do at that time

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and was expected to be done on the first day and [now] after eight and nine months it has not been done completely and is [still] incomplete

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– while our officials clearly say this;

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[and] those [officials] who were involved [in nuclear talks] have said and announce this clearly –

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they also want to use this as a means to put renewed pressures on the Islamic Republic. No,

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the Islamic Republic, by reliance on the divine power and through believing in the power of people’s presence, is not afraid of any power in the world.

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If somebody follows suit with the weak spirits of Israelites and [as put by the Quran] says

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“Indeed, we are to be overtaken,”

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– now they [the enemies] will catch up with us and give us hell –

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we [on the other hand] follow suit with Prophet Moses and say,

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“No! Indeed, with me is my Lord; He will guide me.”

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O God! Increase your guidance and assistance

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for these young people and for all youths of the country and all our dear nation on a daily basis.

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