Statements in a Meeting with a Group of Students on the Twelfth of Ramadan at Imam Khomeini's Hosseiniye

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 among the people of the earth.

I am very grateful to the dear brothers and sisters who have come, especially those who presented programs, and to the respected host who has managed the session very well up to this point. Thanks be to God, the statements of the esteemed speakers were diverse; there were scientific issues in their remarks, and I noted down their suggestions, as well as issues concerning the country, political matters, social issues, criticisms, grievances, protests, and affirmations; everything was present, thanks be to God; it was a truly student session.

However, among all the discussions that the friends -both male and female students- had here, one point stands out to me as very interesting and prominent, and that is that despite the grievances and concerns they expressed, our session today demonstrated that the student environment is a lively and vibrant one; exactly the opposite of what the enemies want, what foreigners want, and what some pretend, claiming that "the university is depressed, the university is hopeless"; no, the university is alive. Yes, you are not all the students of the country -we have more than four million students- I do not mean that all four million [students] exist in the university with these spirits; we know that this is not the case, but there is a lively, active, and vibrant current in the student environment -with various perspectives, with different inclinations, but all motivated, with a sense of impactful identity- which is important to me. That is, the student feels that they must have an impact, they must have an influence, and therefore they express their opinions.

Well, you have objections to many issues in the country, and many of these objections are valid -not that they are not valid- but there is a difference between you, the young and enthusiastic ones, and me, who has spent many years in this world, and that is: I have lingered long in this ancient abode Until the talk of December and Bahman made me old.

You express your aspirations very easily; I see and feel the distance between the current situation and aspirations in terms of conditions and obstacles; the difference is only here. Yes, many of these issues are valid, but resolving these issues is not so easy. It requires work, it requires effort, it requires necessary prerequisites. One of these necessary prerequisites is your presence, your thinking, your working, and your speaking, and now I have prepared some sentences and materials to present to you that can help. Of course, I have noted down the main points, and God willing, we will follow up; especially that part which pertains to my own management; like what relates to the armed forces and such matters, where leadership manages the armed forces; the state media is not like this, the judiciary is not like this. Yes, the Supreme Leader appoints the head of the judiciary, but the Supreme Leader does not manage the judiciary; we must distinguish between these. The state media is not managed by the Supreme Leader; of course, you should know that I have always had a critical stance towards the state media; both regarding the current management and previous administrations, I constantly criticize various issues; including the very things you mentioned in your statements, which are also in my mind, and I criticize them. The managers do not intend to be obstinate with us; no, they want to take action, but the action is not easy, the action is difficult. The fundamental work that must be done -which was also mentioned during some friends' remarks- is that young, faithful, motivated, and revolutionary elements must be injected into the bodies of these institutions, which God willing, they intend to do, and I have emphasized this; both to the state media and to some other centers; for instance, the center of Friday prayer leaders and similar institutions, and God willing, it will continue like this. Know this: we are moving forward. Our movement is undoubtedly forward; now there are many evidences for this. Therefore, we have noted these down, and those things that pertain to us, God willing, we will follow up; regarding the military service, they made a general complaint, I do not know the details of what they mean, they should report, I will follow up; and also some other sections. The main thing is that you maintain this spirit, this feeling, this motivation, this presence; our hope is in this.

When I repeatedly say that tomorrow belongs to you and you must prepare yourselves for tomorrow's management, this is not flattery, this is not a joke, this is a reality; of course, be careful to proceed along this straight path; that is, maintain this motivation. Many have been and are those who spoke with enthusiasm and excitement one day, and then, for example, in different circumstances, became different; be careful that this does not happen; that is, movement must be a continuous, tireless movement, relying on divine assistance and hoping to attain divine rewards; move in such a way that your movement will remain in the right direction; then the tomorrow of this country, which is in your hands today as you criticize the situation, will be a good tomorrow; with this motivation when you move forward, naturally, it will be a better tomorrow. Well, so far the result is that although there were criticisms, objections, and grievances in the statements, the session, overall, carries a great message, a great glad tidings, a great hope; that is, it shows that our youth -at least a current of our student youth- are motivated, have faith, have zeal, and are determined to take action; this is very good; our session demonstrated this. Those who are hopeless about the future should look at this situation and correct their thoughts.

Well, I want to discuss a cognitive issue that emphasizes the matter I have always repeated and stated, which is to remain revolutionary and to move revolutionarily; we will present a cognitive statement regarding this issue. I also have some remarks about student issues, the student movement, and student organizations, and if time permits, I will present them.

