Statements of the Supreme Leader in Meeting with a Large Group of Teachers and Workers

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

First, I extend a warm welcome to all the dear brothers and sisters, teachers and workers, and I hope that with the success and grace of the Almighty, you two active and constructive groups can always fulfill your great role and responsibility in our dear country and Islamic environment in the best way, which will itself guarantee the progress of the country.

I offer my condolences to the Shia and followers of that great divine beacon on the anniversary of the martyrdom of Imam Sadiq (peace be upon him). We also honor the memory of the martyrdom of the esteemed martyr, the late Ayatollah Motahari; as time passes since the martyrdom of that dear one, his intellectual and spiritual works reveal new dimensions of themselves. The intellectual and scientific works of that great cleric are increasingly evident in the horizon of our country's press and religious knowledge, and one understands what a fruitful life a thoughtful and responsible cleric can have.

It is necessary for the youth, especially those involved with knowledge and learning—such as clerics, teachers, students, and writers—to establish a close connection with the works of Martyr Motahari and read the books of that great figure. These books truly provide a broad perspective and, in many cases, a new insight to their readers. We hope that the Almighty God will bestow His grace and mercy upon this pure soul and make our society appreciative of him, and pave the way for research, inquiry, innovation, and greater understanding in the field of human and Islamic knowledge for our society.

However, there are two important occasions that cannot be easily overlooked. One occasion is related to the workers, and the other to the teachers. These two groups are the builders of society.

Regarding the workers, the point I need to make is that work is an Islamic value and virtue. It is not just that someone who works creates and produces—whether industrial and technical production, agricultural production, or any kind of production that is beneficial and constructive for society—and performs a job to earn a living; rather, every productive worker is in the process of reviving and embodying an Islamic virtue. Work is a virtue and value. In other words, we can say that the Islamic system and our dear homeland have been facing and confronting enemies over the years since the revolution. This is a clear truth that over the years until today, the enemies of Islam and Iran and the enemies of virtue and righteousness have not missed any opportunity to strike at the Islamic Republic and dear Iran and the Iranian nation. Of course, they have often been defeated, but they have shown their malice and evil intentions. Although in many cases, they have not succeeded. Therefore, the Islamic environment of Iran is an environment of struggle against the enemies. Today's world is a world of struggle. Anyone who does not defend and struggle against the human-eating wolves will be destroyed. Any nation that does not confront the enemies and world-devourers will be annihilated, as we see clear examples of this in the world.

In this great field of jihadist and Islamic struggle, work is a struggle. You who are workers, in every factory, in every farm, or in any place where you are engaged in work, this work makes your country independent from enemies and foreigners and helps the prosperity of the country and the comfort of the people. You are in a state of struggle, and this is a very effective struggle. If during the war, the struggle of the workers in the production apparatuses and in the production line did not exist, we would have been in a bad situation during the war. Therefore, you have observed that during this period—especially in the early days of the revolution's victory—the enemies tried to deprive factories or farms of productive work. Perhaps you remember how many leaflets were distributed in those early days and how much effort and propaganda were made to shut down factories. Of course, the enemy does not say, 'I want the factory to shut down so that Islam will be defeated.' He does not admit this explicitly. The enemy does not say, 'I want the factories to shut down so that Iran remains in need.' The enemy puts a name on his actions to conceal and hide his evil intentions.

Under the guise of 'workers' rights,' under the guise of 'taking the rights of the deprived,' and similar false slogans, they tried to bring our factories to a halt. Who responded to this effort? Who neutralized this effort and who struck at the mouths of the enemies of Islam and the Islamic Republic? It was this very class of workers. It was these hands of our workers that moved with faithful hearts. When a capable hand is accompanied and in harmony with a faithful heart, then the work gains quality. I want to say: workers of the country, wherever you are engaged in constructive work for the prosperity of the country, know that you are engaged in struggle. Perform this struggle with the best quality and strength you can.

I have repeatedly mentioned this hadith that says: 'May God have mercy on a person who performs a task and performs it well and firmly.' A Muslim worker must execute and deliver his work above and better than the standards and limits of work. This is the Islamic culture and instruction.

These days—which are the days of honoring workers—my statement is that both the workers themselves, the officials of the country's labor system, and the writers should emphasize this point that today work is a virtue, a value, and an act of worship and struggle. Work should not be done as a mere formality, to convince oneself, 'Now let's do something and get it over with!' Work should not be perceived as an imposed matter. Work should not be perceived as merely a means of earning a living. A worker, with his work, in addition to providing for his own life, also provides for the life of society. And this is a great act of worship and a divine act.

