Statements in Meeting with Preachers and Students of Religious Seminaries Across the Country

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

Thanks be to God, the Lord of the worlds, and peace and blessings be upon our master and prophet, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and chosen progeny, especially the Awaited One on earth.

It is very sweet and delightful for me to be among this esteemed and honored gathering of dear students and scholars. One of our long-held wishes has always been to breathe and live among the seminaries and the students, and the heartfelt and sincere officials of religion in the religious seminaries. Once, when I was tasked by Imam Khomeini (may his soul be sanctified) to run for the presidency in the second term, I expressed to him that I wanted to go to Qom after this first term and stay there. He said that he also wished to go to Qom, but it was not possible. This is our wish, to be able to be with you, to work with you; you dear brothers and sisters, the students, are among the best and most trusted classes with whom one can work and strive with peace of mind.

Well, the points that Mr. A'arafi mentioned were very good. Before coming here, they had organized a kind of exhibition in this hallway, and they mentioned some of the activities and works that were very pleasing to me. What was said here about the duties of the religious seminaries and depicted in that exhibition is one hundred percent approved by me.

A lot can be said about the seminaries and their students; various directions can be discussed. The point I have chosen to speak about today is the issue of propagation. I am genuinely concerned about propagation based on the information I receive from various sources! Yes, all the activities that have been mentioned, stated, and reported are real and correct; however, our needs are greater than these! The capacity for propagation in this country is so vast, dense, and extensive that even if we work several times more than we currently do, I believe this capacity will not be filled. We need propagation, we need preaching, we need research; if our propagation is not based on research, it will be ineffective and incomplete. Now, I will mention a point at the end of my remarks. Therefore, today I have prepared several points about propagation to present to you, dear ones.

Today, the prevailing view in the religious seminaries is that propagation is in the second rank. The first rank is occupied by other matters [such as] scientific positions and the like; "propagation" is in the second rank. We must move beyond this perspective. Propagation is the first rank; I want to emphasize this. Why do we say this? Because what do we understand as the goal of religion? What has God’s religion come to do with us humans? Well, we have a final goal, which is to elevate us on the path of being the vicegerent of God, on the path of the complete human being — now, whatever capacity we have — this is the ultimate goal of religion. There are also intermediate and initial goals; for example, establishing justice: "Let people establish justice"; or forming an Islamic system: "And We did not send any messenger except that he should be obeyed by the permission of God"; the center of obedience is religion; this means forming an Islamic system; this is among the goals of religion; it is an intermediate goal. Or consider the establishment of good, the promotion of good, the removal of evil, the propagation of good words and righteous deeds: "To Him ascend good words, and righteous deeds raise it". Well, these are the goals of religion; each of these, when you look at it, the means and tools to achieve it is propagation; it cannot be done without propagation. Now, yes, there are exceptional cases where someone, with a divine hint, has a light enter their heart; that is another matter, it is an exception, but God’s religion cannot be realized for the people with these goals and similar goals except through propagation; thus, propagation becomes the first rank, the first degree. Therefore, you see that the Quran emphasizes the issue of propagation.

For this discussion, I referred to the Quranic lists; the word "بلاغ" (propagation) or "بلاغ مبین" (clear propagation) appears in the Quran about twelve or thirteen times. "بلاغ مبین" means that which leaves no room for doubt: "And our duty is only to convey the clear message"; it must leave no room for doubt. Propagation, [means] conveying, delivering the message to ears and hearts, this is repeated many times in the Quran; it has been repeated twelve or thirteen times; it has been repeated from the prophets: "And our duty is only to convey the clear message"; it has been repeated from God Almighty addressing the Prophet: "So your duty is only to convey"; from the same root of propagation, "Those who convey the messages of God and fear Him and do not fear anyone except God" — the verse that [the respected reciter] recited — and there are many other verses in this regard: "I convey to you the messages of my Lord", "Convey what has been revealed to you from your Lord".

