Statements in Meeting with Students

In the Name of God, the Most Gracious, the Most Merciful I express my gratitude to the Almighty God for granting me the opportunity to meet once again with the dear students in the blessed days of Ramadan here in this Hosseiniyeh. God willing, this session, both what you have expressed and what we will convey, will be beneficial for the country, for the university, and for the great student movement in the future.

These days are days of purity; as we mentioned, the purity of Ramadan and fasting, the purity of the nights of Qadr, the purity emanating from the remembrance of the Master of the Pious - who was the embodiment and source of purity - and the purity of your youth. Thanks be to God, our gathering of young students - who are indeed role models - and the vast student body in the country are hopeful in various aspects. We hope, God willing, that your future, the future of the country, will be sweet and filled with hope and strength due to your efforts and work.

The points raised by friends were very good. I remember last year I truly enjoyed the remarks made by the brothers and sisters here, and I mentioned this. Of course, those words do not remain in my memory in detail, but I generally recall that they were very good. This year is the same; this year, thanks be to God, what you young people expressed in various sections were mature and thoughtful points. I agree with most of the points you made. There were also suggestions among your statements that we hope, God willing, the country's institutions, we ourselves, and other officials can further examine these suggestions and find ways to realize the demands behind these suggestions.

I have marked a few points among your statements that I would like to comment on. One of the gentlemen mentioned the necessity of think tanks; this is a completely correct statement, and I endorse it; this needs to be designed. Now, that friend mentioned that we have a limited model for this and will deliver it, but apparently nothing has been delivered to me.

One of the friends referred to the issue of moderation and asked me to define "moderation"; since the elected government is promoting the slogan of moderation. I believe it is not my duty to define moderation. After all, everyone has an intention, a thought behind their words and slogans. The esteemed elected president will certainly do this and will define moderation, and the field is open for judgments; we do not prevent anyone from judging the matters that are said. Of course, I have recommendations that I may, God willing, express during my remarks.

One of the friends pointed out that there are some tensions among students due to differences in analysis regarding various issues. I sincerely request that everyone strive to ensure that differences in opinion regarding analysis, interpretation, and understanding of realities do not lead to tensions or disputes. Well, just like in academic environments, two people may have different scientific opinions; this does not necessarily lead to conflict and enmity; well, there are two opinions. In the realm of political and social issues, I believe that when you are united within frameworks, you should approach it this way; do not let it lead to tensions. Yes, there may be those who oppose you in terms of principles and foundations; well, that is another matter, a different discussion; however, differences of opinion should not lead to disputes and tensions and possibly violence. Imam Khomeini (may his soul be sanctified) - of course not to the students - repeatedly advised politicians, representatives, and political activists, saying to behave like the discussions of seminary students. Seminary students, during discussions, sometimes get angry with each other - now, they say to the seminary students, they hit each other with books! which is not the case - they debate, they shout; if someone looks, they might think they want to tear each other apart; while, no, when the debate is over, they stand up and go sit together at the table and eat their stew, they talk together, they are friends, they are companions. Imam said: politicians - whether in the parliament, in the government, in the Islamic Republic Party that we had at that time, or in other political arenas - should behave this way with each other. There may be differences of opinion, there may be arguments, but do not let enmity and hostility arise.

Fortunately, today the student community in the country - we want to express generally - is moving with common foundations; although they have various political tastes. I also believe that with different tastes, discussions should be held, dialogues should take place - which I may, God willing, express during my remarks - but enmity, disputes, tensions, and such things should be avoided; as much as possible, try to keep this away from the student environment.

One of the brothers referred to the events of 2009 and these matters. I sincerely request that if you raise the issues of 2009, you should focus on the main and essential issue in these matters; the main issue is that a group stood against the legal flow of the country in an illegal and ungracious manner and inflicted harm and damage on the country; why do you forget this? Of course, there may be incidents that occur in the corners of a great event where one cannot distinguish the oppressor from the oppressed; or one person may be an oppressor in one case and an oppressed in another; this is entirely possible; however, the main issue in these matters should not be lost. Well, in the 2009 elections, those who thought there was fraud in the elections, why did they resort to street protests to confront the alleged fraud? Why do they not answer this? We have asked this question a hundred times; not in public forums, no, in a way that could be answered; but there is no answer. Well, why do they not apologize? In private meetings, they say we admit that there was no fraud. Well, if there was no fraud, why did you cause these losses to the country? Why did you create costs for the country? If the Almighty God had not helped this nation, the groups of people would have fallen upon each other; do you know what would have happened? You see today in the countries of the region, where groups of people confront each other, what is happening? They brought the country to the edge of such a precipice; God did not allow it, and the nation showed insight. In the events of 2009, this is the main issue; why do you forget this? We also have much to say about the events of 1999; that is another story.

