Statements in Meeting with a Group of Students

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

I express my deep gratitude to God Almighty for once again granting us the opportunity to sit for a few hours in the month of Ramadan among you dear, spirited, motivated, and lively youth and to hear from you.

What my dear brothers, sisters, and children have expressed here is exactly what we expect to hear from you young people. It is possible that in some of these statements, my opinion and that of the respected speaker may not align — meaning I may not agree with that statement — but the spirit of thinking, choosing, and expressing with motivation is precisely what we desire in our youth. We want you to think; based on thought, to desire; and based on this desire, to have the courage and audacity to express and articulate. It is possible that what you say and want and present may not materialize in the short term; it may change due to a new experience at another time; all of this is possible, and there is no fault in it; however, the essence of this spirit, of demanding and enthusiasm, is what our youth today needs.

Now I have prepared a discussion that I would like to present — which is, of course, the beginning of a discussion that, God willing, I will present — but before that, there are two or three points regarding what friends have expressed that I would like to mention. Firstly, friends spoke very well; especially some of the remarks were completely reasoned and pure in terms of logic. I have noted the main points of the gentlemen and ladies.

One of the friends expressed that I should comment on the elections. In my opinion, now is not the time for that. I have professional opinions regarding the elections that, God willing, I will express in the future.

One of the friends informed me that a student committee has been formed to research resistant economy. This is a very interesting initiative. Such deep work is exactly what the country needs. You must think, study, and research. If these researches do not benefit the responsible apparatus or are not useful or are not liked, they will certainly benefit you and be useful for you. This is a very interesting endeavor.

Additionally, another friend informed me that a research center has been established at Sharif University and is working in these areas. These are very important works. This motivation of the thoughtful student youth is very important for the future of the country.

Of course, the solutions that were mentioned, some of them are completely correct. I should also mention that in the same area of economic issues, some of what was proposed and presented is known to us to be on the minds of the officials; they are working on it, making decisions, and taking action; however, not all actions are reported, or they cannot be mentioned. In any case, it is not the case that economic issues are not on the minds of those officials.

Critiques were made of some institutions. Undoubtedly, some of these critiques are valid, and I agree with them; however, in the realm of thought and contemplation, many things come to mind; but in practice, it is not that easy; when you enter the field of action, various obstacles arise against human desires, wishes, and judgments. Well, the obstacles must be removed; however, overcoming all obstacles is not easy; sometimes it is time-consuming; this must also be taken into account.

Regarding regional issues, one of the friends pointed out that necessary actions, necessary operations, and necessary movements have not occurred. I would like to tell you that this is not the case. In the area of regional issues, the relevant apparatuses of the country have had and continue to have very good movements. Now the region is a vast field of power struggle, and the apparatuses related to this issue are actively engaged in the field and are working. Well, some actions cannot be publicized — either it is not possible, or it is not necessary, or it has issues — but in any case, a lot of work is being done; keep this in mind. In this regard, the internal atmosphere of the country was also good. The presence of students in various sectors, their opinions regarding these regional issues, all of these help. This work continues and, God willing, will increasingly take on greater and better dimensions. The point is, it should not be assumed that there has been inactivity; no, work is being done; good work is being carried out.

One point that this respected lady mentioned regarding human sciences is completely correct. Firstly, what she said was a very thoughtful and precise point. That behind the advancement of sciences, there exists the advancement of thought; that the origin of nations' transformations is more and prior to knowledge and experience, is a completely correct and proven statement. For this reason, I am sensitive about human sciences. We have never said that we should not learn from the Western knowledge that has had centuries of significant advancements in various fields of human sciences, or that we should not read their books; we say we should not imitate. This point was also present in the statements of this lady and is a correct point.