Parallel expressions and synonyms of "بلاغ" (propagation) are abundant in the Quran: how much the propagation of "دعوت" (invitation) is repeated in the Quran: "Invite to the way of your Lord with wisdom and good admonition"; "Respond to God and the Messenger when he calls you to that which gives you life", and many other verses with the title "دعوت" (invitation). Numerous verses with the title "انذار و تبشیر" (warning and glad tidings); warning and giving good news. All of these are invitations, all of these are propagations. When you look at the broad scope of the Holy Quran, you see the emphasis on propagation. The Holy Quran considers the prophets responsible for propagation; how about the heirs of the prophets? "Indeed, the scholars are the heirs of the prophets"; you too, who are the heirs of the prophets, your fundamental duty is propagation; you must propagate; you must convey the message of religion, the message of God to hearts and ears; whose hearts and ears? All of humanity. Of course, there are priorities; naturally, your own community has a higher priority, some places have a higher priority, some places have a lower priority, but it must reach everyone. We must look at the importance of propagation in this way.

Thus, you see that in the religious seminaries from the very beginning, for a thousand years, the tradition of propagation has existed. Of course, I did not have the opportunity to investigate more and refer [to sources] — I mean I did not have time to refer — the amount that is now in my mind, consider from the time of Sheikh Saduq, all the numerous books of Sheikh Saduq (may God be pleased with him) are all propagations: "Amali" is propagation, "Khalas" is propagation, "Uyoon Akhbar al-Ridha" is propagation; all of these are propagations. It is not just the propagation of the sect; it is the propagation of ethics, the propagation of religion, the propagation of monotheism; these are all things we must do. A number of Sheikh Mufid’s (may God be pleased with him) treatises in response to questions from various regions — which were published a few years ago at the Congress of Sheikh Mufid — are propagations. Sheikh Tusi, alongside his profound and deep jurisprudence, has "Amali"; Sheikh’s "Amali" is propagation, the "Amali" of Sayyid Murtadha is propagation. I mentioned, now I did not have the opportunity to refer to see — you have more time and patience [you can refer] — how propagation was carried out in the religious seminaries in later centuries; however, for example, in recent centuries, Majlisi (may God be pleased with him) — Majlisi is a great figure; Majlisi should not be underestimated, he is a very great figure — alongside the book "Bihar" and numerous books he has on the issue of hadith and explaining hadith and similar matters, for example, the book "Haq al-Yaqin" and "Hayat al-Qulub" which are Persian books; what are these for? It is propagation. The late Naraghi [also] has Persian books, and later, of course, there have been some that are now in my mind; for example, consider the interpretation of "Manhaj al-Sadiqin" and similar ones in Persian; Persian is for whom? Persian is not for scholars and scholars; it is propagation for the general public; that is, scholars have given importance to the tradition of propagation. Now, I did not have the opportunity to see when the pulpit and the form of propagating from the pulpit began; I wanted to refer if I could, but for example, this Mullah Hossein Kashafi Sabzevari in the ninth and tenth centuries or, for example, the preacher Qazvini in the tenth century — who is also a great poet — is in my mind [that these were] people of the pulpit and they went to speak, and from that time this tradition of the pulpit has existed. Mullah Hossein Kashafi is the author of "Rawdat al-Shuhada", and we who recite the mourning are actually taking from the book of that great man. And later, great scholars like Sheikh Ja'far Shushtari [were also people of the pulpit]. Sheikh Ja'far Shushtari is known for his preaching; he is a scholar, a great jurist, but he was a preacher; of course, he should not be confused with Sheikh Ja'far Kashif al-Ghita. Or the late Hajj Agha Reza Hamadani, a great preacher — who should not be confused with Hajj Agha Reza Hamadani, the author of "Misbah al-Faqih"; he is another person — was a preacher. In our time, the late Amirza Abul Hasan Qazvini, a philosopher, whom Imam Khomeini (may his soul be sanctified) studied philosophy with in his youth, was a great scholar. I had seen him myself. In this Grand Mosque of Tehran, in one of the prayer halls, he would pray, go to the pulpit, and people would sit and listen to his sermon. Before him, the late Shah Abadi, Imam’s teacher — whom we did not experience — would go to the pulpit in this Grand Mosque. They did not consider going to the pulpit to be a disgrace. In our own Mashhad, the late Hajj Mirza Hossein Sabzevari, the late Hajj Agha Hassan Qomi would go to the pulpit. That is, the tradition of propagation, whether in the form of writing, whether in the form of going to the pulpit, whether in the form of poetry, has existed in the religious seminaries; this shows the importance of this.