In the entirety of the revolution, from the very beginning of the revolution, there has been a mistaken thought, and that is that the revolution is only until the formation of the system; once the system is established and the institutions, regulations, and bureaucracy are established, the revolution should go on its way; we no longer have anything to do with the revolution; they also define the revolution as turmoil, conflict, noise, and illegal activities. Such a thought is not new and has existed since the very first victory of the revolution; this thought is wrong.

The revolution has stages; what happened at the beginning of the revolution in 1979 was the first stage of the revolution, that is, an explosion against the false, corrupt system of tyranny and the establishment of a new system based on new ideals and values, with new language, new expressions, and new concepts; this was the first stage of the revolution. Then in the second stage, this system must realize the values; these values and ideals that I will now refer to and mention some, must be realized in society. If these values are to be realized, a managerial apparatus is needed, which becomes the revolutionary government. Therefore, the stage after the revolutionary system is the establishment of a revolutionary government, a government whose pillars have firmly believed in the revolution and pursue the revolution. After this revolutionary government is established, then through correct executions -correct laws, correct implementation- these ideals and values that have been raised, these great revolutionary aspirations, must be realized one by one in society; then the result will be a revolutionary society; a revolutionary society comes into existence, which is the fourth stage. Revolutionary movement, revolutionary system, revolutionary government, revolutionary society; this is the fourth [stage]. After the revolutionary society is established, then the ground for the establishment of a revolutionary and Islamic civilization will be created. Now I have referred to "revolutionary"; instead of the word "revolutionary," you can use the word "Islamic"; that is, Islamic government, Islamic society, Islamic civilization; these are the stages that exist.

Therefore, the revolution does not end, the revolution continues, the revolution does not stop. There is a process; a process means becoming, a constant becoming, a permanent transformation; in the path of the revolution, there is a permanent process that gradually realizes those great aspirations, those lofty values, those ideals in society. Well, now what are these great aspirations? I will mention six or seven of these great aspirations; of course, these are not the only ones.

One is national dignity; this is one of the aspirations of the revolution; this is very important! National dignity means a sense of national pride that is based on realities, based on realities in the society and on the ground, and not relying on illusions and imaginations; otherwise, sometimes the feeling of pride in the Kayanian and Achaemenid governments also existed; these are illusory imaginations and delusions, they do not bring pride. National dignity means a sense of pride based on reality; this is very important. This national dignity is among the things that if it is lost and destroyed in a country, the identity of that nation is destroyed; nothing will remain for that nation.

Second, national self-confidence; I have discussed this national self-confidence in detail -in past years, in large gatherings- that this national self-confidence closes the path to dependency. If this self-confidence exists, the nation does not feel the need for dependency, but rather flees from dependency on others.

Political, economic, and cultural independence; this is one of the aspirations [for] a nation; that if this exists -that is, political, economic, and cultural independence, each of which has a long chapter- that nation is not forced to endure the bullying and imposition from the bullies and greedy ones of the world. One of the aspirations is independence.

Freedom; freedom of thought, freedom of expression, freedom of action. Of course, here one of the dear ones who spoke mentioned a short sentence about freedom that was completely correct. Freedom is one of those concepts that definitely needs law, needs a framework. Because the nature of freedom is such that if there is no law and framework, it will exceed its limits, leading to transgression and chaos and will end up in bad places that you see examples of today in the West. If this freedom does not exist, there is no growth. If in society, freedom of thought, freedom of expression, freedom of thought, freedom of action does not exist, growth in society will be halted. The growth of society -the spiritual growth of society- and the advancement of society definitely require these freedoms.

Establishing justice, negating discrimination, negating class distances; these are among the great aspirations. In the Quran, establishing justice is considered the main issue and goal of the prophets: "... so that people may establish justice." (3) We [also] follow the path of the prophets; we are following the path of Islam and the path of the prophets. Therefore, justice is certainly one of the highest or perhaps the highest aspiration and value that we must pursue. Justice cannot be established through mere rhetoric. Justice, of course, is a difficult thing; implementing justice is among the hardest tasks.

Material and civilizational advancement through science and technology; this is also one of the aspirations. That is, the country must be saved from backwardness.

Another aspiration is the growth of ethical interactions [that is] the interactions of people should be ethical. Compassion, charity, selflessness, assistance, cooperation, and similar things; the growth of these moral qualities related to human interactions in society.