Following the topic I mentioned, I would also like to say that one of the friends said if such and such happens in the university, we will respond severely. I did not quite understand the meaning of this "severity"! This brother who mentioned this, in fact, had a very sound and robust logic in his expression. Very well, you who are logical, you who argue so well, you who can defend your correct principles this way, what need do you have to respond with severity? If by severity, you mean intensity in expression, discussion, and writing, well, that is fine; but if it means something else, no, I do not agree that in response to opposing views or phenomena contrary to your opinion, actions accompanied by violence, with severity - in the sense that you may have in mind - should take place.

Several friends asked about the issue of "duty" and "result"; I will provide a brief explanation about that later.

One of the brothers discussed "supervision"; I completely endorse his words. He mentioned the need for supervision over institutions, including the media; this is entirely approved by us and is necessary; however, how is the mechanism of supervision over an institution like the parliament? - this is an important matter, it is not trivial - or how will the mechanism of supervision over the judiciary or some other institutions be? This is an important topic; it can be one of the subjects that student activists at a high level can plan, think, work on, and prepare proposals for; I believe this is among your tasks; do these works, help the public institutions of the country.

One of the brothers pointed out that some institutions related to the leadership refuse to be transparent and avoid inspection. Of course, I do not have such a suspicion. If this is the case, yes, they should not avoid clear expression in matters that need to be clarified and should be clarified; they should not avoid inspection either. I do not think that institutions like the Foundation of the Oppressed or similar ones are exempt from inspection; I mean, I do not have such an assumption until now. In any case, if this is the case, this objection is valid; and it is necessary that supervisory institutions can supervise these as well.

One of the brothers asked about the characteristics of a vibrant university environment; well, this is a noteworthy topic; I have notes in this regard that I will present.

One of the friends asks me what your recommendation is to the students who will enter the university environment next fall. My recommendation to those students is the same as my recommendation to all students; I invite all students to "studenthood" in the true sense of the word - that is, pursuing knowledge - and to activities appropriate to studenthood; whether social activities or political activities.

A point that one of the friends raised regarding the financial support of universities is a correct and noteworthy point. In any case, you expressed very good and correct points.

What I noted to convey to you - of course, these remarks pertain to student organizations, but they can be generalized to the entire country and various youth sectors - is that what is the relationship of the youth, students, and revolutionary elements with the ideals of the revolution? I believe that the ideals of the revolution - whose frameworks are defined, I will specify some and name them - cannot be pursued and accessed without the energy, vitality, and courage of youth. Your relationship with the ideals is such. My belief is that if the energy of youth, meaning intellectual and physical power, and if vitality and spirit and movement, as well as courage, meaning breaking boundaries, which exists in youth as a characteristic, are absent, we will not achieve the ideals. Therefore, youth have significant responsibilities in accessing and realizing the ideals of the revolution and Islamic ideals, and they also have very high effectiveness. Anyone who seeks to realize the ideals must take the role of youth seriously; and know that I take the role of youth seriously. What I have repeatedly expressed regarding youth, whether student youth - especially student youth - or non-students, is not mere verbal courtesy; I believe this and I am convinced that youth can be the key to solutions. Of course, what is important is that they recognize the field of work, the field of movement; they should define it correctly; and the work they want to do should also be defined correctly. This is one matter.