Well, we have stated that the priority of the seminaries is propagation. This has been the case in all periods, but in our time, especially, this importance is multiplied; because in our time, an event has occurred that has not happened in over a thousand years since the beginning of Islam; and that is the dominance of Islam. The establishment of a political organization for managing the country in the form of Islamic content has no precedent. When such a situation exists, naturally, enmities with Islam intensify; which you know and see and observe. This enmity has increased so much that we have all become accustomed to it, and the various types of enmity of the enemy do not even catch our attention. Well, then, propagation in our time gains multiplied importance; both because in the Islamic system, the foundation and backbone of the system are the people, the faith of the people, and if the faith of the people is absent, there will be no system — it has been said: preserving the system is one of the most important obligations; sometimes one thinks that it is the most important obligation; thus, preserving the faith of the people becomes obligatory; propagation gains multiplied importance from this perspective — secondly, because this is a period of scientific development. Today, there are various methods of spreading the message that in the past, even the thought of them was not entertained; from television and satellite to the internet and post-internet; these new things that have emerged, artificial intelligence and the like. Now, other things are also on the way.

Well, with such conditions, with such a situation where the enemy has sharpened swords of bloodshed, what do we want to do? Propagation gains multiplied importance here. Today, both the hardwares of opposition and antagonism have developed, advanced, which I mentioned, and the softwares; the methods of making the message believable — things that in the past, no one knew how to do — have become prevalent with the scientific support of psychology and the like; these are software tools, these are very important. They speak in a way, make films in a way, stage scenes in a way, headline in newspapers in a way that anyone who observes does not doubt that this is correct; while it is one hundred percent wrong. Today, we are facing these. If we neglect these things, if today the religious seminaries neglect the importance of propagation and the sensitivity of propagation and the multiplied duty of propagation, we will suffer an affliction that is not easily remedied; I do not say it is impossible, but it is not easily possible, and we will suffer cultural transformation. If, God forbid, cultural transformation occurs, fixing it, remedying it is no small task. Imam Khomeini (may his soul be sanctified) repeatedly said that if such an event occurs, Islam will receive a blow that its effects will remain for many years; this is the matter. If we neglect, this will happen. If we neglect, the gravity of great sins will be normalized, the gravity of major sins will be normalized, it will become ordinary. You see that it has happened in the West; in the West, they are advancing step by step in this way. One does not want to repeat the common expressions of theirs, I mean truly the dignity of human speech and human language is above repeating these; but it exists. If we underestimate propagation, these will take hold of our society.

Well, now these were the points I mentioned; these mentalities that were presented are certainties, there is no doubt about them; but now, to make the discussion a bit more practical, I have noted a few points to present.

The first point in propagation is understanding the audience. If we want to propagate correctly, we must know our audience. Now, for example, let’s say that today the level of public awareness — young and old — is not comparable to the past; it is truly not comparable. Almost all of my propagative life — sixty years, more — has been spent with young people; I have had sessions since my youth in Mashhad where young people came, university students came, students came. Even then, the thoughts of the children were good, the young people were thoughtful, but they were not comparable to today; the level of thought has risen. Propagation without attention to this reality will be ineffective; we must know what stage of thought our counterpart is in so that we can adjust the content, the material, and the form — the appearance — according to their needs; without this, it is of no use. In addition to the fact that the level of thought of our youth, our adolescents, our audience has risen, there is also a problem, and that is that in this chaotic market of various voices in the virtual space and media proliferation that exists, among these various voices, one voice has become isolated, and that is the voice of transmitting generational and familial knowledge. Fathers and mothers used to teach many things to their children; many of our people, I mean it could be said that most of them, their religious knowledge, their religious understandings were transmitted from the words and behaviors of their parents; this voice has weakened today; in this uproar of media proliferation, this voice has weakened; this is also a point that our audience is both the audience of many words and is also facing problems.

In the past, we advised young people and warned them against bad companions; now, bad companionship is in their pocket, the screen of bad companionship is in front of their eyes, everything is in it. Know this audience. If our propagative materials and our methods of propagation are not suitable for this audience's situation, we will be unsuccessful. This is the first point. It is possible that one of the instances or meanings of this noble verse "And We did not send any messenger except in the language of his people" is this. That now, for example, if a prophet was sent for Turkish-speaking people, he must be Turkish-speaking, well, that is obvious, it makes no sense without it; I suspect that this "We did not send any messenger except in the language of his people" means he must speak, explain, and clarify with the same thought and mental composition of the people. Now, this is the first point. So the first point is understanding the audience.