Preparing the space for spiritual growth and liberation from the slavery of lust and anger in capable individuals; this is also one of the highest aspirations that is often overlooked. The space must be such that capable individuals can move in it, such as Haj Mirza Ali Akhundi and Allameh Tabatabai and prominent personalities like them can emerge; noble and superior individuals who have been able to transcend from this material space; that is, the space must be prepared for this. Of course, not all of us have the potential for such a thing, but among us, there are those who have the potential for this movement, especially in the youth period.

In the famous case of Diogenes the Wise, who told Alexander, "You are the slave of my slaves." Alexander was moving from one way, he was sitting there, did not pay attention; he encountered him, said, "Look who this is;" they brought him; he said, "Why did you not stand up in front of me?" He said, "Because there is no reason for me to stand up, you are the slave of my slaves;" he said, "What do you mean, I -Alexander- am a slave?" He said, "Yes, lust and anger are my slaves, they are under my control, and you are the slave of lust and anger; the slave of a slave." [That is] a person who can free themselves from the slavery of lust and anger, well, these are aspirations.

It is obvious that these aspirations will not be realized in the short term; if we want these aspirations to be realized in society, a long-term movement is necessary. What does this mean? It means the revolution must be alive. You see! When we say we must be revolutionary, we must remain revolutionary, this is what it means. If the revolution continues, the realization of these aspirations will be possible; if this continuity is accompanied by awareness, vigilance, and careful consideration, the realization of these aspirations will be certain; but if we reach the conclusion halfway that the revolution is no longer necessary, that there should no longer be bureaucracy and government structures, these aspirations will not be realized. Did we even make a revolution for them to leave and hand over the government to us? Did we make this revolution to take over the government? Those who fought, those who were whipped, those who went to prison, did not think that one day this revolution would succeed, and they would become ministers, representatives, leaders, and heads; it did not cross their minds; they moved and worked for a goal. The goal was not for a group to hand over management to us, and we start managing like them, only that they were bad people, and we are good people; if that were the case, we would not remain good either; a person does not remain good. Therefore, the revolution must continue. You see! I am arguing that we must be revolutionary and we must remain revolutionary and we must move revolutionarily, which naturally has its requirements; being revolutionary has its requirements.

Of course, let me also tell you this; I am aware of the issues of the country. Sometimes it is said that someone is being channeled and so on; no, this is not the case; I read reports -official reports, unofficial reports- I also have contacts with people through various means, I have public contacts and a public relations office; I am aware of the issues of society to the extent that a person like me can be aware. I believe we have made progress in all these areas I have mentioned. The young person who comes here and stands and says, "Sir, the situation is very bad, it is very this and that, we have regressed," I affirm their feelings and that spirit, but I do not at all affirm the statement; it is not like that; you have not seen the tyrannical regime, you have not seen the early days of the revolution. Today, in all these areas I have mentioned, in all these aspirations, we have made progress. Of course, I have previously said that we have backwardness regarding justice, [but] this does not mean that we have not made progress; it means that in the area of justice, the amount we should have progressed, we have not progressed; otherwise, in the same issue of justice, we have also made progress. You do not know what was happening in this country! We have gone through the same ages as you, we have seen hard times. Now this gentleman from Sistan and Baluchestan says; well, I have lived in Sistan and Baluchestan, the situation of Sistan and Baluchestan today is different from that of Sistan and Baluchestan in 1978 and 1979 when I was there, it is like night and day. He says we do not have air; what does not having air mean? It means Zabol has dust storms; every year, for three or four months, it has dust storms; he is right; this is one aspect of the problems of Sistan and Baluchestan and it existed; at that time, people were in absolute misery; in absolute misery! I witnessed it up close. After the revolution, work has been done, progress has been made, services have been provided; not only in Sistan and Baluchestan, [but] in the whole country; a lot of work has been done in the area of justice.

