Statements in Meeting with the Minister and Officials of the Ministry of Culture and Higher Education and University Presidents

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

We are very pleased to meet with the scholars, intellectuals, and academics. We have a close relationship and history of sincerity with many of you, especially with some friends with whom we have had long and continuous interactions, including our dear brother Dr. Mo'in, whom we have met almost weekly for several years. We are pleased that he has taken on this important responsibility, both because of the spirituality and revolutionary and Islamic character we know of him, and because of his appreciation for the issues of universities and the country's science, which we have witnessed how much importance he attaches to these matters.

This meeting with you dear brothers is very pleasant for me. If there were time to sit and talk, it would be much better; unfortunately, I do not have the time, otherwise, I am ready and even eager. Now, as the saying goes, "What cannot be fully achieved should not be completely abandoned," I will present some points to the extent possible.

The main points are almost the same as those mentioned in Dr. Mo'in's statements: the growth of science, the growth of research, quantitative growth, expansion in deprived areas, giving importance to some things that truly matter in universities, decisively determining the duties of revolutionary institutions, strengthening them in a reasonable and correct manner, management and management issues, and strengthening it. These are issues that have truly been the acute and fundamental issues of universities in recent years, and I have repeatedly addressed these issues, and there is truly nothing new. Of course, there is an effect in hearing that is not in knowing. A person may know things, but discussing them and hearing and rehearing them has effects and creates motivation in a person.

Perhaps it would have been good for us to address the issues of the country's public culture in your gathering. You are the main cultural figures of the country. Where should the culture of society, the growth of knowledge and insight, and revolutionary traits and culture be discussed and thought and decision-making take place? Except in the gathering of revolutionary and committed scholars and cultural figures? For me, and perhaps for anyone who knows the cultural truths of society and the truths present in the institutions responsible for addressing them—whether artistic, literary, scientific, promotional, religious, or non-religious—it is truly a concern. Decisions were made, written on paper, about where and how the country's public culture should be examined; however, there is a great distance between what exists and what should be realized and come into being. I wish the issues of universities did not obscure the view, so one could address these issues and have some discussions with you; but in my opinion, the issues of universities are currently more acute.

Despite all the correct points that Dr. Mo'in mentioned and what has been done and is supposed to be done, honestly, when a believer in this revolution and this great transformation, which has been created in our country with this deep root and importance, looks at the country's universities, they see that this is not the wing that enables flight, the wheel that propels forward, or the engine that drives movement—compare it to whatever you want that suits such a great truth.

Our universities have flaws and defects; their defects must be addressed. Of course, we do not expect miracles. What I am saying is not the words of an idealistic person oblivious to realities. You know that I have been responsible for the executive affairs of this country for several years and I know the truths. Moreover, as he pointed out, I am familiar with the issues of universities and their budgets. Nevertheless, I am saying these things.

I want to say that you who have taken on this burden, look at the issue with this broad perspective—as you commonly say—or with this overall view from above—as we express it. Let us free ourselves a bit from the mud and mire of details and see what must be done to pull these wheels out of the mud. Let us not just circle around ourselves; rather, let us not retreat.

The university of the Islamic Republic system must train individuals on whom this system can rely. That is, this system, in terms of science, practice, management, and solving the small and large knots on the path of this nation's life, must rely on them. Is it not so? What is the university for? Can life be lived without knowledge? Can progress be made? Can one become aware of their national rights, or obtain those rights, or engage in proper struggles for them? A nation without knowledge is doomed to backwardness, humiliation, burden-bearing, immorality, and inferiority in global equations.

Today, knowledge plays a very significant role in the world. Those who are currently dominating the governments and political apparatuses of the world in major countries are ordinary people and are below the average of the prominent ones. Their actions and words show this. They are either intellectually or morally inferior. Look, this is America and this is the West. Yet, they govern the world. Why? Because of knowledge.