The second point is that propagation is not merely responding to doubts; it is not a defensive position; it is not that we think we can sit and see what doubts exist, prevent that doubt, or respond to that doubt; well, yes, this work is obligatory, it is necessary, but it is not only this; the counterpart has thought foundations, we must attack those; the counterpart has words, has thoughts, has logic; the foundations of this logic are wrong foundations; we must recognize these. In propagation, an offensive position is necessary. If this offensive position is to be realized in the true sense of the word, it requires understanding the scene; that is, you must know that when you are faced with a multitude of doubts in the minds of young people, who you are dealing with; who are we dealing with? Now, suppose a doubt is raised by a certain editorial writer or a certain columnist of a certain newspaper or, for example, a certain tweeter in a certain network; who are we dealing with? Who is this? Is it this person who is doing this? There is a strong possibility that it is not; there is a strong possibility that there is a backstage behind this; who is that backstage? We must recognize him.

You see, one day in this country — you were certainly not around at that time; this is a discussion from fifty or sixty years ago — the Tudeh party was active; they were engaged in propagative activities and so on. The apparent matter was that this was a young Tudeh member, who has reached me, for example, as a young cleric or non-cleric and wants to impose his words on my mind; this was the apparent matter, but the essence of the matter was not this. The essence of the matter was that the Tudeh party was fundamentally based on a broad ideological and political apparatus called the "Soviet Union"; the Tudeh members were using that, being nourished by it, and making a living from it; you were facing the source of Marxism. Therefore, the wise scholars of that day, like the late Allameh Tabatabai, did not go to answer them; they answered Marxism; this method of realism answers the ideological foundations of Marxism; they find the ideological foundation of the opposing side and target it; many of the works of the late martyr Motahhari are of this kind; that is, recognize the scene, know who you are facing.

Of course, today, when we look, there is no longer Marxism, but there is another arena, another rival in front of us; today this confrontation exists. This confrontation is between two fronts; if we correctly recognize these two fronts, then we will determine whether the phenomenon that has emerged in confrontation with us is independent or dependent on that opposing front. What are these two fronts? One front is the "Islamic system" — which I will say a few words about — and the other front is the lying front that has named itself "liberal democracy", while it is neither liberal nor democratic; it falsely claims to be liberal democracy. If you are liberal, why did you colonize? The old traditional colonialism and the new colonialism and the post-new colonialism. How can you be liberal, a freedom seeker, a free thinker, while for example, a multi-million population like India is colonized for many years, for over a hundred years, keeping it under your control, extracting all its wealth, turning it into a poor nation? These are the words of Nehru; Nehru — one of the fighters of India who later became the Prime Minister of India — writes and explains what India was before the arrival of the English and what it became after their arrival. Are you liberal? Is this liberalism? Or the French in Algeria committed crimes for over a hundred years, killing people. The number of people has been stated, written, it is specified, [but] I do not remember now; these [killings] were thousands — perhaps tens of thousands killed — over a few years in Algeria, mainly in Tunisia and similarly in some other places in North Africa. They committed these atrocities. So they are neither democratic nor liberal; they lie; because they impose governments on certain places; they are completely opposed to any democracy that does not serve them; this is one front. Do not let anyone say these are in the past; yes, the issue of India is a hundred years old, the issue of Algeria is sixty or seventy years old, but the nature [today] of the one who did those things in Algeria and India is the same nature of that day. Today, they are also willing to throw a nation like the helpless and defenseless nation of Ukraine in front, so that the pockets of American arms companies can be filled; this is the matter. The matter of Ukraine is fundamentally this: let them fight, let them be killed, so that the arms sales go, so that the Europeans are forced to buy arms, manufacture arms, give arms, and fill the pockets of arms companies. These are the same people. They are willing to steal Syrian oil, which they are stealing. The human imagination of a thief is that of a small, insignificant person; a government like America is stealing Syrian oil; easily, in front of everyone! These are the same people, they have not changed. Well, this is one front.

