Statements of the Supreme Leader of the Revolution in Meeting with Students

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

Welcome, dear brothers, sisters, and young people. It has been a very good session. After it was announced that the speeches of the students had concluded, about ten people from the audience raised their hands indicating their desire to speak. As I looked around, approximately ten people stood up. First of all, I am not the chair of this session; I am one of the participants; the management of the session is over there; therefore, you should not ask me for time. Secondly, if I were to allocate time, I would give it to all ten of those gentlemen. I do not insist on speaking; I insist that this session takes place. Of course, as those ten people finished speaking, during the remarks of those friends who raised their hands, another seven or eight people would probably raise their hands! There was no issue, but I believe many of the brothers and sisters present also prefer that it does not continue; therefore, we will now begin our remarks.

The points that were made were very good. Some of the students' statements overlapped; that is, several people emphasized a specific point, which indicates the widespread nature of that opinion or demand; some were also specific remarks from friends, which were very good. I requested that they provide me with a record of their statements - which they did - God willing, I will say that they should review and consider them. The respected officials are also present in the session; they heard the remarks. I urge them to take the students' statements seriously. It is true that a student is speaking now, but what has been said, with the awareness that one has of the student environment, is often the voice of the student community, not just one person's words; therefore, these should be taken into account; in addition to the fact that there were also enlightening points and useful insights among the friends' statements.

Some of the points mentioned here, I noted: the necessity of political tolerance among students. This does not relate to the officials and managers of universities; it pertains to the student organizations themselves. I affirm the necessity of political tolerance. There is no contradiction between a precise and deep commitment to principles and maintaining a precise orientation while also having political tolerance and a non-aggressive approach towards those who do not share one's views; especially in political matters.

Another issue that was raised is the presence of officials in universities. This objection is completely valid. My opinion is that officials should participate in universities; the heads of the three branches, mid-level officials, the head of the state broadcasting organization, officials of the Revolutionary Guard, and armed forces; they should go and hold sessions with students and listen to the students' remarks. And I tell you; they also have many things to say to the students. Nothing can replace this face-to-face dialogue; this is what our clergy have traditionally done, sitting on the pulpit and speaking face to face with the people. There is an effect in this. Now, our sister mentioned the electromagnetic effects; there is no doubt that the electromagnetic effects of human interaction face to face exist in these meetings. This work has an impact; both sides hear and are heard. Many of the ambiguities and questions that are currently in the minds of our youth will be addressed in the explanations of the officials; ambiguities and knots will be untied. When I had more physical ability, I participated more in universities; even now, if I can and have the opportunity, I would like to participate in universities closely; however, now "God does not burden a soul beyond its capacity"; from someone like me and my age and my engagements, I do not think the youth have many expectations; but the officials of the country can and should participate. I now urge the officials from here to participate in student sessions; come, listen to the students, and speak to them.

Among the issues raised was the matter of websites and blogs and the interactions that occur in the student environment regarding these. I recently requested a report on this matter and received it. Of course, the judiciary has its arguments; that if they come to the sessions of the youth and students and listen and speak, some of the questions may be answered; however, I also believe that there should not be excessive sensitivity towards the occasionally somewhat harsh remarks of a young student. There is a difference between someone who opposes the system, who is in conflict with the system, who intends hostility, and someone who expresses something out of emotion; even if that statement may not be correct, or I may not like the way it is expressed - if God willing, I will address some points in this regard if time permits - but our approach to these young people, in our view, should not be excessively harsh and aggressive.

Another point in the statements was the need to pay attention to rural areas and to see the realities and the justice-oriented economic perspective. I noted a point that is instructive for all of us; both for you and for me. This respected young man who spoke about the justice-oriented economic perspective, the introduction he provided, he is part of the jihadist camps. Well, the matter became clear. When someone is part of the jihadist camps, visits deprived areas, sees the realities with his own eyes, naturally the persistent thought of a justice-oriented economy comes alive in him; this is a lesson for all of us. We must connect with various segments of society to touch their issues; this affects our decision-making and our perspective on various issues in the country.