The foundations of human sciences in the West stem from materialistic thoughts. Anyone who has read the history of the Renaissance, knows its figures, can clearly discern this. Well, the Renaissance has been the origin of various transformations in the West; however, our foundational thoughts are different from those foundations. There is no fault in using psychology, sociology, philosophy, communication sciences, and all branches of human sciences that the West has created, produced, or expanded. I have repeatedly said that we do not feel ashamed of learning. It is necessary to learn, to learn from the West, to learn from the East — "Seek knowledge even if it is in China" — well, this is clear. We feel ashamed when this learning does not lead to our own knowledge, awareness, and capacity for thought. It cannot always be that one is a student; we study to become a teacher. The West does not want this; the colonial policy of the West has always been this; they want a discrimination, a duality, a two-tier system in scientific matters to exist in the world.

One of the human sciences is history. Again, I recommend that you read history. Read the history of colonialism to see how the Westerners, despite their seemingly polished, well-groomed, and orderly appearance and their claims of human rights, committed immense savagery in this regard. It is not just that they killed people; they also made great efforts to keep the nations under their colonial rule from the realm of progress and the possibility of progress in all areas. We want this not to happen. We say we should learn human sciences so that we can produce our own indigenous form and export it to the world. Yes, when this happens, then every individual who crosses our borders becomes a source of hope and reliance for us. Therefore, we say we should not be imitators in these sciences. This is our stance regarding human sciences.

One of the friends pointed out that Amir al-Mu'minin (peace be upon him) stated in his command to Malik al-Ashtar to expose the exploitative individuals; you have said not to disclose. Amir al-Mu'minin (peace be upon him) did not say to disclose something that has not been proven. Such a thing is never in the statements of Amir al-Mu'minin, and this is certainly not from Islam. How can we disclose something that has not been proven merely based on accusation? It is possible that the volume of accusation is so large and extensive that some people view it as a certain and real matter, but it has no argumentative backing, has not been proven anywhere. We have no justification to say this. Even in the same session that was referred to, I said something even more than this. I said that even a crime that has been proven should not primarily be disclosed. After all, there is a criminal, they have done something wrong, they will be punished; their family, their children, their parents have committed no sin; why should we unnecessarily expose them? Except in cases where the very act of disclosure has a significant benefit. Yes, there are instances where the act of disclosure in a proven matter has a benefit; there is no fault there. This is our logic. There is nothing contrary to this from Amir al-Mu'minin (peace be upon him) or any of the Imams (peace be upon them). We truly have no right to accuse individuals merely based on suspicion, to make them notorious; it is truly not permissible; neither on websites, nor in newspapers, nor on various podiums. The dignity of individuals must be preserved.

Regarding the implementation of the policies of Article 44, I have been asked what my opinion is; has it been implemented or not? Well, if we want to speak in detail, that is not possible. Each of these chapters and sections has its own explanation; however, if we want to say it in summary, we must state that good work has been done. Of course, not that it is completely satisfactory; no, there are also shortcomings; however, a movement has taken place. Well, the official authorities of the country also provide reports; these reports should be viewed with a positive outlook; that is, it should not be assumed that whatever the officials say is false and contrary to reality; no, they are providing reports. The principle should be that these reports are real reports; even if there may be some exaggeration or overlooking of negative aspects; however, generally, the reports are correct. In any case, there are shortcomings, and actions have been taken.

Regarding the transformation in the Supreme Cultural Revolution Council, yes, we have done what we should do. Now the arrangements for utilizing the Supreme Cultural Revolution Council are specific arrangements. Firstly, what one desires and what happens in practice has some gaps; however, no, measures have been taken so that, God willing, this council can yield more benefits.

One of the dear youths said that it seems the new generation must take responsibility themselves. I actually confirm this; they must enter the field themselves; however, what does entering the field mean? They must acquire qualifications; scientific qualifications, practical qualifications, qualifications for presence in the field. Some people have done scientific work, are scholars, are knowledgeable, but are not willing to face the troubles of entering operational fields. However, if someone truly wants to take on the responsibilities of the country and considers it important for themselves, not just service — after all, service encompasses presence in responsibility; presence in responsibility is a form of service; of course, it is a more effective, broader, and better service — well, this requires qualifications; scientific qualifications are necessary, practical qualifications are necessary, and the motivation to enter the field is also necessary.