And now regarding teachers and the education system. If the narrations about teachers are studied, certain truths about education and training become clear from the Islamic perspective. For example, in a narration from the Holy Prophet of Islam (peace be upon him), it is said that 'Indeed, God and His angels, even the ant in its hole, and in summary, all creation and creatures, send blessings upon the teacher of goodness.' This is a very great distinction. Or in another narration from the same great figure, it is said that 'All creatures and angels and living beings of the world seek forgiveness for the teachers.' What do these sentences mean? How much value does teaching and educating have from the Islamic perspective?

When the Prophet sent 'Muadh ibn Jabal' to administer the people of Yemen and implement Islam among them, he gave him recommendations. Among those recommendations was that 'Spread the teachers among the people.' That is, let the teachers go among the people and teach them. This is one of the primary foundations; that is, where Islam wants to enter for the first time and manage society, one of its fundamental tasks is to give space to teachers among the people. In another narration, it is stated: there are three people whom if anyone insults them, he is a hypocrite—that is, in the sense that 'no one insults them except a hypocrite.' The first is an honorary matter and is considered an honorary value in Islam: 'An elder in Islam'; someone who has spent his life in Islam and in the path of Islam and has turned his beard white. The second, which is an important issue, is 'a just leader'; a just leader and guide. And the third is 'the teacher of goodness'; the teacher who teaches goodness; that is, the one who teaches lessons, literacy, religion, and knowledge to the people. Insulting him is an act that no one commits except a hypocrite. The value of education and the teacher in society has risen so much. This is a very important point. However, it is possible that a teacher in the family environment, in the work environment, in the living environment, and in transactions, may have a dispute with someone. One word is said by this one, one word by that one. It is not that now if someone has a dispute with a teacher, we say, 'This person is a hypocrite!' No. Such incidents occur in the social environment and living environment. This point is to clarify values and criteria in society; that is, the teacher has so much value that no one has the right to insult him.

In recent years, there has been much talk in our society about teachers. About the moral rights of teachers, about the value of teachers, about the material rights of teachers, about the need to strive for this group, to think, to help, and to relieve their minds from life's matters so that they can attend to the children of the people. These are things that have been said a lot. Much work has also been done, and the officials are still busy and working. We hope, God willing, to reach a day when the teacher class no longer has the worry and anxiety of material life and can engage in education and training. However, in my opinion, the issue is beyond this. The matter is not limited to us respecting the teacher or providing for his life. This is not the case. Many teachers consider their value higher than these words, and they are right. These narrations and Islam's emphasis on education and the status of the teacher are for another matter. For what? In my opinion, it is because the Islamic society environment should be like a school, an environment of teaching and learning. This is the main issue. All of you should feel that in the Islamic society, you are in a state of learning; that is, you are learning. Everyone, at every stage, can learn. Learning has no limit. Even if one is a scholar of the age, he must learn. In fact, those who have more knowledge and have tasted the sweetness of knowledge are more eager to learn. Which scholar do you find who does not have several volumes of books by his side and does not study them day and night, at all times? People of knowledge, people of understanding, people of learning, and those who have tasted the flavor of knowledge cannot be separated from knowledge. The important thing is that in the society environment, it is felt that those with less knowledge, unfortunately, are reluctant to learn. This is a dangerous issue and should be reversed. That is, whether you are a worker in society, a merchant; whether you are a teacher, a student; whether you have production jobs, service jobs; whether you are a man or a woman; whoever and at whatever age you are, you should be in a state of learning. There are countless books. So, allocate times for reading books. How much of our time is wasted in commutes, on buses, in waiting, and in idle conversations here and there! If you add up these wasted times, they exceed the life of a hardworking student. If we put these times to use and utilize them for educational purposes—in the home, in the work environment, on the way—see what the society will become! The important thing is to have knowledge, to be familiar with books, and to be familiar with teaching and learning. This is one side of the issue. But the other side of the issue is that everyone should try to be a teacher too; that is, to teach others what they know. Again, in the narrations about teaching, this meaning is often repeated. A scholar who conceals his knowledge is cursed! This is not only specific to religious knowledge, which of course has a separate account and special importance. A doctor who conceals his knowledge and does not teach it to his students; an engineer who conceals his knowledge; an experienced worker who conceals his experience and knowledge and keeps it to himself, and anyone else who conceals his knowledge is cursed; unless revealing the knowledge and disclosing the scientific matter generally has a corruption. In any case, the society environment should become an environment of teaching and learning and learning and teaching. This is the issue.