You, who unfortunately do not read books, are not very fond of books; (4) I am a reader, I read a lot of books, I wish you children, the youth would really read books; in these reports of the negotiations of Alam with the Shah, which I incidentally quoted something from there a few days ago, (5) Mohammad Reza Shah, in protest to Alam, says, "Sir, the distance between the lowest and the highest salaries is a hundred times;" this is Mohammad Reza's confession; that is, a hundred times difference! Today, for example, the talk is about twelve times and fourteen times, which of course is still a lot, but at that time it was a hundred times. We really saw things that are indescribable, regarding the condition of the people and the state of misery and the state of freedom; now a group that protests that there is no freedom, [they say] why for example could so-and-so not come on television and say this? No, this was not a lack of freedom [at all]. Well, yes, if they could say it, it would be better; [but] this is not at all comparable to the situation before the revolution? A friend of ours who was among the same revolutionary clerics and had fled to Pakistan and was there for a while; he came to Mashhad on a trip, talked to me; he was saying that yes, we were walking in one of the parks of a city in Pakistan and we distributed this manifesto; I was astonished, in the park, a manifesto? The very idea that in a public space someone could hold a manifesto and read it was inconceivable for us; it was really like that. Suppose in a certain newspaper -now in the virtual space, which is abundant- [there is criticism]; even in the state media -which you protest that why they do not criticize- government officials, on the contrary, complain to me that this [news] 20:30 said such-and-such, so-and-so said such-and-such; (6) they really constantly complain to me, that is, they repeatedly complain to me; now you complain from this side that why they do not say it, and they complain from that side! One word of the same things that are said in 20:30 and in the critical programs of the state media and in debates and in [other] discussions, if it had been written on a piece of paper, would it have been possible for a person to hold it? [If] they found it, they would have made his father suffer; I once said, now is not the time, time is passing. (7) That is how the situation was.

So the conclusion is this -I want to say this- in all these areas I mentioned, [that is] values and aspirations and great ideals, the revolution has advanced, has progressed. Similar to what you might observe in the field of science and technology. Now, for example, this brother of ours said I am in "Royan". Royan is an example; one day, the hardworking and diligent children of Royan learned this issue of stem cells, brought it into the country, and the industry of producing stem cells and multiplying stem cells, which at that time in the world perhaps only three or four countries had, they were able to do it; in other areas, it is the same; there are many such industrial, scientific, and technological advancements. Therefore, progress has been made.

Let it not be that we deceive ourselves, saying "Sir, it is of no use, nothing has happened, we have not progressed and we cannot progress"; no, we have progressed, and God willing, we will continue to progress; this work is an open road; let us not picture a highway as a dead end. In front of us is a highway, and we can move; especially with the resources that the country has; human resources and natural issues that I discussed in detail in my meeting with the officials, (8) regarding the resources and capacities of the country. Well, that is this matter. Now this must continue with strength and intensity, meaning we are not satisfied with this level.

There are factors that help us, and there are also obstacles that we must pay attention to. One of the factors that exists is the government. The government is one of the factors of progress towards these aspirations, that is, a revolutionary government, a revolutionary system, a revolutionary state is one of the factors. If this is disrupted, it will certainly create problems on the path. You must ensure that the movement of the government of the country and the state -when I say government, I mean the overall public management of the country- and the officials of the country is a revolutionary movement so that these aspirations can progress.

The influential classes; the influential classes -scientific classes, social classes including academic, including clerical, scholars, artists, who are the influential classes- must be active in these areas.

And the young forces; that is, all of you who are these young forces, are the driving force; they are actually like a locomotive, playing the role of a locomotive [that] when they move, naturally, they pull the train behind them; of course, if the responsibilities that are on the young class are properly fulfilled.

Of course, the spirit of hope and determination and planning -these three things- [are] also necessary. First of all, you must not lose your hope at all. The fact that they are constantly injecting despair into society -which is happening- is a hostile act; now, the one who does this may not be an enemy, but they are acting in a hostile manner, anyone who injects despair that "Sir, it cannot be done, it is of no use, everything is messed up"; no, this act [is hostile]. Hope is a necessary condition; this is one. Determination, will, that is decision-making -decisions must be made, these works require decisions- and planning; without planning, it cannot be done; you must have these three things.

There are also obstacles; some of these obstacles are our own internal obstacles; now they say that so-and-so puts all the blame on America and so on; of course, may God curse America and the wicked England, many of our problems stem from them; but no, I attribute most of the problems to ourselves; our obstacles are mainly internal obstacles; they also exploit these internal obstacles; internal obstacles exist.

One is misunderstanding the issue; not understanding the issues of the country and the issue of the revolution; this obliges you students and intellectual elements to work on this issue. One of the dear brothers told me, "Please advise intellectual elements to work with students"; yes, it is certainly necessary for this work to be done; whether from the clerical side or the academic side, believing, revolutionary, and thoughtful elements; and you yourselves pursue it and you yourselves think; therefore, not understanding the issue is one [of the obstacles].