When one enters a crowded sidewalk or thoroughfare, they bump into others and get bumped; this is natural. If one wants not to bump into others, they must sit at home. Of course, one can sit at home, or go to a corner, and do good work; however, when one enters the social arena — whether in the political arena or in various management arenas — there will be bumps.

Now you observe; you, a group of pure-hearted, lively, and sincere young people, stand here and criticize from top to bottom, and no one says why; I, as your listener, admire you; not just verbally, but I admire you from my heart. Well, those whom you criticize, do you think who they are? They are the same good young people who have worked, toiled, and struggled, and now have reached a responsibility and are doing some work. Well, this work may also have some mistakes, and your criticism may be valid. Management is like this. When you enter the field of management, the same words apply; a young person comes here and stands and criticizes you.

Now you have a complaint that why the manager is old, and the advisor is young. You say the manager should be young, and the advisor should be old. They come to me with complaints and write letters regarding these young advisors, and criticize: this young advisor in such and such ministry has done this. While that young advisor is a student; for example, a master's or doctoral student or a recent graduate. They have done nothing wrong, but they are criticized. Well, such motivations are necessary. One must prepare this readiness and qualification for themselves, enter the field, and they will certainly receive responsibilities.

One of our dear brothers who spoke very well here, at the beginning of his speech said that we are working like this so that they know there are still people. Do not use the term "still". Still implies that you expected there not to be any. No, such an expectation does not exist. Our expectation and demand regarding the issue of the revolution is far beyond this. Do not say there are still people. Yes, the essence of society is the essence of the revolution. Now the discussion that I will present is partly related to this issue.

This constructive student movement is also very interesting and very necessary; it is a very good work.

Well, I just wanted to mention these few points. I have summarized the points that friends expressed so that they remain in my mind. Of course, there is a detailed discussion; it will be reviewed, and it will be pursued. It should not be assumed that these will be forgotten; no, these will either be specifically and particularly addressed and worked on, or at least they will help create experiences, awareness, and accumulated knowledge; that is, none of these statements and expressions will go to waste.

What I want to express is actually the beginning of a discussion, which now, God willing, you young people should pursue in your gatherings. In the past six or seven months, I have referred to the stability of the system and the revolution in several speeches and said that the stability, continuity, and establishment of the Islamic Republic system has been one of the most important factors that has given hope to the nations of the region and the Muslim nations and can be said to have played an effective role in creating this great Islamic movement in the region and in awakening and liberation. Today, I want to discuss a bit about the stability, continuity, and establishment of the revolution; I want to elaborate on it a bit.

Great transformations occur in society, the most notable examples being political and social revolutions. Who brings about this transformation? A generation brings it about; which is, of course, a result of the conditions that have arisen for that generation, but had not arisen for the previous generation and generations; like the Islamic Revolution. One of two situations will occur: either when this transformation is brought about by this generation, the subsequent generations will follow it, continue it, complete it, and carry it on. In this case, it will become a lasting movement; "And what benefits people will remain on the earth". Or it will be the case that the subsequent generations — now when we say subsequent generations, we do not necessarily mean age-wise; we mean those who take over from that first group, who may also belong to the same age group of that first group — due to various factors, do not continue the work; they become stagnant, deviate, or become misaligned. In this case, the transformation loses its benefits for the people, and the losses that inevitably occur in a transformation remain for the people and are not compensated. The essence of the matter is this.