Of course, my belief is that the economic perspective in the country should be justice-oriented, and this does not contradict what we stated in the policies of Article 44, which one of the friends mentioned here. The policies of Article 44, as we stated, we wanted and explained - and I had a detailed discussion on this in this very Hosseiniyeh with the relevant group - in no way contradict a justice-oriented economy; that is, it will not lead to capitalism in the bad sense.

Of course, let me tell you; what exists in the world as a capitalist system is essentially capitalistic governance. The mere possession of capital and utilizing capital for the advancement of the country is not a bad thing; it is commendable; it is by no means reprehensible. What is reprehensible is that capital and capitalism become the center of all major decisions of a country and a society; that everything is drawn towards it; the same calamity that befell the capitalist bloc and the West, which today they are reaping the consequences of. The events that are happening in Europe today, the heavy economic pressures that are being imposed on the people, these are due to the essence of the capitalist system; the same predatory capitalism, the same reprehensible capitalism. However, if individuals possess capital and put it in the service of societal growth - of course, the capitalist will also benefit; both that work is good, and that profit is lawful - there is no problem. If the work is done according to the correct regulations - which the justice-oriented perspective of Islam is directed towards this meaning - there is no problem. Therefore, the word "capital" and the word "capitalist" are by no means reprehensible.

Let us strive to ensure that socialist and Marxist perspectives do not dominate our economic thinking. Their perspective is different. In a socialist system, the very essence of capital is condemned; in an Islamic system, this is not the case; capital is not condemned, but the misuse of capital is condemned. One cannot say that capital by its nature is misuse. No, that is not the case. With correct regulations, with proper management, capital can be directed and guided correctly. Therefore, what we presented in the policies of Article 44 in no way contradicts a justice-oriented economy; rather, in a sense, it complements and supplements it.

Regarding economic issues, the "offensive economy" was mentioned; there is no harm in that. I have not thought of an offensive economy. If there is indeed an academic and university-based explanation for the offensive economy - as he said, complementary to the resistant economy - what is the harm in that? Let us present it as well. What has reached our view is the resistant economy. Of course, the resistant economy is not merely negation; it is not that the resistant economy means encircling oneself and only engaging in defensive actions; no, the resistant economy means that it is an economy that allows a nation to grow and flourish even under pressure. This is a thought, a public demand. You are students, you are professors, you are economists; very well, explain this idea of the resistant economy in academic language; specify its boundaries; that is, the economy that can guarantee the growth and flourishing of a country under conditions of pressure, sanctions, and severe hostilities.

One of the dear student friends said that they tell us not to complete the enemy's puzzle - this is something I repeat often; the enemy's puzzle should not be completed - they say, well, then what about criticism? Should we not criticize? I do not believe that criticism should not be made; on the contrary, in the notes I have made - which if God willing, I will present if time permits - I insist that the student movement and the student movement must definitely maintain its critical position. Our recommendation is by no means that you should not criticize. Well, what should we do so that this criticism does not complete the enemy's puzzle? Think about this issue. It is not that we say completing the enemy's puzzle, which is a negative act, contradicts the necessity of criticism, which is a positive act; no, well, you said it yourself; I criticized, and it was reported all over the world; but no one in the world will claim that someone is acting against the Islamic system or, for example, against the executive or legislative management of the country. Well, you should criticize in the same way. Therefore, criticism can be done in a way that does not fulfill the enemy's purpose and, as we expressed, does not complete the enemy's puzzle.

It was said that some provide expert opinions that contradict the leader's opinion, saying that this is against the Guardianship of the Islamic Jurist. I tell you; no expert opinion that contradicts this humble opinion is a contradiction to the Guardianship; is there anything clearer than this?! An expert opinion is an expert opinion. Expert work, scientific work, precise work, whatever result it reaches, that result is valid for anyone who accepts that scientific work; it is by no means a contradiction to the Guardianship of the Islamic Jurist and the system. Of course, sometimes it happens that I myself am an expert in a certain field; after all, I also have some expertise in certain areas; this expert opinion may be opposed to another expert opinion; very well, there are two opinions. Those who want to choose, let them choose. In cultural fields, in educational fields - in specific sections - after all, I have a little expertise, I have worked a bit; this becomes an expert opinion. In any case, announcing an expert opinion and a scientific opinion should never be considered as opposition, struggle, or separation from the leadership and the Guardianship and such statements, and it should not be treated as such.