Another matter is that the ideals of the Islamic system - which are essentially Islamic ideals - form a system, a collection, and have different levels; some of these are more ultimate and final goals, while some are short-term goals, but they are all part of the ideals; all of these must be pursued. For example, suppose a just, advanced, and spiritual society - with these characteristics - well, this is an ideal; it is among the first-level ideals and the highest ideals. Islam seeks to create a society that is administered justly; that is, the officials and managers of the society behave justly; secondly, the society itself must be a just society - justice is not exclusive to managers; all people must have justice towards one another - and then the society must be an advanced society. Islam absolutely does not tolerate a backward society in scientific, political, civilizational, or any other domain; Islam seeks to create an advanced society; a significant portion of Islamic rulings shout this out. Therefore, this is part of the grand collection of the Islamic society. Islam also seeks to create a spiritual society. In the Islamic system, the society is administered justly, it is also a just society within itself, it is an advanced society, and it is a spiritual society; that is, it is nourished and endowed with spirituality; a spirituality that causes a person not to consider trivial material goals and daily desires of life as their lofty goals; higher goals, loftier goals should be presented to them; the connection of individuals with God should be preserved; this is the society envisioned by Islam. Well, this became one ideal. Of course, such a society will then also become a model. If we can collectively create such a society - which I believe is entirely possible and entirely achievable and we have made significant progress in this regard - this society will become a model; not only for Muslim communities and Muslim countries but even for non-Muslim countries. Well, creating a society with these characteristics is one of the ideals.

Another ideal is resistant economy; which, compared to the previous ideal we mentioned, is a smaller ideal. Although resistant economy itself is significant, it is actually defined under the previous ideal. Health in society, superior industry, superior agriculture, thriving trade, leading science, all of these are part of the ideals. Cultural influence in the world, political influence in the world, and in the political system of domination in the world, all of these are part of the ideals. Achieving social justice is part of the ideals. Therefore, when we say ideals, let our minds not go to an undefined, unattainable matter; ideals mean these, all of these are ideals; of course, at different levels.

The collection of these demands and goals forms the ideological system of Islam. For each of these that you strive for, you have strived for the ideals. The collection that we assume is working towards a resistant economy, or the collection that is striving to promote revolutionary and Islamic culture in the Islamic world, they are all doing idealistic work. The one who is doing the same effort in the political and diplomatic field is doing idealistic work. The one who is striving in the field of health is doing work for the ideals. These are the ideals; the collection of different ranks for the ideals, and all are necessary.

Another question that was raised, and I had noted it here beforehand - which indicates that this question has been conveyed to me previously; that is, it is a question that is raised - is: what is the relationship of the ideals with the realities that exist? For example, suppose sanctions. Sanctions are a reality. Well, one of our ideals is the economic advancement of the country, and on the other hand, there is a reality called sanctions. What I can say is that we fully endorse idealism, and we also fully endorse seeing realities. Idealism without considering realities will lead to daydreaming and delusion. When you pursue a goal, an ideal, you must assess the realities around you and plan according to those realities. Without seeing the realities of society, the conception of ideals will not be a correct and accurate conception, let alone achieving the ideals.

If we want to give an example, we should say that ideals are like peaks. Those who are fond of hiking in the mountains and heading towards peaks have a correct perception of the peak. Reaching the peak is an ideal; liken the ideals to this. A person desires to reach that peak. When you are down here, you desire to go and reach that point of the summit and height; however, a reality exists; if you want to do this without paying attention to this reality, you waste your energy; that reality is that the way to reach this peak is not that you see in front of you that now here is the peak, and this is the slope, take it and go up; it is not like that, there is a path. If you act carelessly, the very thing that is in front of your eyes, you take the slope and go up, you will certainly reach points where you have neither a way to move forward nor a way to retreat. Those who are fond of hiking in the mountains experience such things; it has happened to me as well. When a person moves without familiarity with the path, they reach points where they have no way to move forward or backward; with great effort, a person must free themselves from the problem. Reality is precisely this path; the path must be found.

Of course, realities must be seen in the true sense of the word, not what is presented as reality. You young people know very well; in the psychological wars that are common today in the world, one of the tasks is to present unreal realities; they present things as realities that do not exist; they create rumors, they speak, which is not reality; if someone does not have open and discerning eyes, they will fall into error. This is why we say insight; one of the functions of insight is to see realities as they are. In propaganda, sometimes a reality is shown to be many times larger than it is; while some other realities are not shown at all. For example, suppose one of the realities is that some of the elites of the country leave the country; yes, this is a reality; but in contrast, there is another reality, which is the increase of elites, the increase of elite students. When did we have so many elite students? Look at the history of the country's universities; in the last ten or twenty years, the abundance of our elite students in various fields is quite remarkable. How many elite professors do we have? When the Islamic Republic triumphed, the number of university professors in the country was a very limited number - which of course, since I do not remember the exact number, I do not want to say, but it was a very limited number; I remember its approximate number - today it has increased more than tenfold; well, all of these are elites. Now, suppose from this vast elite pool that has been nurtured in the country's universities - including students, professors, and scientific elites - some have gone abroad. If a person sees that reality, they should also see this reality. Those who propagate against the Islamic Republic, they magnify one and ignore the other; they do not even mention it. Therefore, reality must be seen. Ideals will be achievable with a view to realities. But let us see the reality, not what is presented to us as reality through hostile tactics.