In the transformations that have occurred over the past two or three centuries, which is the century of great revolutions, I have looked, and now you study, perhaps you will find some cases — I have not found a case where, like the Islamic Revolution, the transformation that occurred in the first phase continued in subsequent phases or decades with the same form, with the same goals, towards the same ideals and with the same orientations. Either it has not continued at all, like the Soviet Revolution; or it has continued, but with a gap, with a long temporal distance, accompanied by many hardships and difficulties, like the Great French Revolution, like American independence; now we can refer to it as a revolution or whatever. The initial goals were ultimately achieved in some form, but with great efforts and with a long gap. For example, in the case of the Great French Revolution, the term "Great" is used because after this revolution, two or three more revolutions occurred over the course of fifty or sixty years in France; however, that first revolution was the most important and influential one that occurred in 1789 — to help you remember: one thousand, after seven, eight, nine! This is the year of the Great French Revolution — against the royal government of France; that is, the same thing that took place in Iran. Of course, the royal family that was ruling in France at that time was much more rooted and powerful than our Pahlavi family! The Bourbon family had ruled France for several hundred years, and among them were very powerful kings from this dynasty. This revolution occurred in the year I mentioned — 1789 AD.

Well, the revolution was a truly popular revolution; that is, the people were genuinely present — like our own revolution — and the leaders were completely popular leaders with new ideas and seeking to create a popular society. Of course, what they sought was not ideological, nor was it belief-based; rather, they wanted a popular government, they wanted a democratic government. Well, this revolution occurred in this year. Within three or four years, the initial group that had carried out the revolution was overthrown by a radical, extreme group; some of them were executed, and this extremist group came to power. This extremist group remained in power for four or five years; then, due to the severity of their actions against the people, they faced backlash from the people and were overthrown. Some of them were executed, and a third group came to power. That is, within about eleven or twelve years — until the year 1800 — three groups came to power, each of which eliminated and destroyed the previous group. In these first ten or eleven years, well-known political figures from revolutionary groups were executed. Then, the chaos that arose — in a country with these characteristics, it is natural that chaos arises — exhausted the people; until a three-person group was formed, of which Napoleon was part; a young officer who had also achieved victories in Egypt — which now has many and detailed stories — gained a title and came to dominate this three-person group and later became king and emperor. This same country, which had overthrown the monarchy with all its losses and had executed Louis XVI and his wife, easily reverted to monarchy. After Napoleon's exile and death — that is, around 1815 — there was approximately fifty years of monarchical rule in France; of course, with very hard, miserable, and tragic transformations; if you read the novels of nineteenth-century France, you will clearly see the signs of these revolutions and these hardships and these bitterness for the people of France in these books; including the works of Victor Hugo and Balzac and others.

Of course, later in the year eighteen hundred and sixty and some, another revolution occurred, and that king, who was a relative of Napoleon — Napoleon III — was overthrown, and a republic came to power; now the republics also changed: the first republic, the second republic, the third republic, until it reached the point where you see the country of France today, which is a popular government and democracy. The French Revolution faced these hardships; that is, at the beginning of its emergence, it did not have the capacity and capability to replace itself among its own people, to establish itself, and to continue and endure. Almost in all the transformations that have occurred in this long two-hundred-year, one-hundred-fifty-year, and one-hundred-year period in the world, this exists.

The same issue occurred in America. The American Revolution — that is, the so-called freedom of America from the British government — occurred five or six years before the French Revolution; that is, around the year 1782. Of course, at that time, America had a population of four to five million at most. They made a movement, formed a government, and personalities came to power — like the famous figures George Washington and others — but they were the same. After that initial movement they made, the American nation suffered hardships and went through strange internal wars, in which in one of the internal wars — which is the most important internal war between the North and the South; that is, in fact, the Northeast and the Southeast; because at that time, the West of America had just recently come under the control of this country and this government — at least one million people were killed over the course of four years. Of course, at that time, there were no statistics; those who wrote and spoke say this. Until gradually, after nearly a hundred years of independence, the government established itself and was able to continue its movement in the same previous frameworks.

Of course, the story of the atrocities that occurred, the tragedies that were committed by the same rulers and their entourages, is a long and sad tale: the invasion of neighboring countries, the assault on the original citizens — that is, the Native Americans — the extermination of Native tribes. I regret that our youth do not know these matters. When one knows that what today exists in terms of civilization, progress, and wealth in some of these countries is the product of how much destruction, wrongdoing, cruelty, and injustice, then one gains a different perspective regarding the work that must be done, regarding the duty that one has.