Well, in meetings with students, we usually raise demands; is this being overly demanding? This is a question. If one collects the series of remarks I have made in student meetings, whether in Ramadan or in universities where I participated in cities or in Tehran, a long list of demands from me from the student body will emerge. Someone might say, well, these are excessive demands. I do not believe they are excessive. Why? Attention to the concentrated force in the university negates the idea of excessive demands. If you ask a vigorous, energetic young athlete to lift a heavy weight from one place and put it in another, this is by no means an excessive expectation. Yes, if he is frail, old, weak, or thin, one cannot expect that; but when he is capable, well, let him do it. The university is an environment of concentrated force; these forces arise from two main elements: one is the essence of youth, which I believe many young people do not realize the value of their youth; that is, they have not yet discovered the limitless capabilities that exist in the youth environment. Youth is an inexhaustible source of energy. The second element is the very issue of knowledge and scholarship. Being a student gives one capability. Attention to knowledge, attention to scholarship, is itself empowering and strength-giving. Of course, let us add to these two elements the atmosphere that the revolution has created; and if we want to look minimally, the revolution has at least intensified and multiplied this atmosphere in youth and student environments. That is, the state of vitality, liveliness, distance from lethargy, and self-confidence is abundant in the student environment. Therefore, whatever we expect from students, if we ask them to do hard work, direct them, and present expectations, in my opinion, it is not excessive. Many things can be done. We have a fluid movement and an inexhaustible force that, if this force is freed and guided, can completely develop the country.

Well, one of the things we expected from students, and this naturally exists in universities and in the youth environment, and I insisted that this state remain alive in the university, is the issue of idealism. Of course, we discussed the issue of idealism and its relationship with realism in our meeting with the system's officials at the beginning of the month; some of you may have heard it. The issue of realism is preserved in its place, and I will make a reference later; but idealism, both in politics and in all other arenas - like idealism in science - must be taken into account. Idealism in science means pursuing the summit in scientific matters; this should lead you to study well and learn well. I tell you; today, studying, acquiring knowledge, researching, and diligence in work is a jihad; if God willing, it will become clear in the continuation of the speech.

In the realm of spirituality and ethics, idealism must also be present. The university environment, because it is a youthful environment, must be a pure environment. Some think that the university is an environment where adherence to religion and commitment to religion and ethics is not very necessary and is not desirable. This stems from a wrong foundation that was laid during the tyranny, at the beginning of the establishment of the university. At that time, those who established the university did not believe in the essence of religion, spirituality, and ethics; they were enamored with the West and captivated by Western morals. Of course, that infatuation and enchantment had a general form; some of them were also mercenaries and agents of the West. It was intended that they would design and plan within the country to maintain the dominance that they had in a way during the Qajar period, in the Pahlavi period, in the same or even greater form, in a different and quieter way; to educate a generation of intellectuals and educated individuals who think Western; they are Iranian, but think French, English, and American; their aspirations are those of an American; their actions are those of an American or English person; even though their nationality is Iranian and they reside in Iran. They pursued the education of such a generation.

I do not question the overall existence of the university; I do not question the existence of faithful and pure professors during the tyranny; well, there were those whom we knew; very good people, very pure people; both among the professors and among the students - although less - but the foundation of the university was this foundation; therefore, those faithful professors could only have an impact within a limited circle; the movement of the university was a misguided movement. Those who look at that condition think that going to university is synonymous with becoming unrestrained and neglecting religion and ethics and hijab and religious and ethical purity. This is not a reality; this perspective is not correct. The university is a center of spirituality; because knowledge is a spiritual matter. Knowledge - whatever it may be - is a spiritual value, a spiritual asset. The university environment is a youthful environment; it is a believing environment. In the country, our most devout individuals are among our youth; our most self-sacrificing individuals have been and are among the youth; therefore, what reason is there for the youthful, scholarly environment of the university to be a non-religious environment? No, it is a religious environment. My expectation is that anyone who enters the university, if before entering the university their religious commitments were weak, with their entry into the university, their religious commitments should be strengthened. Therefore, idealism in spirituality and ethics is also a valid matter; just like idealism in politics, like idealism in science, and in all aspects of life.