In contrast, there is a system that, relying on Islam, inspired by Islam, opposes global arrogance, opposes colonialism, opposes interference in the interests of various nations; this opposition exists. Now, these two are positioned against each other. Sometimes you see, for example, propaganda against the Islamic system emerges that questions the foundations of this system; who is this from? Of course, when we investigate, follow up — which, thanks be to God, the tools for following up are at our disposal — we understand where the source is, but the one who does not have these tools, when they look, must understand. The counterpart is a certain anti-revolutionary article writer who has fled abroad or, for example, is occasionally inside — which is not few — it is a governmental apparatus; the struggle is a civilizational struggle, a global struggle. Well, these confrontations are what they are. Of course, all this discussion is not just this; in this international confrontation, they also do other things; to reduce the damages of this confrontation, there are individuals who are obliged to do diplomatic work and such things; it is not a problem to do so while preserving principles, but we must know who we are facing, who we are dealing with; propagation cannot be done correctly without this.

Of course, today, fortunately, the vulnerability of the West is greater than ever. Imam Khomeini (may his soul be sanctified) honored America with the title "the Great Satan"; this is the reality. A collection of devilishness and wickedness exists in America that all of these can be targets of propagative attacks; that is why I say do not stop in a defensive position, one of the cases is this. Today, the wickedness and devilishness of the Americans exist in politics, in interactions with nations, in interactions with their own nation, in racism, in class differences, in sexual ethics, in cruelty; all of these are weaknesses. Wherever they enter, they behave ruthlessly; twenty-one or two years ago when the Americans entered Iraq and sometimes one would see some of the scenes on television, they did things to the people that make one’s heart tremble; they behaved like this with the people of Iraq; the discussion is not about Saddam; it is about ruthlessness. So the first point was understanding the audience, the second point is that we should not get caught in a defensive position and be limited to it; of course, defense is necessary, it is obligatory, but the position should be offensive. All of these can be targets of your propagative attacks. Of course, the condition is that you recognize global currents, know the situation and alignment of world policies, and then expose; see correctly, narrate correctly. This is the second point.

Dear brothers, dear sisters! The third point is that in propagation, a jihadist spirit is necessary. If there is a jihadist spirit in all works, the work progresses exponentially, but here, propagation without a jihadist spirit lacks the necessary soul. If there is no jihadist spirit, firstly, one sometimes misjudges the scene and sees it incorrectly, [secondly] sometimes acts incorrectly in behavior. When there is a jihadist state, no, one usually sees correctly and always acts well and progresses. Of course, the jihadist spirit we are talking about does not mean that cognitive and ethical abilities and such things are not necessary; yes, they are necessary in their place, but a jihadist spirit is also necessary. This jihadist spirit is in accordance with this noble verse: "And they do not tread on a tread that angers the disbelievers, and they do not strike an enemy except that a righteous deed is written for them"; the work that provokes the anger of the disbelievers is a righteous deed. "They do not strike from him" means hitting; "نَالَ" is used in two meanings, but when it is with "مِن", "لا یَنَالُونَ مِن عَدُوٍّ نَیلاً", it means that they do not strike a blow to him, except that a righteous deed is written for them; well, this is the best jihad. The clergy must be in the middle of the field, must not become despondent; the characteristic of jihadist action is this. Sitting on the sidelines and sometimes, for example, making a hint, giving a piece of advice, sending a message, like the Christian clergy, is not enough. Now, of course, the Christian clergy are of various kinds; some were imprisoned in churches, [that is] they imprisoned themselves, some, on the contrary, became the vanguard of colonialism. In Latin America and Africa and such places, before the colonizers stepped in and the military forces went forward, the priests went and prepared the people for them to come and take their fathers out; some entered this way. But the clergy of Islam must be in the middle of the jihad for God and in God and for God and must not become despondent. When this element of struggle is combined with scientific insight, with scientific work, the impact of propagation is guaranteed. This is also a point.

The next point is special attention to the youth and adolescents who will form the future of the country. Of course, one should not neglect other classes; the class of thinkers, thinkers, scholars, scientists, artists, writers, poets; for all of these, one must have intellectual nourishment, be prepared. Some years ago, a large number, perhaps fifty or sixty or more filmmakers from the country came here, and I had a meeting with them at the top of this Hosseiniyeh; they were saying things, they had complaints. I concluded that sometimes we expect too much from them; when did we provide the necessary knowledge to them that now we complain that why did you not make a film based on this knowledge? We must provide the materials; one of these works is this. This is true; that is, therefore, in various sectors, there must be appropriate propagative engagement with the people of thought, the people of art, the people of pen, the people of expression, but more importantly, the youth and adolescents; the future of the country belongs to them, is in their hands; their faith must be strong, their minds must be free of doubts.