In the Soviet Union, it also happened differently. In the Soviet Union, the goals that were outlined — which were ideological and belief-based goals — were not realized. It was claimed that the Soviet government was a popular government, a mass government, socialist; a mass, popular government based on the movement of the people and committed to the needs of the people; this was violated from the very first years. After 1917, which is the year of the Soviet Revolution, after five or six years had passed, the path changed; the people were removed from the true meaning of government; a Communist Party with a few million members came to power, and in the Communist Party, the ruling group was the same few people who were at the top in every era. Now in an era like Stalin's, the ruler was one person; however, in later periods, the main committee of the Communist Party was the one that controlled the country. What pressures were imposed on the people, what restrictions were created, what hardships did the people endure. In those periods, writings from within the Soviet Union leaked out, went outside; some of them were translated into Persian, and we also studied them. Until before the fall of the Soviet Union, many of these difficult and bitter aspects were hidden; after the fall of the Soviet Union, many things became clear, revealing what they were doing, what restrictions existed. The literature that was created reflects the hardships of the people's lives during the Soviet government. That is, the revolution completely deviated from its original path; it did not just fail to continue, it did not fulfill the initial promises at all.

Well, these are revolutions. Now we also have some quasi-revolutions in the Middle East and mainly in North Africa and Latin America that were not actually revolutions; they were mostly coups. In the late 1950s and early 1960s in the countries of North Africa — that is, Egypt, Libya, Sudan, and Tunisia — revolutionary movements with leftist tendencies occurred. All these countries were revolutionary countries; however, with a few exceptions, those who were the agents of the revolutions deviated from the revolution. The revolutions were leftist revolutions, anti-American, anti-British, or anti-French; the people were brought into the field like this; however, those who were at the forefront of these revolutions eventually deviated and rolled towards the same colonial forces! One of them was Bourguiba of Tunisia. Well, Bourguiba was the leader of the Tunisian revolution; he had actually created the Tunisian revolution; however, he himself became a Western puppet and a servant of France; he went in that direction, and later Ben Ali followed him. Or in Egypt, Anwar Sadat was among the companions of Gamal Abdel Nasser; he was one of those who had created the coup or, as they called it, the revolution of the Free Officers; the Free Officers' movement during Gamal Abdel Nasser was with the slogan of "saving Palestine"; however, their actions reached the point where they reconciled with the usurper of Palestine, conspired against the Palestinian people, and recently reached a point where they even collaborated with the Zionists to besiege Palestine, to besiege Gaza, to destroy the Palestinian people! That is, the direction of that initial movement changed one hundred and eighty degrees.

Or in Sudan. I think you do not remember Nimeiri. We remember the rise of Nimeiri. Nimeiri was a revolutionary officer who actually saved Sudan from the West; however, this same Nimeiri gradually moved towards the West, becoming a Western agent; the subsequent revolutionaries who are now in power in Sudan rose against him and took the country from him. Jaafar Nimeiri went from being an anti-Western figure who overthrew a Western government to gradually becoming a Western agent and servant! The rest are the same.

I remember in the 1940s in Mashhad, we used to receive the Voice of the Arabs radio from Egypt — which was during Abdel Nasser's time — and we listened to it. Gamal Abdel Nasser had gone to Libya and, along with this Qaddafi — who at that time was a twenty-eight or nine-year-old young man who had staged a coup — and the same Jaafar Nimeiri, all three were speaking on the Voice of the Arabs radio. They were gathered together and making revolutionary and fiery speeches. This Qaddafi gave slogans that excited us at that time. We were often in the midst of struggle. Receiving this radio was also against the law. Some of us — one of whom had a radio — would go to a house at night and sit together to listen to the Voice of the Arabs.