In my opinion, an idealistic student activist who also knows the realities should never feel passive or at an impasse in any situation. That is, they should not give up on idealism; neither in times of sweet victories nor in times of bitter defeats. We had great victories in the sacred defense, and we also had bitter defeats. Imam Khomeini (may his soul be sanctified) advised and said: do not say defeat, say lack of victory. At one point, victory is granted to a person, and at another point, victory is not granted; what does it matter? Some people, if the course of events goes according to their wishes and they reach their desired point, they abandon the pursuit of ideals; this is a mistake. "So when you have finished, strive"; the Quran tells us: when you have completed this task, this effort, prepare yourself, stand ready for the continuation of work. Some are like that - this is a mistake - some, on the contrary; if what happens does not go according to their wishes, they become despondent and passive and feel defeated; this is also wrong; both are wrong. There is no impasse in correct and realistic idealism. When a person considers the realities, nothing seems unpredictable to them.

My expectation from dear students is that they always pursue ideals; whether in those cases where an event that occurs is according to your wishes, or in those cases where an event that occurs is not according to your wishes; do not lose sight of idealism while considering realities and pursue it. This was the case in the revolution, this was the case in the war; it has always been this way in various events that have occurred over the years. Some, in response to various events, their positions and spiritual, moral, and intellectual states are not commensurate with what is necessary for idealism.

Another question is - which some friends also raised here - what is the relationship between "duty-orientedness" and "being result-oriented"? Imam said: we are duty-oriented. Does this mean that the Imam was not result-oriented? How can such a thing be said? The great Imam, with that intensity, with that fervor, in his old age, pursued all those hardships to bring the Islamic system to power and succeeded; can it be said that he was not result-oriented? Certainly, duty-orientedness means that a person acts according to duty in order to achieve the desired result; they do not act contrary to duty, they do not act against duty, they do not engage in illegitimate actions; otherwise, the efforts made by the prophets and the saints of religion were all aimed at achieving specific results; they were result-oriented. Can it be said that we are not result-oriented? That is, whatever the result is, it is? No. Of course, the one who acts according to duty to achieve a result, if at some point they do not reach their desired result, they do not feel regret; they are assured that they have fulfilled their duty. If a person does not act according to duty to achieve a result, when they do not reach it, they will feel a sense of loss; but the one who has fulfilled their duty, has performed their responsibility, has done the worthy and necessary work, and as we said before, has considered and seen the realities and has planned and worked according to these realities, even if they do not reach the result in the end, well, they do not feel regret; they have done their work. Therefore, the idea that we think duty-orientedness means that we do not care about results is not a correct view.

In the sacred defense and in all the wars that occurred during the time of the Prophet or some of the Imams (peace be upon them), those who entered the battlefield of jihad moved out of a sense of duty. Jihad in the way of God was a duty. In the sacred defense, it was the same; entering this field was with a sense of duty; those who entered mostly felt a sense of duty. But did this sense of duty mean that they did not think about the results? Did they not calculate the way to achieve the results? Did they not have a war room? Did they not have planning, tactics, and military organization? It is not like that. Therefore, duty-orientedness does not contradict being result-oriented, and a person should look to see how this result can be achieved, how it can be realized; they should plan according to legitimate and feasible paths to achieve that result.

Another point is that enthusiasm and vitality in universities is a necessary matter. A stagnant university is not a good university. What is meant by this enthusiasm and vitality? This enthusiasm and vitality manifest themselves in various aspects; both in scientific fields and in social and political fields, this enthusiasm and vitality can show themselves. The university environment is a place for searching for correct viewpoints regarding political issues and the administration of the country, as well as other major issues. Suppose regarding the issue of Islamic awakening - which is an important issue - the place for searching for correct viewpoints in this regard is the university and student environments. Based on thought and discussion and mental movement, practical movement arises; duties become clear; based on those duties, actions must be taken, which are taken. Therefore, discussion, analysis, understanding, and discernment in universities are among the various arenas of student enthusiasm and vitality.

