Statements of the Supreme Leader at the Inauguration of Mr. Hashemi Rafsanjani's Second Presidential Term

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

Today, God willing, is a blessed day for the Iranian nation; the beginning of another term of responsibility and management by our dear, efficient, and esteemed President, which truly, considering the global circumstances and the ambitions of the enemies and the efforts the enemy has made in this period, is a great divine blessing. Of course, I must first thank our dear people. It was they who, with their vigilance and sense of responsibility, came to the scene, invigorated the elections, and made this correct and sound choice.

Our emphasis on the executive element and this gratitude for this public choice and the responsibility that Mr. Hashemi Rafsanjani, thanks be to God, has undertaken, is due to the importance of the executive hand in the fate of the country. The executor is at least half of the fundamental issue of running the country. If we consider one half to be policies, programs, laws, and follow-ups, at least the other half of the issue of running the country pertains to the manager who takes on the administration of affairs. If the person responsible for each section, at any level and scope, possesses the necessary qualities to manage that matter and section, one can be assured that matters will proceed towards rectitude.

In my belief, there are three major components in a responsible person; three readinesses and senses of responsibility: First, to be prepared for the work and action itself. Laziness, lethargy, negligence, and leaving work to chance and fate are the first calamities that may disqualify a manager from sufficient and necessary competence. Being serious in work, not resting for work, feeling responsible for the very act and duty undertaken, is very important. Therefore, if someone truly feels in any part of the country that they do not have the necessary competence for this work, it is not clear that accepting that work is legitimate. Because accepting this work means committing and accepting to carry it out. This is not possible without competence and capability. This is the first point regarding the manager and responsible person.

Second, the issue of readiness, talent, and commitment to perform the work; in the manner that the general policies and fundamental programs of the country require. If the country has accepted a specific policy in a matter, the person who accepts the execution of a part of the country's sections must work in that direction and guide it with that aim; even if they have not fully established that policy themselves. Although, if the executor does not accept that policy, it is unclear how well they can perform this work. However, what is necessary and fundamental is that the manager, responsible person, or minister who has taken on this responsibility, should advance the work in the direction of those accepted policies that policymakers have implemented in each section. This is the second point or pillar of a sound management.

The third pillar is maintaining purity and piety. Maintaining cleanliness in action. Avoiding any, God forbid, mixing with illegitimate or unacceptable and unethical goals. This is the third aspect. A good manager is one who undertakes any task with adherence to correct ethical principles. In the Islamic system, what is strongly opposed is the infiltration of corruption. In the Islamic system, it is not opposed to incorrect and wrong beliefs in the way it is opposed to incorrect and unethical actions and, God forbid, the infiltration of corruption. What today, in the reconstruction period, the country's officials, government colleagues, second and third-level managers in government agencies, down to the lowest levels, must carefully watch is that in this period they know the danger of infiltration and penetration of corruption is serious and paralyzing. It is truly paralyzing! In this work, corruption does not say, 'I am corruption!' A corrupt individual who drags others into the valley of corruption, financial corruption, work corruption, illegitimate and unjustified agreements in work matters, someone who encourages and slips one in this direction, does not initially say, 'I have come to corrupt you.' First, they enter the field with a justified title; with a small thing. Humans are highly vulnerable. Humans are highly vulnerable. Therefore, one must be very careful.

Our emphasis on the issue of execution and our gratitude to the Almighty God is because, thanks be to God, the country's management is in the hands of a reputable, tested, and well-known personality whom I have known closely since 1957, nearly forty years, and we have been together in various fields; we have worked and thought together. A forty-year test is enough to create trust in a person. Throughout this period, I have observed him in the path of God, in the path of truth, in the path of elevating the word of religion and advancing Islamic goals, and I have never seen him deviate or stray from this path.

Our expression of happiness is because a manager can have this role. Colleagues, wherever they are, have the same characteristic. Of course, let me tell you: with the experience I have gained in executive work over several years, I have concluded that if a manager wants to keep their work domain healthy, they must monitor down to the lowest level that affects the work. We cannot say, 'We have now placed a good minister here; everything is done.' No! That minister must also appoint good deputies; must appoint good managers; must appoint good section heads. Of course, the heavier the work, the higher the standards. The expectation of a senior official is not from a second-level official. But rectitude, security, knowing the work, interest in doing the work, and observing piety and purity are necessary at all levels.

I have repeatedly told various officials of the country, in various places: the people of a certain city or a remote village in the country see the system in the face of the same district governor or the head of the police station or the relevant official. For them, the president, minister, head, deputy, and all are the same as the one they face. If he is healthy, trustworthy, people-oriented, and compassionate, it indicates that the entire government apparatus is like this. And if, God forbid, he takes a wrong step, he compares, and his comparison cannot be stopped.

The purpose; at the start of this new government, which God willing, will have many blessings for the Iranian nation and our dear country, I strongly emphasize this recommendation that the selection of colleagues is important. Of course, at the ministerial level, a lot of care and precision is exercised. Both the respected president and the respected parliament carefully consider and observe the aspects of the work. But do not stop here. I tell the dear ministers who are in charge of various sections or will be: choose each of your deputies, each of your managers, each of your officials across the country, in your section, with divine criteria: skilled, competent, religious, pure, and adorned with the characteristics necessary for a manager.