How long must Muslim nations remain destitute of that which is the main source of movement and character of a system, in achieving the rights of a nation, in influencing the construction of the world? Without knowledge, one cannot even have an impact on the world. You may be the best people in the world, we may be the best, most honorable, and dearest nations; when we cannot influence humanity, when we cannot control this deadly whirlpool, what benefit is there? The mission of a human being is not a personal and familial mission, nor a national mission in the limited sense; rather, it is a human mission. A human being lives within the scope of humanity. Can all these great tasks be accomplished without knowledge? Where is our knowledge?

May God curse the Qajar and Pahlavi kings and not forgive those vile and wicked men who, especially from the time of Naser al-Din Shah to the time of Mohammad Reza, held the affairs of this country and what they did with this talented nation and the precious jewel of talent that exists in this country. You know that in this country, Iranian talent is above the average talent of the world's countries. I am quoting this from informed and knowledgeable people and based on statistics. Our history also shows this. This nation was put into a deep sleep during a time when it could have at least caught up with the horse-drawn carriage that was moving, and when it awoke, that carriage had become a motor, that motor had become a jet, and that jet had reached more advanced stages, and we have nothing but the dust of the movement of the caravan of human knowledge.

Revolution means that a transformation occurs in everything. One of those transformations is in the field of knowledge in this country. Do not say we do not have money and budget. Yes, many things are done with money; but it seems to me that the entire apparatus of science and knowledge in the country must look at the issue with a revolutionary perspective; like someone whose child has fallen into the water and is drowning; like the spirit of that fighter who, before the victory of the revolution, understood nothing—neither wife, nor child, nor life, nor home, nor comfort—and devoted all his life to doing something. The scientific apparatus of the country must move forward in this way, and anything that is an obstacle on this path must truly be removed. Therefore, in universities, something must be done and a movement must be made for science and research and applied research.

Today, thanks be to God, the ministry apparatus and the university apparatus are a Hezbollah organization. I know many of you gentlemen closely and am aware of your work, motivation, and faith. It is expected that you will address this issue—that is, the development of science and knowledge.

Another point that I have repeatedly mentioned in speeches and in various university ceremonies, and perhaps this is a repetitive statement, but it is important and I must say it, is the issue of religion in universities. Religion, in the sense of religiosity, is what is meant. I am not referring to the incorrect intellectual interpretation of religion and the misconceptions that some had and the deviations and misunderstandings that existed in religious matters. Experience has shown that those ideas are not worth a penny. I have spent my life on these things; I am not speaking from afar. Religion in the sense of religiosity means adherence to Islamic laws, acceptance, acknowledgment, and submission. There is a narration, and the Quran is the same: "Indeed, the religion in the sight of God is Islam." What does Islam mean? "Whoever submits his face to God"—what does that mean? It means to submit your face to God. This is religion. Its manifestation in terms of religious laws is just that. Are our universities like this?

The reason is that those who founded the university did not accept the essence of religion—not only did they not accept it, but they wanted to uproot religion altogether. You see, is it not so? This is the history of the university. This is the history of European culture in our country. Those who brought that culture believed that these were nonsense! The new intellectualism was born in this way; anti-religion, opposed to religion, determined to eradicate religion. The university, which was naturally the birthplace and nurturing ground of this new European intellectualism, therefore became a non-religious environment. This environment belonged to the university dependent on the West, crafted by Western industries, and made by those lands; but what about the Islamic university?

All those points we made about science and these words only make sense when the scholar you create is religious; otherwise, if you want a non-religious scholar, they exist. Go to America, England, and France, there are so many great scholars and high-ranking scientists—who you have a long way to reach—but they are irreligious, anti-religion, against our ideals and goals. Do we want to create scholars like that? Does the Islamic Republic want to create irreligious scholars?