Not correctly recognizing the environment; this is also one of the obstacles to work. Some people do not correctly understand the environment; when we do not understand the environment, the likelihood of error and mistake is high; when a warrior and fighter does not know where they stand, where the enemy is, where the friend is, they may mistakenly point their weapon at the friend, thinking they are shooting at the enemy; the environment must be understood, the front lines must be seen, must be recognized. Some of the actions that some people take are like that person I mentioned who fell asleep in the trench, and now has woken up and hears the sound of clattering, does not know where the enemy is, where the friend is, and carelessly fires their artillery or mortar or gun in one direction; coincidentally, it is aimed at the friend. Some people's actions are like this; they do not understand who they are fighting against; therefore, understanding the environment is very necessary.

One of the obstacles is lack of will; one of the obstacles is laziness; one of the obstacles is impatience. Impatience; dear! When you put the food on the fire, it cannot be that just because you lit the fire under the food, you start banging your feet saying I want food! Well, you must wait for it to cook. Sometimes it is like this; some of the activities that good revolutionary brothers and sisters do in some places stem from impatience; patience is necessary; patience is one of the revolutionary qualities. Yes, we have revolutionary anger, but we also have revolutionary patience. The most complete and perfect manifestation of justice is Amir al-Mu'minin, there is no one more just than him, but Amir al-Mu'minin also showed patience in some places; you see the history of Amir al-Mu'minin's life. In one place he says: "So I was patient while there was a thorn in my eye and a bone in my throat;" (9) in one place, in the face of the pressure of the Khawarij and so on in the battle of Siffin, he shows patience and submits to arbitration; thus, in some places, patience is necessary, it is required; in some places, patience is out of necessity, in some places, it is not out of necessity, but it is necessary for a person to exercise this patience.

One of the obstacles is being preoccupied with destructive, ruinous, and misleading things; like disagreements over trivial matters. Small disagreements and trivial excuses sometimes lead to major conflicts; like the side issues that exist. Last year, I think it was in this session or a session similar to this in Ramadan that I referred to a side issue that was relevant at that time. The side issue that today, in my opinion, has occupied us more than the main text, is the issue of virtual space and such messaging networks and similar things; these are "side issues". Well, something must be done, something is being done; this excessive and overindulgent attention to it -on one side in one way, on the other side in another way- is the same side issues; becoming oblivious to the main work is the problem. Therefore, these are internal obstacles.

We also have external obstacles; the main external obstacles are the injection of hopelessness, the instillation of incapacity, and similar things. The idea that "it cannot be done, it is of no use, you cannot" is constantly being -as you say, I do not want to use foreign expressions here, but I have to- pumped, it is being injected continuously; both feelings of hopelessness and feelings of incapacity.

False explanations; they explain issues, false explanations. Distortion of historical truths; of course, this is not new, for several years now, a malicious movement has started to purify the tyrannical regime, the Pahlavi regime. Now, I wish there was something that could be purified, but it is not purifiable! Even those who write about their personalities, although they try to gather around them, they are still forced to admit certain things. A regime that was corrupt, weak, dependent, deviant, and extremely undemocratic, and whose individuals were extremely self-serving, is it defensible? Is Hoidaya (11) defensible? Is Mohammad Reza defensible? Because they say, well, you have not seen that era; a movement is underway in this regard, and its goal is for a young person today to say, "Wow! These were not bad people, the situation was not bad; so why did you revolt?"; it all goes back to questioning the revolution; this is being done from outside.

Creating practical obstacles to moving towards aspirations; like sanctions -both sanctions on goods and sanctions on technology- various sabotage, introducing victories as defeats, exaggerating small weaknesses, attributing managerial weaknesses to the system. If a manager of a certain organization shows a weakness, makes a mistake, this is highlighted to question the Islamic Republic system! This is what the enemy is doing; we must pay close attention to it.

One of the friends mentioned the issue of concerts here. In several thousand concerts, for example, suppose five concerts are canceled; they generalize this, making a fuss, shouting and so on that "concerts are being canceled"! Now, for example, several thousand concerts or several hundred concerts have been held, and many have not been canceled; [there] a few concerts have been canceled! A certain manager and a certain manager and a certain manager in the group of managers -ten, fifteen, twenty managers, for example- have made a mistake, have done something wrong, have had an incorrect approach, they generalize this not only to the entire management of the country but also to the entire Islamic Republic system! These are the enemy's actions that are being carried out with planning.