Movements have been like this. That is, revolutions, due to various factors, either deviated from the very beginning or deviated after a short while. Sometimes this deviation has taken decades. In a country like France, this deviation lasted seventy-some years until it could gradually achieve some of its goals — not all of its goals.

The Islamic Revolution is an exception. The Islamic Revolution was a movement that emerged with clear goals — although those goals, which were clear, gradually became more specific, clearer, and their instances became known; however, the goals were clear goals — of seeking Islam, of opposing global arrogance, of preserving the independence of the country, of dignifying humanity, of defending the oppressed, of advancing and elevating the scientific, technical, and economic status of the country; these are the goals of the revolution. When one looks at the statements of Imam Khomeini (may his soul be sanctified) and the original documents of the revolution, they see that all of these have roots in Islamic texts. Being popular, relying on the faith of the people, the beliefs of the people, and the motivations and emotions of the people are among the main foundations of the revolution. This line has continued; this line has not deviated; this line has not gone off course. Today, thirty-two years have passed since the revolution; this is a very significant event.

This stability of the revolution and establishment of the revolution that we speak of means this. We have made a statement: "Indeed, those who said, 'Our Lord is Allah,' and then remained steadfast". The Iranian nation said "Our Lord is Allah" and stood firm. This standing firm on this statement has been passed down from one generation to the next. Today, you young people who have presented these lively, sincere, and vibrant statements here, probably none of you were in this world at the beginning of the revolution, did not witness the revolution, did not see the war, did not experience the time of Imam; however, the line is the same line; the path is the same path; the goal is the same goals; the matters being discussed are exactly the same matters that if we wanted to say back then, we would say. I used to come to Tehran University once a week, and we would have a session there with the students and pray; after the prayer, there would be responses to questions and speeches that continued for a long time. The same things we said back then and the students said are the same words; of course, today they are more mature, more reasoned, and more expert. The emotions exist to the same extent, but in the matters being discussed today in the student environment, rationality is more than it was at that time; this is very valuable.

Well, this has been realized until now; what about from now on? What I want to say is this one sentence: from now on, the duty of the current young generation, especially the student generation, is to continue this line in the same direction towards greater development and advancement. This determines what our duty is in the student environment. The work belongs to you. This generation that we were part of and active in and spent our youth on is declining; like all things in the world, it is heading towards extinction and decay. The generation that today takes over this reality is you; today’s youth, today’s students. In the future, the responsibilities of the country will be with you. The designers of the country, the decision-makers and decision-shapers will be you; you can continue this path, advance it, utilize unused capacities, fill the gaps, and address all the issues that you keep pointing out — this is a problem, this is a problem, this is a problem, criticism, criticism, criticism — which is correct; you can also choose not to do this. The youth of today can decide on inactivity. Of course, such a decision will not be made; I have no doubt. The youth, due to the religious roots of this movement and the solid ideological foundation of this movement, will continue this path. For the first time in the history of various revolutions in the world, a revolution has emerged and will present itself to the world and will continuously uphold its primary principles and values with all its being, without interruption, and God willing, will reach its ultimate goals.

Well, you student organizations and elites and student talents are, in fact, a selection from the vast collection of several million students in the country who have gathered here — of course, these words can later be heard by the rest of the students, as they will be broadcast on television and in the press; anyone who wants will certainly hear them — you must decide. Know that this blessed movement, relying on these values, depends on your motivation, determination, courage, capacity for thought, and resolute will. You are the ones who must continue this.

Thanks be to God, until today the revolution has progressed well. Just as I mentioned, we have not deviated from our goals, we have not gone off course; the calamities that befell those great revolutions did not befall our revolution. Various events that occurred, the revolution overcame all of these and, with its own principles, was able to preserve itself and even advance until today. The revolution has also advanced the country. This progress that you see today in various sectors of the country — which I briefly mentioned in my discussions with the officials of the system a few days ago — has never been seen in recent centuries in the country. Of course, in the past and in history, yes; there have been instances according to the time that were similar to these; however, in recent centuries, there has been no precedent. You have brought the country to this point. The country must advance. We are still in our initial steps, at the beginning of the path. I have said; one of the great characteristics of the revolution is its ability to create models. You can pursue this goal of creating a model for Islamic societies; say, "This is how we can move forward, this is how we can achieve; this is possible.