Anyone in the university—whether this organization of yours is a medical organization or otherwise—who thinks that these words should be set aside and now let them study, this thought is wrong and rejected. They must study with religiosity. Religiosity is not something for which we allocate time and say now let them study, then start being religious! Religiosity is not like that. Religiosity is part of a person's existence and mind, it grows with a person, it blossoms, and it affects all of a person's actions. Religion is not alien to life. Religion affects a single word spoken, a gesture, a stance. A person who believes in religion, can they live irreligiously for a period?

The university environment must be a religious environment. We must ensure this. And this will not happen unless you, who are the heads and officials of the country's university apparatus—especially the minister and his deputies, and then the university and faculty heads—pursue this goal with one hundred percent religious and revolutionary zeal and strong adherence and insistence that religion must dominate and cast a shadow over the life of the university environment. Do not be afraid of the word zeal. Ignorant zeal is bad. Zeal that is not based on ignorance is very good. Zeal does not mean ignorance.

Of course, such an expectation is not held from a professor. A professor may be Christian. They do not accept this at all. There is no problem inviting them to come here. A professor who does not pray and is irreligious, there is no problem inviting them to come here; just be careful that this professor does not want to propagate irreligion from their existence. If they do not interfere with this sacred thing, there is no problem for them to come. If they interfere, they should not come. This has always been my stance. I have always believed and still believe this. A professor who is supposed to come and teach a science and take away the belief that is the spirit of that science and destroy it should not come. This is harmful and detrimental.

Sometimes someone says, they act harshly and irrationally, which is natural; wherever there is irrational harshness, it is wrong; this is not the issue. The issue is how you want to decide: wisely, calmly, with mastery over the aspects of the matter? That professor or that official who, in their relationship with the student, wants to weaken their religious faith—which is the same revolutionary faith—what kind of official and what kind of concern is that? What value does it have for the advancement of the country's science? What help can they provide for the independence of this nation? This becomes the same past university that was truly not beneficial for this country; you should not allow it.

Thousands of doctors who came, saved children, healed patients; thousands of engineers who built tens of thousands of buildings, we know these. The issue and problem of a nation are not these. A university dependent on the West, a university reliant on the will and culture of others, cannot be beneficial for a culture. These are two main elements.

Make good use of all the faithful elements. For God's sake, draw a line around these factional issues in the university environment and do not let them spread. You who are the heads, stop it. These issues of political disputes and factionalism have truly caused harm. In the university, in the years I am aware of, the majority of students are indifferent and unconcerned about religion and religious matters—I do not say unbelieving—and are busy with their own work, and a minority who believe in religion are divided into two or three groups and are at odds with each other! This is foolishness.

A group of radicals, a group of moderates; a group of right-wing, a group of left-wing! If they are truthful, they should sit down and come to an understanding with each other and do the main work. Now, this belongs to the student environments and students who must be aware of what they are doing; you who are the heads and officials, be careful not to contribute even a bit to this harmful dispute. That is, even if you throw a splinter of wood, you are at fault. Strengthen one side, weaken the other; set these issues aside.

Belief in religion has degrees. Suppose there are people who do not have that clear, healthy belief and that beautiful revolutionary thought—which one even enjoys imagining—and are one degree lower; fine, it is better than someone who has none of it. After all, it cannot be said that either one hundred percent or nothing. One hundred percent is good, ninety percent is also good, eighty percent is also good, seventy percent is also good. Where is seventy percent, where is five percent; where is seventy percent, where is zero! Why are these calculations so clear not considered in our behavior and actions?

And finally, Dr. Mo'in said to support us. I am ready to do whatever I can. Of course, the most immediate thing is prayer, which I can do for you without trouble—and I will do it—and besides prayer and after prayer, whatever I can truly do and is possible for me, I would like to do and, God willing, I will do. I truly consider you one of the heaviest-laden divine agents who have taken on a heavy burden. I both admire you for this courage and sacrifice and truly ask God Almighty for help for you. Whatever is possible, God willing, I am ready to do. In summary, gentlemen, do not forget these orientations and continue to pursue them seriously and insistently.

Peace be upon you and God's mercy and blessings