Well, let us briefly mention one or two short points regarding idealism. Do not confuse idealism with aggression; do not think that whoever is more idealistic is more aggressive and confrontational; no. One can be firmly committed to ideals and principles and values while also not being aggressive. In the noble verse, it says: "They are severe against the disbelievers". "Ashidda" is the plural of "shadid". Shadid means hard, hard means impervious. Any body that is harder, when it comes into friction with another body, leaves an effect on that other body, but does not receive an effect from that body. We should all be like this; we should be severe. However, being severe, being impactful, does not necessarily mean being confrontational and aggressive. Sometimes a person's emotions take over, and they want to do something. This period of emotions is your youth; we also went through these periods fifty or sixty years ago. For a while, we were young, very emotional young people; we know how this period is. You see, there are some places where emotions exist that need to be controlled.

Of course, I want to express my gratitude to the student organizations. Last year or the year before, I addressed the students in this very session and said, why do you not take a stand on social issues and do not engage? Fortunately, I see that in the past two or three years, taking a stand on various issues in student environments and among student youth has become very prominent; well, this is good; I appreciate this and thank you; however, sometimes, for example, the issue of Gaza arises, a group of young students say these wicked Zionists are bombing the children of Gaza, doing this and that; let us go and take their fathers out; they set off and go to the airport! Well, these emotions are sacred and pure emotions. People like me, who are sitting aside and watching, want to sacrifice their lives for such emotions; this truly has value. When Imam said, I kiss the hands and arms of the Basijis, this is where it belongs. When one sees that a young person here at home has air conditioning and a refrigerator in the summer heat, has heating in the winter cold, goes to university, wants to study, is successful, and then suddenly the issue of Gaza wants to bring him to a state of explosion, saying I want to go there; well, this feeling is a valuable feeling; however, going is wrong. The feeling is good; however, this feeling should not lead us to set off to Gaza. Going to Gaza, at that time, was neither possible nor permissible; even if it were possible, it would not be permissible.

Here, a conflict arises in the mind of this young person between idealism and the reality and the directive that was quoted from the leadership, that you should not go to Gaza. No, there is no conflict. That feeling is a good feeling; however, a decision made based on an emotion, without a precise, meticulous, and scholarly study behind it, that decision is not necessarily a correct one. Sometimes a decision is a wrong decision.

Therefore, idealism does not mean being aggressive in all areas, ignoring necessary realities and necessary interests. The term interest has become a despised name; they say, they engage in interest-based reasoning! Well, interests must be considered. One should never say that truth always contradicts interest; no, the truth itself is one of the interests, and the interest itself is one of the truths. If the consideration of interests is correct, then the interests should be observed; why should the interests not be observed? Interests must be seen.

Suppose, in terms of the system's position regarding a certain political movement of the bloc, for example, the tyrannical and dictatorial regimes, it is clear that we oppose them, we do not cooperate, we do not assist - "Indeed, there is for you a good example in Abraham and those with him when they said to their people, 'Indeed, we are disassociated from you and from what you worship besides Allah. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allah alone'" - it is clear what our position is regarding some of the political aspects that exist today in the world or in the region; however, this does not mean negating conventional diplomatic work; keep this in mind. That is, diplomatic work should be done in its place, but the orientation is this orientation. Just as our enemies act in the same way. Our enemies also carry out their enmity in practice, but they also engage in diplomatic formalities. Of course, we are not deceived by that diplomatic formality; we understand what lies behind it. Therefore, attention must be paid to the meaning and depth of idealism. In summary, idealism means commitment to values and principles and ideals and being impactful and impervious to the opposing side and the opposing front.

