Statements of the Supreme Leader of the Revolution in Meeting with University Students of Kermanshah Province

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

For me, this glorious and profound session is very sweet and delightful; the large and numerous gathering of young students and esteemed professors of this province is indeed commendable. The points raised by friends, whether by the esteemed, knowledgeable, and faithful president of this university or by our dear youth, contained noteworthy and follow-up-worthy content.

Meeting with you dear youth is important to me for two reasons: one is that being among the youth, listening to them, and speaking with them invigorates the spirit of youth and vitality in a person; and today, we need this spirit of vitality in various responsibilities. In such gatherings, the atmosphere of innovation, creativity, and the pursuit of lofty peaks is palpable; and this is precisely what we desire.

The second reason is that the young generation has borne and continues to bear the burden of the revolution, and will do so in the future. This is not exclusive to the youth of the 60s; the youth of the 90s, who are you, also carry a heavy burden. And I see, thanks be to God, that the youth of our country, especially the educated and student youth, are carrying this burden well and, God willing, will bring it to fruition.

Today, which is a day of struggle, steadfastness, insight, and patience in the path of the revolution, and in the future when numerous responsibilities and missions will rest on your shoulders in various fields - in scientific, political, social, diplomatic, economic, technical, and all areas of life - the role of the youth is prominent. Thus, you are responsible and engaged in effort today, and God willing, it will be so in the future. Therefore, meeting with the youth, speaking with them, and listening to them is of great importance.

The Prophet Muhammad (peace be upon him) was pleased with a young companion and prayed for him, saying: "O God! Grant him enjoyment in his youth"; meaning, O Lord! Let him benefit from his youth. It becomes clear that not all youths benefit from their youth, which is why the Prophet made such a prayer for this young man. What does it mean to benefit from youth? It is a mistake to think that benefiting from youth means indulging in the material pleasures of youth, engaging in youthful distractions, or using frivolities during youth; that is not benefiting from youth. In another narration, the Prophet Muhammad (peace be upon him) said: "There is no young man who refrains from the pleasures of this world and its frivolities and dedicates his youth to the obedience of God except that God grants him the reward of seventy-two righteous"; meaning, a young person who keeps himself pure, avoids material desires, has the reward of seventy-two righteous before God. "Being pure in youth is the way of the Prophets." An example that God has set as a model for the youth is Prophet Joseph. Benefiting from youth is not this; benefiting from youth means that a person - as stated in this narration - "dedicates his youth to the obedience of God"; to spend youth in obedience to God. Obedience to God is not just about praying. Of course, praying is very virtuous and important and constructive, but it is not limited to that. In the vast arena of life, there are many instances of obedience to God; one of the most important of these is refraining from sin, keeping oneself untainted. The studies you pursue are obedience to God; the innovations you create are obedience to God; all the efforts that these dear youths here mentioned - in the fields of chemistry, energy, humanities, medicine, and so forth - striving in these areas is all obedience to God.

Well, there are many things to say in the presence of the youth, and we have much to discuss; of course, the youth also have much to say to us; we must take advantage of these opportunities; however, due to the issues in the region, the revolutions that have occurred, the movements that have emerged, the retrogressive, arrogant, and dependent tyrannical regimes that have been overthrown contrary to expectations and all analyses, and also the consequences of these, it is necessary to have discussions with regard to these matters; which I will elaborate on, God willing.

These consequences I mentioned are the open and hidden struggles that currently exist over alternative regimes. Consider Egypt - which is certainly evident to those who follow the events - undoubtedly, the hands of global arrogance and its agents are trying that now that the dependent regime has fallen, perhaps they can bring a regime to power that maintains its dependency on the West; a regime that will implement Western programs, American programs according to their desires; but in a more modern form. Some wish for this new regime to emerge from the old, discredited form of Hosni Mubarak, taking on a more seemingly righteous appearance. Others do not want this, but are seeking to establish a secular regime; a regime that has no religious commitment. These are also working and striving. Some are pursuing the establishment of an Islamic regime. Of course, interpretations and definitions of an Islamic regime vary. Therefore, there are struggles in these areas; efforts to create an alternative regime.