Separating main issues from secondary ones, distinguishing first-degree issues from second-degree issues, not getting distracted by issues that are not prioritized, and recognizing these issues are among the arenas of student enthusiasm and vitality. If you see that outside, some people occasionally get distracted by secondary issues, the university environment should be able to make a correct judgment in this regard: this is the main issue, this is a secondary issue; this issue is prioritized, this issue is not prioritized. The student environment is such an environment. This does not mean that there must be a single thought prevailing over all this student body; no, there may be differences of opinion; you may say this issue is not prioritized, another may say it is; very well, the environment is a discussion environment; this creates enthusiasm.

In my opinion, today there are topics that can be discussed in student environments and can create various grounds for scientific and social enthusiasm; one of them is the issue of "economic epic". Well, the economic epic is a title that has been used; discussions can be held about the scope of this title; discussions can be held about the pathways to achieving this epic. University and student environments can be active in this regard. These are among the discussions that can change the fate of the country. Of course, the economic epic is not a transient issue; it is not that we can initiate an economic epic for a few months and achieve results; no, the economic epic is a title and a headline for a long-term movement, which can start in 2013, and it must start.

Or suppose "resistant economy". Well, the title "resistant economy" is an important title. Of course, work has been done, it has been defined, discussed, and policy has been made - in the centers that are responsible for policymaking - but there is room for discussion: what does resistant economy mean? In the context of the country's economic issues, what kind of resistance is intended? How much can the university, as a scientific endeavor, address this issue? All of these can be subjects of student discussions.

Or the issue of "lifestyle" - which I raised last year during my trip to Bojnord and was well received - is an important issue. Discussion about lifestyle issues, opinions, agreements, disagreements, in various materials; these are discussions that keep the university alive and vibrant. Such discussions about important and reality-oriented issues inject blood into the veins of this vast body. These are different from the usual discussions we have seen and were common during our youth. Back then, we referred to these discussions as intellectual discussions, which had no relation to reality; they would sit for hours discussing, one would prove something, another would negate it; there was no result, and it had no relation to social realities; but these discussions are all oriented towards social issues.

Or the very issue of "Islamic awakening", the pitfalls of Islamic awakening. The events that occurred in the Islamic world in these several countries were not small events; they were significant events. Of course, the analysis of one of the brothers is completely correct; undoubtedly, it arose from the Islamic awakening in the Islamic Republic of Iran. We do not want to raise this unnecessarily to provoke sensitivities among different countries; but the reality is this. This Islamic awakening itself is a very important phenomenon; it is not the case that now, with the anti-theses that they have created, they say this awakening has disappeared; no, it is not like that; this awakening has emerged. The very events that you observe today in Egypt and in some other places are all signs that the depth of Islamic awakening exists in these countries; of course, it was not well managed, there were missteps. One of these discussions is to identify these missteps, see where they went wrong; what actions should not have been taken, or what actions should have been taken but were not; this is one of the important topics for student circles to discuss. In my opinion, it is important to know and compare between the Islamic revolution and the establishment of the Islamic system in Iran, and what is referred to as the Islamic revolution, for example, in a large country like Egypt. There, these pitfalls emerged. Today, the scene in Egypt is a very painful scene; for us who observe it, it is truly painful. This is due to the mistakes that were made; some actions should not have been taken, but were; some actions should have been taken, but were not. Then these should be compared with their counterparts in the Islamic Republic; how was it acted upon here from the beginning, and how was it there? In our view, these are very important. Today, global arrogance has a strange array, a long trench against this awakening; now, you observe some parts of it in these countries and in the events of our own country. This work is very important.

Or one of the topics that can also be discussed and studied is the strategic depth of the system in looking at regional issues. In looking at regional issues, one becomes aware of a subject, and that is the strategic depth of the Islamic Republic in these areas. In some places, there are events that can be considered as roots and sources of strength or the ropes that hold the tent for the interior of the country; these are the strategic depth. You have observed that Imam made explicit statements regarding revolutions outside the country and revolutionary nuclei; this was for the formation of such a depth; which was indeed formed. Today, the system of global arrogance is desperately fighting against this strategic depth; of course, it has not reached anywhere and will not.