Another point: physical and intellectual presence in the public affairs of the country by the student body is absolutely necessary. Both intellectual presence is necessary; with these student media, with student gatherings, with the statements that you may make here and elsewhere, with your opinions presented to the relevant authorities and ministries - if you are economists, to the economic authorities; if you are cultural issues, to the cultural authorities, write letters, make suggestions, express your opinions, and declare your positions - physical presence is also necessary; sometimes you must participate in a gathering. I do not negate or reject this at all; rather, I affirm some of the student gatherings that arise regarding various issues - let us say the issue of Bahrain or other matters. However, I oppose extremism in these gatherings; I oppose unmeasured actions in these gatherings; I oppose wrong decisions that may be made by a few individuals, which suddenly receive support from the crowd in the heat of emotions; I do not agree with that.

Now, what is the way? How can we act? I believe that if student organizations have a center or centers for decision-making and action to think and decide on various issues, their actions will be more measured. For example, suppose in a certain issue that I have mentioned a few examples of, what should the students do? It is good for a group of elite, responsible individuals to sit down and think, and then it should be clearly and explicitly communicated among the student body that if someone deviates and exceeds what has been decided, it does not pertain to the decisions of the students and the student movement.

Well, I noted here that there is no contradiction between fulfilling the duties that youth and idealism dictate to a person and considering the managerial interests of the country, observing the law, and exercising managerial wisdom and prudence in the country. That is, one can be idealistic, respond to youthful emotions, and act according to the demands of youth and idealism; at the same time, it should be done in a way that does not conflict or clash with the interests of the country and the managerial interests of the country. Therefore, in my opinion, the expectations from the student body are not excessive; such expectations can be held from the students.

Well, regarding ethics, let me mention this point - I wanted to mention this later; because I fear time will pass, I will mention it earlier; as it is one of the fundamental issues - to avoid speaking without knowledge, to avoid backbiting, to avoid slander. I urge you, dear youth, to pay attention to this issue. Just as you pay attention to practical purity in various areas - you pay attention to prayer, to fasting, to avoiding sexual assaults - pay attention to this issue as well. If we attribute something to someone that is not true, this becomes slander. If we say something that we do not have knowledge of; for example, it is a rumor - one person quotes something from someone, and we repeat it - well, this is helping to spread rumors; this is speaking without knowledge. Speaking without knowledge is problematic in itself, and acting on that unknown and unverified matter is also problematic; "And do not follow that of which you have no knowledge".

Competing for positions and status. Well, at one time, the students of Islamic and value-based organizations were marginalized; the issue of positions and status and sometimes the sweet and tempting nature of these was not raised, but now it may be raised here and there; therefore, be careful. One of the major pitfalls for us humans is precisely these competitions for positions and status and reputation, which sometimes brings down powerful individuals. Of course, I believe that you young people, just as you surpass us old men in physical strength, are also better than us in willpower and the ability to control the self. If a young person has determination, motivation, and wants to act, in the spiritual and moral realm and in the struggle against the self, they are stronger and more capable than older individuals like us. Therefore, you can.

Well, now I want to say a sentence regarding the soft war. I have noted some points here, but I see that the time for prayer is approaching; I do not want to take up time. We have said that the young officers of the soft war. My belief is this - this is no flattery - that in this field, you are the officers; you are not the foot soldiers. You are young, and your battlefield is the battlefield of the soft war. Today, fortunately, we do not have a military war; if a military war arises, the vanguard will still be the young people. Today, the soft war is at play; not just today, it has been for thirty years. In the soft war, what must be considered is this: in the soft war and psychological warfare - which psychological warfare is one of the sections of soft war - the enemy's goal is to change the calculations of the opposing side. The soft war is not like military war. In military war, the enemy's goal is to destroy the opposing side's base or the country under attack or to seize the territory. In economic warfare, the goal is to destroy the economic infrastructure. In soft war, the goal is not these things; these things are sometimes a means for the goal of the soft war. In soft war, the goal is what is in your heart, what is in your mind, what is in your brain; that is, your will. The enemy wants to change your will.