Naturally, one of the factors that can influence this arena of struggle and decision-making for the future is the Islamic Republic system, the behavior of its statesmen, the behavior of the people, and in general, the structure of the Islamic Republic system. I mentioned this the other day in the presence of the dear people of Kermanshah; our good standing, our good performance, our dignity has an impact on countries that have either revolted or are on the verge of revolution. God forbid, our loss of dignity, being shown as ineffective, and our troubled image will have negative reciprocal effects on them. Therefore, it is important what we are, what we should be, and how we act.

For this reason, I will today present a re-examination of the overall identity and structure of the revolution. This is important for us as well. We cannot lower our heads and remain oblivious to what is happening in the world, proceeding in this manner. Moving forward with closed eyes and ears, without attention, without looking around, without considering realities, without looking at distant horizons will often lead to misguidance and error. Therefore, we must also take a look, we must conduct a re-examination.

Today, I will carry out part of this re-examination here. Of course, God willing, this will be part of a broader and more general program. If we look at ourselves and see that there is a deviation within us, we must identify where this angle in our path has emerged. At what point did the angle from the straight line arise? What is its cause? These must be examined. Questions arise. As long as time permits, I will present two or three questions and explain them.

One question is how the issue of the aging and youth of the system can be analyzed. Every living being has a period of youth and a period of aging. What is the status of the Islamic system in this regard, and how will it be? Will the Islamic system age? Will it become worn out? Will it become ineffective? To prevent such a situation from arising, is there a way? If such a state arises, is there a remedy for it? These are important questions. These questions must be discussed in think tanks and decision-making and decision-influencing centers - primarily in seminaries and universities - among intellectuals; these must be thought about, discussed; you youths should also think about them.

I would like to present a point here. There is a logical chain; we have discussed this before. The first link is the Islamic revolution, then the establishment of the Islamic system, then the establishment of the Islamic government, then the establishment of the Islamic society, and finally the establishment of the Islamic nation; this is a continuous chain that is interconnected. The meaning of the Islamic revolution - which is the first link - is the revolutionary movement; otherwise, in a sense, revolution encompasses all these stages. Here, our meaning of the Islamic revolution is the revolutionary movement that overthrows the retrogressive, old, dependent, and corrupt regime and prepares the ground for the establishment of a new system. The next link is the Islamic system. Here, I mean the overall identity that has a specific definition, which the country, the nation, and the owners of the revolution - the people - choose. In our case, our people chose: the Islamic Republic. The Islamic Republic means a system in which popular sovereignty is derived from Islam and is accompanied by Islamic values. We have passed this link as well. The meaning of the Islamic government is that based on what was established during the determination of the Islamic system, a constitution was created; the institutions and foundations for managing the country were determined. This collection of management institutions is the Islamic government. Here, the term government does not refer only to the executive branch; it means all the management apparatuses of the country that are responsible for governing a country; various systems that manage the country. The next part is the Islamic society; this is the very important and fundamental part. After the Islamic government is established, the responsibility and commitment of this Islamic government is to realize the Islamic society. What does Islamic society mean? It means a society in which the Islamic ideals, goals, and the great aspirations that Islam has envisioned for humanity are realized. A just society, endowed with justice, a free society, a society in which people have a role in managing the country, in their future, in their progress, a society with national dignity and self-sufficiency, a society endowed with welfare and free from poverty and hunger, a society with comprehensive advancements - scientific, economic, political advancements - and ultimately a society without stagnation, without recession, without pause, and in a state of continuous progress; this is the society we seek. Of course, this society has not yet been realized, but we are striving for its realization. Thus, this became our main and important goal.