An important discussion in this regard is the work that the enemy is doing regarding the differences between Shia and Sunni; attacking Shia groups in various parts of the Islamic world. The enemy, thinking that since Shia elements are actually natural bases for the Islamic Republic, wants to crush these bases; of course, they are mistaken. The bases of the Islamic Republic are not limited to Shia. Many Sunni brothers in many countries defend the Islamic Republic so valiantly that many Shia do not. Some of these anti-revolutionary opponents who sit abroad - as you say, across the water - and constantly speak against the Islamic Republic, if you ask them what their religion is, they say Shia. Many Muslims who are not even Imamite Shia - whether they are Zaydi Shia or Sunni - in defending the Islamic system, are not less than Shia brothers. Therefore, regarding the strategic depth, our enemies do not have a correct understanding, and what they are doing is a mistake. Therefore, one important scene of enthusiasm that is necessary for universities is this scene of political and social issues and issues related to the realities of life; you can discuss these, refine them, evaluate them, present them to the country's managements, and leave them as scientific and intellectual products for the Islamic system. You yourselves will soon be among the managers in various sectors of the country; these should be utilized, and today they should also be utilized.

Another arena is the arena of science; scientific enthusiasm. I must tell you; today, one of the fundamental and primary needs of the country is scientific need. If we can pursue the advancements in the scientific field that have been achieved until now, thanks be to God, with the same speed, both in the context of economic problems, and in the context of political problems, and in the context of social problems, and in the context of international issues, it will certainly lead to significant breakthroughs. Science is a very important issue. In the past ten or eleven years, a lot of work has been done in this regard; but after this, work must continue; work must be doubled. My belief is that scientific work in universities and in the country should be jihadist; jihadist scientific work must be done.

One of my recommendations to dear students is to strengthen your connections with valued and ideological professors. Fortunately, today in the university environment, there are many ideological and valued professors; increase your connections with them; strengthen your relationships with intellectual references - whether religious thought or political thought, which are trustworthy and reliable - increase your connections with them. Also, strengthen your intellectual studies - as I have always recommended and continue to recommend to dear students.

Regarding the position towards the current government, it is my belief that all governments, including the elected government, which, God willing, will officially form and begin work in a week or two, should be supported, should be assisted, and should be cooperated with. Friends said that if this happens, we will support; if this happens, we will criticize. Of course, I do not oppose criticism, but it should be noted that first, criticism is different from fault-finding; secondly, an opportunity must be created for work. I have said regarding this government that is currently in power, eight years ago to some who wanted to criticize constantly, I said let some time pass and give this government an opportunity and space to gain momentum, then if you have criticism, start your criticism; do not rush to start criticizing. Regarding this government and all governments, we have the same view. We believe that governments have heavy responsibilities, their work is truly difficult; managing the country in the executive branch is indeed a challenging task; everyone must help. No one is free from weaknesses. I look at myself and see many weaknesses in myself. Sometimes when someone says something, the seminary students say, do not compare yourself to others. I do compare myself to others. I look at myself and see many weaknesses; I say everyone is like that. Everyone has weaknesses, strengths, and problems; therefore, one should not raise expectations to such a level that it goes beyond logical capacity; no, the realities must be seen, the problems must be observed, and help must be given, and pray that the Almighty God, God willing, assists this government - and any government - so that they can carry out their work, and the active political, student, and managerial forces can, God willing, work hand in hand and advance the tasks.

Well, our time is up; we are close to the call to prayer, I will make a few prayers; you dear young people, with your pure and clean hearts, accompany me so that, God willing, these prayers are answered. O Lord! Make the fate of our country and nation an honorable fate, accompanied by happiness and sweetness of fortune. O Lord! Grant our nation, our youth, our officials, your success, guidance, and assistance. O Lord! Make the lofty ideals and goals of the Islamic Republic realized in the near future that our youth will witness; increase our determination to achieve these ideals day by day. O Lord! In dangerous fields, assist the Iranian nation and our youth; grant victory to the Iranian nation over its enemies. O Lord! In these blessed nights, in these days of purity and spirituality, send down your mercy and blessings upon the Iranian nation. O Lord! Whatever we said and whatever we heard, make it for You and in Your way. Make the sacred heart of the Awaited Savior pleased and satisfied with us. Make the pure souls of the martyrs and the pure spirit of the great Imam pleased and satisfied with all of us.

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