The second issue is also the issue of policies and programs. I will only say one sentence about economic policies that, thanks be to God, our dear government has brought the first program to its end and will soon start the second program after a year or less. The basis in the Islamic system is public welfare and social justice. Our major difference with capitalist systems is this.

In capitalist systems, the basis is economic growth and economic prosperity and the increase and production of wealth. Whoever produces wealth more and better is preferred. There, the issue is not whether discrimination or gap arises. The gap in incomes and the lack of welfare for a large number of people is not a concern of the capitalist system. In the capitalist system, even measures that divide wealth are considered negative and rejected by the capitalist system. The capitalist system says, 'It makes no sense for us to say collect wealth so that we can take it from you and distribute it! This makes no sense. This will not lead to prosperity!' The Islamic system is not like this. The Islamic system believes in a wealthy society, not a poor and backward society. It believes in economic growth; but economic growth for social justice and for public welfare is not the first issue. What is of primary importance is that there should be no poverty in society; no deprivation; no discrimination in the use of public facilities. Whatever one provides for oneself belongs to oneself. But what is public, like opportunities and facilities, belongs to the entire country and there should be no discrimination in these. It makes no sense for someone to step on the shoulders of government officials and, with tricks and, God forbid, by applying wrong methods, gain privileges, make a legendary growth, and then say, 'Sir, I have acquired the wealth myself.' In the Islamic system, we do not have such a thing. Wealth that is not based on a correct foundation is inherently illegitimate.

We are equally distant from the socialist system. The socialist system takes away opportunity from the people; takes away initiative and field; concentrates work and production and wealth and the major sources of capital and production in the government and attributes it to it. This is wrong upon wrong. In Islam, we do not have such a thing. We have neither that nor this. Both are wrong. The Islamic economic system is correct. It is not that the Islamic economic system consists of whatever is expedient in any period. No! The noble view of Imam Khomeini (may his soul be sanctified) was not this. I once asked him myself.

Islam has its own specific method. It has a path in the economic issues of the Islamic society and follows that path. The basis of the country's overall economic policy is public welfare and social justice. Of course, it is possible for someone to provide more benefits for themselves with more effort and talent. This is not an obstacle. But there should be no poverty in society. The goal of planners should be this. The Planning Organization and the country's planners should plan with this overall policy and on this basis.

In cultural matters, let me say: this is not specific to us. All the living nations of the world agree that if a nation allows its national culture to be trampled by the invasion of foreign cultures, that nation is lost. The dominant nation is the one whose culture is dominant. Cultural dominance is what can bring economic, political, security, military, and everything else dominance with it.

The powerful countries of the world strive to spread their language worldwide; because language is the greatest symbol of a nation and the main channel for transferring its culture, which transfers its clothing, customs, religion, beliefs, and social beliefs. Today, global powers even want to reflect and transfer their culture with military force. The Americans, in the way they believe in government and social and economic systems, invade various parts of the world. That is, this rebellion of the illegitimate influence of foreign culture reaches these places; of course, under justified names like 'human rights.' No one tells the Americans, 'Where in the world do they treat blacks the way you do? Where in the world do they burn and set fire to several hundred people, men, women, and children, alive in a building? Wherever this was the case, then protest that 'human rights have been violated.' In America, this happened. We do not find such things elsewhere. The Zionists, who are the most brutal people in the world, do this movement with the support of the Americans.

In terms of culture, the country's overall policy should be to preserve and nurture and have a strong and complete attachment to national culture. Of course, among the most important pillars of national culture is Islam. We, the people of Iran, are proud that for 1350 years, our culture, language, customs, habits, clothing, and everything have been intertwined with Islam. Perhaps no other nation has been intertwined with Islam as we have. Islam and Islamic customs and culture are part of our national culture. 'National' here is not opposed to 'Islamic'; it is the same as Islamic.

'National culture' means 'our own culture.' Our own culture must be preserved. Of course, our own culture also borrows from other cultures; we have no problem with that. 'Seek knowledge even unto China.' This is also culture. That one must go and bring good things from anywhere in the world is also part of our culture. We must preserve this too. But what is necessary for our body, we must chew and swallow. Not that we fall there, and someone else comes and injects whatever they deem fit into our body; like a corpse; like an unconscious person! This economy, this culture, and the policy of independence, which is the foundation and basis of the Islamic Republic system, is our main slogan. Complete independence, in every direction, means not accepting force and coercion from anyone; solving global issues according to our own criteria and following that path.

We solve the issue of Palestine with our own criteria and judge and act on it based on that, and we do not follow any power in the world. We act the same way regarding the issue of the 'Balkans.' In the issue of 'Afghanistan,' during the eight years of war, with all the hardships and difficulties that brought us so many issues, we stood firm and acted on this issue as our Islamic basis, method, and view dictated. When these policies are considered and that management exists, the country is well managed. But the first condition is the existence of an unparalleled nation that the country's officials can fully trust. This great nation is a good nation. The great Imam knew this nation well, and I have not seen anyone like that great man who was so familiar with the characteristics of this nation and had such faith in it. Just as it is stated in the Quran about the Prophet, peace be upon him and his family, that 'He believes in God and believes in the believers,' the Imam had faith in this nation. We hope that, God willing, the attentions of the Master of the Age, may our souls be sacrificed for him, will include our dear government, our dear president, our esteemed hardworking officials, and our great and noble nation. God willing, this nation will reach the place that is worthy of it and the divine promise concerning it.

Peace be upon you and God's mercy and blessings