Why do we say "main"? Because when such a society is formed, the most important responsibility of this society is to enable individuals to reach spiritual and divine perfection under the shade of such a society, such a government, such an atmosphere; that: "I did not create the jinn and mankind except to worship Me"; (3) that humans reach servitude. "To worship" has been interpreted as "to know". This does not mean that "to worship" is synonymous with "to know" - worship is not knowledge - but rather that worship without knowledge has no meaning, is impossible, and is not worship. Therefore, a society that reaches servitude to God means that it reaches complete knowledge of God; it acquires the moral qualities of God; this is the ultimate perfection of humanity. Therefore, the ultimate goal is that; and the goal before that is to create an Islamic society, which is a very great and lofty goal. Well, when such a society is established, the ground for creating the Islamic nation, meaning the expansion of this society, will also be prepared; which is another topic and another discussion.

The thing mentioned as a goal is a very lofty matter. I want to state this first; these concepts mentioned - the concept of justice, the concept of freedom, the concept of honoring humanity - are intended in their Islamic meanings, not in their Western meanings. Freedom in the Islamic logic has a meaning different from that in the Western logic. Honoring humanity, respecting humans, valuing human dignity in the Islamic concept is contrary to this concept in the Western meaning and perception. One of our problems over the years has been that some individuals have translated Islamic concepts into Western concepts, repeated Westerners' words, and sought to realize them; whereas the Islamic revolution is not for this. Western freedom in the economic sphere is the very issues you see; the same "Adam Smith economy" and the current dictatorial economic situation in the world, which is gradually showing its dissolution and collapse. Our meaning of freedom is not this. Human freedom means moral freedom, not the cultural libertinism of the West. We should not, in order to sweeten our image in the eyes of the West, speak of things they say; that is wrong, false, and today is showing its falsehood. We speak of respect for humanity, respect for women; this should not be confused with what is translated and expressed in the West under these concepts. Islamic concepts are intended; justice in its Islamic meaning, freedom in its Islamic meaning, human dignity in its Islamic meaning; all of which are clear and elucidated in Islam. The Westerners also have their own narratives. In this regard, in this value assessment, their path is a crooked and deviant one.

Of course, in practice - everyone should know this; you know it - the Westerners have never acted according to the very concepts they claim. That is, the leaders, the heads, and the powerful in the West have never stood by the same justice they spoke of, nor by the same freedom they claimed; they presented these as a facade and did whatever they wanted under this banner. For example, they invade Afghanistan under the pretext of establishing democracy, but the essence of the matter is not this; the essence is that America or NATO needs Afghanistan to establish a permanent base there, to monitor China, India, Iran, and Southwest Asia.

They attacked Iraq under the pretext of fighting weapons of mass destruction, but the essence of the matter is not this. Of course, later they came up with a narrative and said yes, we searched, we did not find anything; we were mistaken! It is not like that. Can someone incur such a huge human and financial cost for a false and unverified report and invade Iraq? The goal of the invasion of Iraq was not to fight chemical weapons; rather, it was to dominate a wealthy oil country neighboring the Islamic Republic, to dominate the Arab world, and to support Israel, completing the chain of global arrogance in this region.

Right now, NATO forces are continuously conducting airstrikes on Libya. For several months now, these airstrikes have been continuing without any real, humanitarian, legal, and international authorization; their claim is that they want to strike Qaddafi! The matter is not this. The issue is to pave the way for oil companies. Libya is a region that overlooks Egypt, Tunisia, Sudan, Algeria, and is adjacent to the Mediterranean, just a step away from Europe. They want to establish a center here to be able to govern this region; they call it fighting Qaddafi! While the essence of the matter is not this. That is, the West has often used the very concepts and goals they claimed as a cover for their devilish purposes. Therefore, when we speak of justice, when we speak of freedom, our intention is not the same narratives they present; the same false democracy. I assert with certainty; the democracy that is prevalent in the West today - now there are exceptions in some places - is largely a false democracy; it is not real. Thus, our intention is concepts derived from the logic of Islam and the Quran and what is in Islamic teachings.

Thus, the establishment of the Islamic society became the goal; with these characteristics, with these indicators mentioned. This goal is never outdated. The demand for justice is never obsolete. From the beginning of human history until today, humans have sought justice. Wherever there is a revolt by the people, it is often against injustice, against discrimination. Humans seek freedom. God has created humans free; "Do not be a servant to others when God has made you free"; (4) God has created you free. Humans seek freedom; this is an innate demand, it does not become outdated.