The tools for encouraging young people to adhere to the practice of religion are very important. Sometimes we have a young person whose epic and enthusiasm and Hussaini spirit, for example, leads him to a correct path, to the path of struggle, but he is weak in worship acts. Well, worship acts are very important. Prayer is the best deed; it is above all deeds; it is salvation, it is the best deed; for example, consider that he sometimes neglects prayer; we have such cases. [In order for] something to encourage this young person towards worship acts and to avoid sins, there are factors, attractions; one of these attractions is the mosque, one of these attractions is the mourning congregation; these are important. Revitalizing mosques, keeping mosques alive is one of the obligatory works. Of course, we have a shortage of mosques in the country compared to the population, but even those we have, some or perhaps many of them are not maintained, are not alive. At most, [they open] at prayer time, prayer is performed there, and then the mosque door is closed! This cannot be. The mosque must be a place of constant coming and going for the people. Of course, the mourning congregations are good; the mourning congregation is also one of the things that encourages young people.

Do not neglect preaching, which I mentioned at the beginning. We all need preaching; all of us, without exception! We all need preaching. Sometimes we know things, but sometimes in hearing, there is an effect that is not in knowing; we must hear the preaching, the good admonitions. Well, these were the cases that we presented as practical matters.

The last point — which I believe is the last point, in some ways the most important point — is how we can implement these requests. Well, now we said; you yourself may have known the same things I mentioned, even double; we have now said; well, how can these be implemented? The important thing is this. I see that there are good propagations; whether written, whether for example, spoken and from the pulpit and such things, there are propagations that are good, and of course, compared to what it should be, we are very behind in terms of quantity. If we want to have propagative elements with these characteristics to the extent of capacity or close to the required amount, we need to establish large centers in the seminaries. In the seminary, centers must be established solely for this: for training propagators; and it must have intellectual, research, and scientific backing; that is, when we say "we emphasize propagation", it should not be an excuse for some to say therefore we will not study Kafi, we will not attend advanced classes; no, these scientific supports are necessary, but attention to this part of the matter is very essential; we need a fundamental center. The center, in the first degree, is the religious seminary of Qom; when this work is done in Qom and an experience is gained, then this work can be repeated in large seminaries across the country; forming a center with the mission of firstly "preparing up-to-date propagative materials". There are some things that are suitable to be said in the pulpit today, tomorrow it may lose its effect, may become useless; last year we said it was suitable, this year [it is not]; that is, the world is moving this way and events are occurring in succession. Up-to-date necessary propagative materials must be produced. In this regard, the sources of the book and tradition are so profound and rich that they will never be exhausted. You can use the Quran so much, you can obtain new and novel content, new words based on the Quran and hadith that will saturate the entire scene. Therefore, one of the missions of this large center is to prepare materials.

The second mission is to organize effective propagative methods. After all, our propagative methods are limited. There may be better, more effective propagative methods; these methods must be organized and prepared in that center. In this regard, the Westerners are ahead of us; they have new, effective methods for messages; we are behind in this regard. We must certainly organize, produce methods, teach the art of expression in the true sense of the word. This is the second mission.

Then, training propagators. In this center, propagators must be trained in the true sense of the word. Just as we train jurists, we must train propagators. Well, thanks be to God, in Qom, the respected officials have started a new jurisprudential movement, they are researching contemporary jurisprudence, they are working on current issues from a jurisprudential perspective, which is very valuable, it must continue; just like this, we must train propagators who can be effective, who can be present everywhere and quantitatively suffice. There are some places, some centers that one knows — I mean I know — that they are deprived of an active cleric among the people; it is not just one or two places, it is very many; for example, in the center of the country, for example, in Tehran itself, we have such cases. The shortage of teachers, the shortage of propagators, the shortage of spiritual messengers must be compensated in this center. Therefore, what must definitely be pursued and is among the fundamental works, and today if you start, it may yield results in five years or more, is that such a center be established with these several missions that have been mentioned. I am very happy to have seen you. Peace be upon the martyrs, peace be upon the pure soul of the Imam.

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