Comprehensive democracy is called dictatorship; that is, I truly believe -with the familiarity I have now- that in today's world, no democracy is as real as our democracy. The connection of the country's officials with the people, their closeness to the people, their election by the people is more real than anywhere else in the world; to the extent that I am aware. This is now portrayed by the enemy's propaganda as a dictatorship, which is their work; they portray it this way. Therefore, these are actions that are external obstacles that our enemies may carry out.

Therefore, you must be aware that the system is in a great campaign. When I said we should know our place, recognize the issue, the main issue is this: you are in the midst of a comprehensive, all-out campaign; you must feel this campaign, recognize the opponent, and this way, the duty of all of us will be determined. The system has no value without a revolutionary approach; it truly has no value. The system, if it does not have a revolutionary approach, will not reach those aspirations, will not pursue those aspirations, and will have no difference from the past regimes of the country and will have no value.

Of course, being revolutionary is only possible within the framework of the system; keep this side of the matter in mind. It should not be that some deny the system in the name of being revolutionary; they question the values of the system, the pillars of the system, the foundations of the system in the name of being revolutionary. Being revolutionary is not destructive. Being revolutionary is a correct, rational, motivated, hopeful, and courageous approach towards lofty goals; this is the definition and meaning of being revolutionary; and this is only possible within the framework and path of the Islamic system, that is, the existing system; it is not possible outside of this. Being revolutionary is not about breaking the structure; it is not about destroying the system that resulted from the revolution. This is also this matter.

Well, what I emphasize is that today in our society, we have an urgent need to constantly repeat the aspirations, to constantly say them, to constantly work on them, to constantly demand them. This demand for aspirations is one of those things that we should not give up. If this vast and extensive assault on public opinion from the anti-revolutionaries does not face these demands, it will certainly cause destruction. Reminding of aspirations, raising aspirations, wanting aspirations, demanding the realization of these aspirations is a dam against the destruction of public opinion and the elite spaces -which unfortunately they are also working on- and the managerial spaces; which in some cases, unfortunately, has not been ineffective. Here, a legion of faithful and revolutionary youth is needed to enter the field, demand the aspirations, and help realize these aspirations, which of course how they can help is a matter for discussion; perhaps if I reach that second part, we can also discuss this.

Therefore, there is a need to remind these aspirations with the special language of the faithful revolutionary youth, which is characterized by clarity, which is characterized by courage in speech; that they should speak their mind boldly. Today, relatively, it was like this; we felt there was a courageous motivation to say certain things. Although I do not accept some of the statements, I accept the courage; I completely accept this spirit of aggression in the revolutionary student and youth. These values must be demanded explicitly, consciously, continuously; [by] the youth who are on the front lines.

[Opposing] elitism; that is, in public opinion, elitism must be negated. Intellectual dependency must be negated. The issue of Iranian goods is raised; the major problem I have encountered is a mental problem regarding foreign goods that unfortunately exists in a wide segment of the country, which is one of the cursed and impure legacies of the past tyrannical regime; the eye was on foreign products, and everything foreign was better; of course, there was no notable domestic work at that time; this remains. This problem is a mental one; a public intellectual movement must be created to transform these feelings. For example, if we can erase the thought that "foreign goods are better" from minds, then the people will naturally go after domestic goods, and the blessings and benefits of this work will all be realized. Demanding an Islamic-Iranian lifestyle, demanding religious culture, opposing carelessness, indifference, and lethargy, opposing anti-religiosity; and all of this with patience, perseverance, and wisdom.

As I mentioned, revolutionary patience and perseverance, like revolutionary anger. When Prophet Moses came to Egypt after prophethood and showed that miracle and invited people -well, the Children of Israel were waiting; it had been foretold that a savior would come, and that savior was Moses; now Moses has come, they were waiting for the moment he arrived, the Pharaoh's regime to be obliterated; it had not happened- the Quran says they came to Prophet Moses and said, "We were harmed before you came to us and after you came to us." (13) What difference did it make? Before you came, we were being oppressed, and now that you have come, we are still under pressure. You see! This is the impatience of the Children of Israel; impatience. Prophet Moses said, "Well, be patient: Indeed, the earth belongs to God; He gives it to whom He wills of His servants, and the end is for the God-fearing." (14) If you have piety, the end will be yours; patience is necessary. This state should not be yours; that we say why it did not happen, how it happened, stamp our feet on the ground, this is not correct. This was the matter we wanted to present in this regard.

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