Therefore, when one looks at the goals and ideals of the Islamic system - that is, the Islamic society with these characteristics - one sees that these will never become outdated. Humans are always in pursuit of these ideals. No matter how much one moves forward, there is always room for further movement. For example, one of your ideals is progress. Progress has no end, no conclusion. "Above every knowledgeable person is one more knowledgeable"; (5) no matter how much knowledge you have, there is always a higher level of knowledge conceivable. That is, the arena is not a finite one. Thus, these ideals do not become outdated; however, in the path to achieving them, the previous link, we said, is the Islamic government. The Islamic government means the necessary mechanisms and institutionalizations for creating that Islamic society; these may become outdated. The circumstances in the world may change in such a way that this mechanism, this geometry of the system, may not be complete, may not be desirable, and may need to be changed; there is no problem with that. The Islamic system has this capacity. If a system is pursuing those ideals, those ideals do not become outdated; however, the mechanisms, the arrangement of those institutions that want to lead us to those ideals can be renewed.

Of course, renewal means that external circumstances and realities sometimes necessitate one thing, and another day necessitate something else; a practical, concrete example of this is the policies of Article 44 regarding the economy. One day, the distribution of economic resources in the country was in the form stated in the preamble of Article 44 of the constitution. They named them; these institutions belong to the public sector, these belong to the private sector - they enumerated and specified - but in the text of this article, it is stated that this is until it helps the flourishing of the country's economy. What does this mean? It means that if the conditions arise such that this arrangement does not help the flourishing and progress of the economy, it can change; and it has changed. This is the same as rearranging the geometric lines of the system.

For example, we once had a Prime Minister and President in the constitution, in a specific form; then experience showed us that this was not correct. Imam ordered a group of the people's experts, university scholars, clergy, members of the Islamic Consultative Assembly, and distinguished elites to sit down and change it as needed. They did just that. Or in the judiciary, it is the same. In the future, these can also change.

Today, our system is a presidential system; meaning that the people directly elect their President; so far, this has been a very good and tested method. If one day in the distant or near future - which probably will not happen in the near future - it is felt that instead of a presidential system, a parliamentary system is preferable - as is common in some countries of the world - there is no problem; the Islamic Republic can transform this geometric line into another geometric line; it does not matter. And so on.

Of course, this change must also be based on principles. This re-examination and renewal must also be in accordance with principles; it must be derived from and rooted in Islamic principles. For example, let us assume meritocracy. It is felt that meritocracy can be better realized in this way; or justice can be better realized in this way.

Regarding meritocracy, I will read this narration from the Prophet Muhammad (peace be upon him) for you. During the conquest of Mecca, the Prophet appointed a nineteen-year-old young man as the governor of Mecca. When the Prophet conquered Mecca, it was necessary to appoint a governor or commander there. There were many elderly and distinguished individuals, but the Prophet appointed a nineteen-year-old. Some objected, saying that his age is too young, why did you appoint him? According to this narration, the Prophet said: "Let no one among you who opposes his appointment use his youth as an excuse"; those who oppose this person's appointment as governor of Mecca should not argue that he is too young; this argument is not valid. That is, if you have another argument, very well, come and present it; but being young is not a valid argument. "The older is not necessarily the better, but the better is the older"; (6) the one who is better is actually the older. The better means the more deserving. This is meritocracy; well, these must be observed. In all systems of the Islamic Republic, in the executive branch, in the legislative branch, in the judiciary, in the armed forces, in various institutions, this principle of meritocracy must be observed. Merit selection; selection must be based on criteria and qualifications, not on personal desires and whims. This is a principle in Islam. All these changes and transformations that exist in Islam are based on this.

Policies are the same. The policies of the system may also change; one day a certain economic policy may prevail in the country, another day, according to the needs, another policy; however, both must be derived from Islam. This change must also be based on Islamic principles. Our diplomatic policy may change under certain circumstances, but this change must also be based on Islamic principles. It is not the case that if someone’s inclination is this way, or their personal interest dictates this way, or their survival in power requires this, they have the right to change this policy or this line; no, it must be based on criteria. Of course, in the constitution itself, the necessary guarantees for this have been foreseen.