Well, student organizations naturally have a role. The first recommendation I have for the collection of student organizations that think about student issues, the country, the revolution, and everything is this: when you look at the opposing front, that is, global arrogance, the front of oppression, the front of the major international capitalists, cartels, trusts, and so on, look at them as a single front. There exists a cohesive front in opposition to the Islamic Revolution, which is a spiritual, religious, cultural, and ideological revolution. When you look at these as a cohesive front, many of their actions reveal their true meaning. This issue defines the duty of the student or student organizations.

Suppose a terrorist act occurs in the country; martyrs Ali Mohammadi, Shahriari, and Rezaei Nejad are assassinated. Well, this is a terrorist act. Sometimes we look at this issue as an anti-security terrorist act; well, one feels sorrow; several of our scholars have been targeted by the enemy's crime — a few terrorists — and have been affected. Sometimes, however, you look at it with the same front perspective: this is a movement within the collection of hostile actions against the Islamic system. For example, in the border war with Iraq — where we had eight years of war — if the enemy's artillery operates in one place, it does not mean that the enemy is specifically targeting this place; it means that this is an action the enemy is taking here, probably to divert your attention to this place so that they can attack another place — as they say, supportive movements, which is actually a trick — or to weaken our combatants here so that they can launch a full-scale attack. When you look at it with this perspective, it becomes clear that the enemy is trying to undermine the scientific movement in the country; that is, one of the links in the enemy's conspiracy is this. Several interconnected links exist; for example, the links of economic sanctions, promoting moral decay, promoting drugs, security actions, creating instability in the foundations and issues of belief; whether belief in Islam or belief in the revolution. These are various interconnected links; one of these links — which complements this chain — is undermining the scientific movement in the country by intimidating our scholars, by eliminating our scholars. We must look at the issue in this way.

If we look at the enemy as a continuous front that has divided tasks, then our sense of responsibility in every issue takes on a new form. Now, in this issue of these assassinations, I believe that the student organizations have been somewhat lax; that is, they have shown a lack of action. You should have magnified this issue. Of course, not that you should exaggerate it — because it is already significant — but you should have reflected it as it is. We have not even seen our organizations print posters of these martyrs, publish them, distribute them, and keep their memory alive. No, this issue must not be forgotten at all; this is not a small matter.

The issue of science in the country is one link in that chain, which is directly related to that main and fundamental point that we have been pursuing for the past ten to twelve years. We said, "Knowledge is power"; knowledge is authority; whoever possesses knowledge and this authority, according to this narration, "can rule over the world"; that is, they can pursue their goals; whoever does not possess it, "will be ruled over"; this is our logic in this scientific movement of the past ten to fifteen years. Now, fortunately, this scientific movement in the country has largely borne fruit. They want to stop this; well, we must show sensitivity in response to this.

Thus, the view of the enemy must be such: a view of the enemy's front movement. Then, their support for certain movements, their attacks on some movements, their interference in some internal issues of the country all make sense; it becomes clear what the goal is. This issue necessitates that we remain vigilant regarding their actions.

One of the things I particularly recommend to student organizations is to seriously engage in thoughtful and cultural work that is programmatic, purposeful, and profound. Sometimes the enemy openly attacks the university; here you must have a clear presence; like the events of the 88 sedition and similar matters. Sometimes, however, there is not such an open attack; here, the presence of student organizations must be a profound intellectual presence. You must work deeply on theological issues, on ethical issues, on historical issues, on revolutionary issues. You must work on various issues of the country — like the things that friends mentioned. Suppose you are researching the central bank, the health system, the issue of economic jihad; this is very good, but do not limit yourselves to these. Deep work must be done on theological issues. Non-emotional work must be done on the political issues of the country. Of course, emotions are a good and pure thing, and I am in no way opposed to the expression of emotions and the emotional activism of especially the youth; it is neither possible nor desirable for emotions to subside; however, apart from the realm of emotions, contemplation and deep thought on various issues, including political issues, is necessary.