Of course, these are not hidden words. Initially, they did not say these things, but now for some time, our enemies have been saying these things and expressing them. They say they want the Iranian nation - now they say the officials, but in reality, they mean the Iranian nation - to change their calculations. We have chosen a path with a certain calculation. The Islamic Revolution brought about major transformations in this country; it transformed monarchy into a government of the people, a democracy; it transformed dependency into independence; it transformed chronic historical backwardness into progress - which you are witnessing - it transformed humiliation into self-confidence and a sense of dignity; these are the works of the revolution. Well, our enemy, that powerful material apparatus that dominated the economy, politics, culture, resources, and decisions of the officials of this country before the revolution, is unhappy with this situation; they want to change it; what can they do? For them, the only way is to impose a calculation on the Iranian nation and Iranian officials that leads them to feel that continuing this path is not in their interest. The enemy wants to impose this calculation on your mind; they want you and me to reach the conclusion that it is not in our interest to stand against America, against global arrogance, against the political apparatuses subordinate to various economic cartels, and that we should give up some of our statements; just as they said at one point. At one time, some said, let it go, forget about the issue of Israel, forget about the issue of Palestine, forget about the issue of justice on a global scale and support for justice-seeking nations; stick to yourselves. This is the same change of calculations. The enemy wants this. In the face of this, the officer of the soft war must resist. How should they resist?

First, raise your knowledge. My dear ones! Do not set the ceiling of your knowledge at political websites and newspapers and wandering around various sites; the ceiling of your knowledge is not these. Of course, I truly enjoyed the remarks made today; good words, mature words, well-established expressions, correct sentence structures; this is encouraging. I want to say that whatever you can, first, work in this area. Raise your level of knowledge. Familiarize yourself with the Quran, with the writings of the late martyr Motahhari, with the writings of the great scholars who fortunately are present in the seminaries today; there are young scholars in the seminaries who can assist the university youth in this regard; just as good work is being done. The level of religious knowledge must rise; this is one of the necessary tasks. In my opinion, what is important to be done is Islamic studies.

Monitoring and paying attention to the country's situation. A questioning and reality-seeking perspective, along with criticism. I have previously stated that criticism is not problematic. A critical perspective is not problematic; however, it must be correct; there should be no unfairness. Sometimes one sees that in some criticisms, unfairness occurs. Now you are a little young and emotional, and one does not expect much; however, those whose beards have turned white sometimes show unfairness in expressing and speaking about this and that, they act without consideration. Be careful not to be unfair. Therefore, continuous criticism, continuous monitoring, and balanced oversight of the country's situation, of the management, are among the very necessary tasks; of course, it should be accompanied by rationality and moderation, without extremism, without aggression; but a critical perspective. In my opinion, this is another necessary task.

Connecting with student organizations in the Islamic world is also a necessary task that one of the friends mentioned here; I also affirm it. Today, in the Islamic world, under the Islamic awakening, there are active student organizations - now what kind of organizations they are, perhaps they are not all the same - some of them played a fundamental role in these movements. In my opinion, maintain communication with them. Various agencies of the country should assist you in this regard; of course, we will also recommend it.

One of the friends said that the Supreme Cyber Council has not done anything in the past four or five months. I say this issue is not a four or five-month issue; this issue is a multi-year issue. The work we started, my expectation is that after four or five years, God willing, we will see its results. That you expect to see that the cyber issues of the country have been corrected and a national internet network has been established after five or six months; no, these things do not yield results so quickly; after all, we must use the existing facilities.

My dear ones! The most fundamental issue is hope. I tell you; one of the hardest tasks being carried out against you and me is to extinguish hope in us. Strive to keep hope alive. As much as you can, keep the flame of hope alive in your hearts and in the hearts of your audiences. It is with hope that progress can be made. Hope is not baseless; it is a hope that reality fully assures us of its correctness.

O God! Bestow Your guidance, Your favors, Your grace, and Your assistance abundantly upon this gathering, upon all students, upon all the people of Iran. O God! Make what we have said, what we have heard, for You and in Your way; grant them blessings. Make our lives, a life pleasing to the Master of the Age (may our souls be sacrificed for him).

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