Therefore, the conclusion we can draw is that the ideals of the Islamic system are unchangeable; the reason is that these ideals are innate ideals. Looking at these ideals is not a whimsical or transient desire; rather, it is a natural need that springs from human nature. The need for justice, the need for freedom, the need for progress, the need for public welfare, the need for high moral qualities, these are innate needs of humanity. The Islamic society means this. We are pursuing this. This is unchangeable; however, the systems that lead us to these ideals may occasionally be changeable; it depends on how the circumstances of the time are.

Therefore, with this perspective, the Islamic Republic system has both stability and transformation. Stability exists, meaning that movement is a continuous movement towards the ideals; there is no wavering or changing of the path; the movement is in a straight line towards defined ideals; however, the mechanisms change. At one point, a person moves towards a goal, they must ride in a car, at another point, they must take a train, at another point, they may need to fly, and at another point, they may need to walk; however, the goal is unchangeable, although the form of movement is changeable.

Therefore, if we want to summarize this section in response to the question of how the issue of the youth and aging of the system can be resolved, we must say: firstly, the renewal of the system is possible, but it does not mean a revision of the ideals; because these ideals are innate. Secondly, renewal means changing systems, changing mechanisms, changing policies, is practical, possible, and in some cases necessary, and prevents stagnation; however, it must be based on principles. The third point is that this change must be based on principles. Thus, the ideals that the overall structure of the system is inspired by are unchangeable. The Islamic Republic is such a system. With this perspective, the system will not become worn out, will not become stagnant, will not lose its way, and will not do so; it can always remain youthful.

Of course, I should also add; youth and aging are not complete criteria. Some systems, even in their youth, are bad. The monarchical system, the dictatorial system, a system that comes to existence through force or coup, even in its youth, is a cursed and rejected system. A system based on ethics, based on knowledge, based on Islamic principles, based on innate ideals, can remain alive, vibrant, productive, and progressive even after hundreds of years; that is what matters. Look at the Islamic Republic system with this perspective. Of course, our system, after thirty years, is still in its early life; that is, compared to regimes that dominate the world - two hundred years, three hundred years - this system is still a youthful system. Our system possesses the vitality of youth - in the true sense of the word. However, when we look to the future, this state is a lasting and permanent one. A thriving, vibrant, progressive, and non-aging system; this is the Islamic Republic.

One issue is the issue of leadership; something that is not common in the world, but exists in the Islamic Republic. The Guardianship of the Islamic Jurist that our great Imam defined, explained, and implemented, and that great man was the complete and perfect embodiment of it - anyone who knew him closely would see that as time passed, the outstanding and distinguished characteristics of this man became more apparent - means a living, vibrant, and progressive management. Imam stated: the absolute guardianship of the jurist. Some, through fallacy, sought to confuse this matter and give it a false meaning and interpretation. They said the meaning of absolute guardianship is that the leadership in the Islamic Republic is above all laws; like a horse that has broken its reins, it can do whatever it wants, wherever it wants. This was not the case, nor is it. The great Imam himself was more committed than anyone else to observing laws, principles, and the details of religious rulings; and this is the duty of leadership. In the Islamic Republic, leadership is not merely subject to the fact that someone can dismiss them because they have lost the conditions; if these conditions do not exist in them, they are inherently dismissed; this is very important. Leadership is a management; of course, it is not executive management. This misconception has persisted over time, from the beginning of the revolution until today, in some propaganda. They perceive leadership as executive management; no, executive management is defined. Executive management in the executive branch has specific regulations, is clear, has specific officials; in the judiciary - which is also executive management - it is the same, each has its responsibilities; the legislative branch is also clear. Leadership oversees these. In what sense? In the sense that it monitors the overall movement of the system.