One of the things I strongly recommend is to avoid triviality in cultural and artistic works; be cautious. I have examples of this issue; of course, not now, about seventeen or eighteen years ago. At that time, I became aware that a student organization at the university had traces of triviality in some of their ceremonies. At that time, I sent them a message — they were not unrelated to us — well, there was no attention. Later, it did not lead to good outcomes. Great care must be taken to avoid cultural and moral triviality and to confront it. Today, one of the enemy's policies is to promote triviality. Fight against this policy of global arrogance. Just as they plan economic sanctions, they also plan to promote triviality — this is not a sloganistic claim; this arises from information; we are aware — they sit down, design, and plan; they say to break the resistance of the Islamic Republic, we must promote triviality among the youth; that is, they politicize the issues. Well, this must be confronted, resisted; of course, the correct resistance, which is a very valuable form of standing against the plans of global arrogance.

Another recommendation we have is that student organizations should show cooperation, collaboration, and solidarity with each other. Now, I do not want to make a definite proposal, but it seems to me that, for example, there should be a coordinating assembly among these organizations so that they can move forward in the same direction. Of course, the general directions are almost the same, which is good. We do not want to say that these organizations, with their specific characteristics, must all blend into one; no, diversity and different characteristics in organizations are not problematic; however, in terms of orientations, in progressing towards the goals of the revolution, coordination should be established so that you can influence the student environment. Organizations must be able to influence the student environment. Fortunately, the student environment is a good environment. Not that there are no issues in the student environment, no deviations, no errors, no slips; where is there none? In the most sacred collections and environments, one ultimately observes some slips; however, overall, the student environment is a lively, dynamic environment and is fundamentally religious and committed to its principles; this is very valuable. Our student environment is like this; we must utilize this, we must influence this environment, we must provide correct orientations.

Another recommendation we have is that both the university officials of the country and the organizations should strive for cooperation, solidarity, and collaboration with each other. There are instances where one hears that this cooperation either does not exist or there is conflict; well, some events arise, which one of the friends referred to regarding Bushehr and such matters. They must cooperate, they must show solidarity; because the goals are the same; they are the goals of the revolution. The officials are working hard, making efforts, truly sweating — one can see — they are thinking; to the extent that comes to their minds, to the extent that they are capable, they are making efforts. These young organizations are all motivated, lively, and pure-hearted. Well, these collections must help each other.

Regarding human sciences that were discussed, I would like to mention this point; what we have said about human sciences and I repeat is the same thing that was expressed: we must strive in human sciences; we should not be imitators. However, now suppose that certain branches of human sciences are removed from the university or reduced; I have no opinion on these matters. I neither deny nor affirm; that is not my job, it is the job of the officials. They may deem it appropriate to remove certain branches or not; my point is that deep work must be done in human sciences, and thinkers and intellectuals must work in these areas.

Well, I think the time is up. Our words, which we deemed necessary to express, have concluded. God willing, may God protect you all.

O Lord! We swear by Your saints, bestow Your blessings and favors upon our youth. O Lord! Day by day, bring the youth environment in our country closer to the goals and ideals of Islam. O Lord! By the right of Muhammad and the family of Muhammad, fulfill the wishes and aspirations of these youths. Grant success to the officials of the country and to all of us so that we can take significant steps towards these ideals. O Lord! Show the formation of an Islamic society and a truly Islamic country to our dear youth before their eyes. May the pure souls of the martyrs and the sacred spirit of Imam Khomeini (may his soul be sanctified) be pleased and satisfied with us.

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