In fact, leadership is a macro-value management. As I mentioned, sometimes pressures, constraints, and necessities compel various managements to some unnecessary or impermissible flexibilities; leadership must be vigilant and prevent such occurrences. This is a very heavy responsibility. This responsibility is not executive; it is not interference in affairs. Now, some like to say that certain decisions cannot be made without the leader's opinion. No, it is not like that. Officials in various sectors have specific responsibilities. In the economic sector, in the political sector, in the diplomatic sector, representatives of the parliament in their sectors, officials of the judiciary in their sector, have specific responsibilities. In all of these, the leadership cannot intervene, has no right to intervene, and is not capable of intervening; it is simply impossible. Many economic decisions may be made without the leader's approval, but they do not intervene; they have their officials, and their officials must act. Yes, where the adoption of a policy will lead to the deviation of the revolution's path, the leadership bears responsibility. In the decision and action of the leadership, rationality must serve principles, and realism must serve idealism.

In the nuclear issue, during the initial period when there were upheavals, sometimes actions were taken that may not have been desirable. I publicly stated there that if such actions were not taken, I would intervene myself. And that is exactly what happened. This is the meaning of leadership; this is something derived from Islam; a positive point in the Islamic system.

Various institutions - the judiciary, the executive, the legislative - like everywhere in the world, carry out their legal duties with full powers defined in the constitution; however, the overall movement of the Islamic system towards those ideals must not deviate; if it deviates, the leadership must be held accountable, and they must be considered responsible; they are responsible for not allowing it to deviate. Of course, this issue has many examples; since time is short, I will briefly mention one of them.

The issue of relations with America, which has seen various actions and efforts over the years under different governments, influenced by various factors. Well, this harmed the overall movement of the system and brought no benefit to the livelihood and life of the people. Here, it was prevented. And there are various issues of this kind.

Another issue that I had in mind to raise - the issue of parties and partisanship - I think time is short; therefore, I will briefly state it. In countries where revolutions have occurred, parties are at the forefront. This question arises as to what our view of partisanship and parties is. Now, time is short, and I cannot elaborate; God willing, I will discuss this in detail at another time. To put it briefly, we are absolutely not opposed to partisanship. The idea that we oppose parties and partisanship is not true. Before the victory of the revolution, we ourselves laid the foundations of a large and active party; we formed this party at the beginning of the revolution, and the Imam approved it, and we were actively engaged for several years; of course, it was later suspended for various reasons. At that time, they criticized us that partisanship contradicts the general unity of society. I gave a detailed speech at that time, which was later transcribed and published; titled "Unity and Partisanship." Partisanship can take place in society while not harming unity; these are not mutually exclusive. However, the party we envision is one that guides and directs the masses towards certain ideals.

We have two types of parties: one party is a channel for intellectual guidance; now whether intellectual in a political sense or in a religious and ideological sense. If some people do this, it is good. The intention is not to seize power; they want to elevate society to a certain level of knowledge, to a certain level of political and ideological awareness; this is a good thing. Of course, those who have such capabilities will naturally have votes in power competitions, in elections; they will win; however, this is not their goal. This is one type of party; this is approved. The field is open; anyone who wants to can do it.

Another type of party is imitation of current Western parties - now I am not concerned with the past - current Western parties are essentially clubs for acquiring power; a party is a collection for seizing power. A group comes together, benefits from their own financial resources, or acquires from others, or makes political arrangements to come to power. Another group does similar things to bring them down and replace them. Now, the two parties in America that alternately come to power are of this kind; they are essentially clubs for acquiring power. This is not acceptable. If some people in our country pursue partisanship in this manner, we do not prevent them. If someone claims that the system has prevented the formation of parties, they have told a blatant lie; such a thing does not exist; however, I do not endorse such party formation. This kind of party-making, this kind of party-playing means a struggle for power; this has no legitimacy. But a party in the first sense, meaning a channel for spreading correct thought - whether ideological and Islamic thought or political thought and training various cadres - is very good; this is not undesirable. The summary of the matter is this; now I will elaborate on the details at another time.

I will also briefly refer to this recent American scenario. The recent issue of assassination and propaganda uproar is a scenario. The Americans say something, and those in Europe come to their aid - like passing the ball - to create a political game in the world; they employ their various agents, their affiliates in the region and outside the region, and create a commotion; this is an American scenario. Of course, we are monitoring closely. We are vigilant to see what is behind the scenes of this scenario. And let them know that the Islamic Republic will confront any conspiracy, any destructive and disruptive movement, with all its might. Certainly, there are devilish intentions. We have identified some of these intentions, and we will identify more. We are watching to see what they intend to do. Of course, one of their initial goals is likely to overshadow the issues in America. In eighty countries, from this massive movement that has emerged today, people are defending it; they are supporting the "Occupy Wall Street" movement; this is not a small matter, it is very significant. Certainly, the peoples of Europe, when they realize that their problems stem from the dominance of Zionism, these movements will intensify.

Today, many of the problems in European countries, such as England, France, Germany, and Italy, stem from the fact that the policies of the wicked Zionist network dominate the governments of these countries. They rely on the capitalists and Zionist companies that are abundant in the world. The same is true in America. Flattery towards the Zionists is a common practice among the powerful in America. In Europe, it is somewhat similar. When the peoples - whether the American people or the European peoples - realize that many of these misfortunes stem from the satanic and devilish dominance of this network, their motivation will certainly increase, and their movement will intensify. It is possible that today America suppresses the people with police, even with the army - which has a precedent; a few years ago, a movement arose in Chicago, and they brought in the army; I think it was during Clinton's time, the governance of that group before Bush - they have no qualms; they bring in the army, suppress the people, beat them, kill them, impose harsh imprisonments; this movement is suppressed, but it does not disappear; the fire will remain under the ashes and one day it will blaze so fiercely that it will burn down and turn to ashes the entire fragile structure of arrogance and capitalism.

Of course, we currently warn American officials against any inappropriate and devilish actions - whether in political or security matters. They should know that the Islamic Republic is alive, awake. If they turn their backs on their own people, we turn towards our own people. If they are despised by their own people, they are despised by the majority - which is the case - in the Islamic Republic, the situation is the opposite. These massive gatherings of people today and in all other matters demonstrate the firm resolve of the people. We are all in the scene, all part of the nation, all soldiers of the revolution and the Islamic system. They should know that here is a solid, united body that will stand against any conspiracy and will not pay tribute to anyone. It is a mistake to think that they can exert pressure and then receive tribute. Of course, this is a common practice of the arrogant powers. One of the common practices of the global arrogant powers is to find a government with weak and untrustworthy individuals at its head; they exert pressure on them, create a rumor, and then extract tribute from them. The Islamic Republic has shown over these thirty-two years that it will not pay tribute to anyone, and these pressures do not affect it; "And when the believers saw the confederates, they said: This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth; and it only increased them in faith and submission". (7) When we observe these pressures, these wickedness and conspiracies from the most wicked devils of the world against us, we understand that the divine promise is true; we say "This is what Allah and His Messenger promised us". God had promised that when you move on the straight path, the devils and deviants will confront you; Bismillah, this is an example of it. God had previously told us this, the verses of the Quran have told us. "And Allah and His Messenger spoke the truth"; God's word is true. "And it only increased them in faith and submission"; this increases our faith in the divine promise. God has said: "Indeed, Allah will help those who help Him". (8) Whoever helps God, supports God's religion, supports God's path, supports divine ideals, God will certainly help and grant them victory. And know that this awaits the dear nation of Iran.

This was a very good session. For me, this great gathering, this enthusiastic gathering, these pure and clear hearts, are unforgettable.

O Lord! Bestow Your grace, kindness, and mercy upon these dear youths, upon the dear people of Kermanshah. O Lord! Crush and destroy the enemies of the Iranian nation. O Lord! Keep us steadfast on Your straight path. Make the sacred heart of the Awaited One pleased and satisfied with us. Make the pure soul of the martyrs and the pure soul of Imam Khomeini (may his soul be sanctified) pleased and satisfied with us.

Peace be upon you and God's mercy and blessings.