The value of the teacher is to show the value of knowledge. If all creation sends blessings upon the teacher, it is because the teacher places knowledge at the disposal of the learner. This is essentially giving value to knowledge. For many years, efforts have been made to distance knowledge from the society environment. There was a time when this was not the case. I do not say that in the distant past, all people were knowledgeable; no. Illiteracy was widespread, knowledge was scarce; but in the environment of the people of understanding, the desire for knowledge was increasing. They wanted knowledge for the sake of knowledge itself. For many years, they tried to change this culture in our society. Knowledge became a means, and learning became a means to fill the stomach! This reduces the value of knowledge. If a society is knowledgeable, its resistance against the enemy increases. If a society is sensitive to knowledge, when it establishes relations with other countries and nations, it first tries to acquire their knowledge. The rulers of Iran in past years and in past eras did something that when the subject of exchange between our country and other countries arose, instead of us presenting our great knowledge and culture to the people of the world—we have many things that we can teach others—and instead of us learning their knowledge; it became such that we gave them—let's say—our handicrafts to hang in their exhibitions or gave them our oil to run their factories, and we ourselves waited for them to give us their corrupt culture! Those who were the pioneers of Iran's cultural relations with the West did not say, 'Every Iranian must learn Western knowledge as much as he can.' If they had said this, it would have been good. We welcome this. We even say now: the world has advancements in knowledge. They kept us two hundred, three hundred years behind and did not let us progress. We must catch up with them and learn their knowledge. The aforementioned pioneers did not say this. They said: 'Iran must become Westernized in appearance and essence and clothing and form and ethics!' Take their ethics, take their clothing, take their lifestyle, and learn their unhealthy interactions! This is what they said, and the result was what we saw at the end of the cursed monarchy era—those who were there and remember, saw—and it still has effects and residues and sediments until today.

Teaching and learning. This is important. Teaching and learning from anyone. We must learn. Yesterday, Islam told us: 'Even if you can, go to China to acquire knowledge.' China of that day, with that distance! Today we do not find any point in the world that if we want to show the length of the road, we give such an example to convey this meaning. The Holy Prophet, that day, encouraged people to acquire knowledge in this way. We also believe the same today. We must learn knowledge from everyone. However, learn knowledge from them. Take their knowledge, not their moral corruption; not their pollutions; not their harmful addictions; not their dangerous diseases; not this 'American plague' which they have named 'AIDS' and not the rest of the moral corruptions and others. Do not learn these from them, but their knowledge, yes.

The society environment should be an environment of education, learning, and teaching. Of course, alongside education, there is upbringing and moral refinement and purification. If we carry out education correctly, purification is also present within it. This is where teachers must understand their role. In a society that revolves around education, where is the teacher? The center of that circle and the axis of that movement. In every class you are in, in every environment you are in, whether you are in a university and your counterparts are higher education students, or in high school, or even in elementary school, or in kindergarten; whether you are in a seminary, in a new education and training environment; wherever you are, the teacher is the axis of the society's movement; the teacher is the criterion for correct work in society and must teach. This is important. This is important that one person plays such a prominent and clear role in managing his country and advancing the world of his environment. In the past, they did not let this role be properly played.

Consequent to this, the respect for the teacher in the educational environment, the relationship of the student with the teacher, and the respect for the teacher in the social environment and the people's reverence for the teacher is important. When a group is present somewhere and someone says, 'So-and-so is a teacher,' that group should respect that teacher and feel reverence and honor for his status. Today, the important duty of the people is to help the educational environment; everyone in any way they can. No one can say, 'Today our country has no deficiencies in education and training.' No. Honestly, there are many deficiencies. From the beginning of the revolution until now, we have been continuously receiving statistics on school construction from the responsible apparatuses. It is also correct. But still, when we look, our schools, in some places, are double-shifted and triple-shifted; that too with many problems and few facilities! This is a major deficiency. Who should address this deficiency? I say: the people. The wealthy and the affluent should strive to address this deficiency. The affluent in our society cannot create teachers. The government must provide the prerequisites for teachers to be created. Of course, the field of teacher training and the training of professional and technical teachers is a separate field that really requires a lot of effort. But the affluent can create educational spaces; they can build schools. I say: today this is a duty for those who can help education and training. They should create and build schools in various cities of the country and distant and near places. Today, in Tehran itself, we have a shortage of schools. Of course, in recent years, charitable individuals have done some of these things, more or less. The government has also made a lot of efforts; but this process must continue. In every new neighborhood and newly established town, two, three, five, sometimes ten, and perhaps even more, schools are needed. This duty must be undertaken and fulfilled by the people themselves. Of course, our middle-class and lower-class people are often more generous for these charitable matters. My address is to the affluent; to those who have money and to those who have relatively good incomes. They must do these things and rush to help education and training, so that the environment becomes an environment of education and training.

I also want to say this: today you observe that the world is a world of dual struggle. On one side are the powerful and strong-handed of the world, and on the other side are the oppressed and downtrodden nations. Such a struggle is ongoing today. It is a clear struggle; it is a bitter struggle; it is a struggle in which the powerful commit all kinds of wrongdoings and the nations are oppressed. The signs of 'filled with oppression and injustice' are visible. The filthy hands of power have filled the world with oppression and injustice. Where is there no sign of their oppression and injustice? Just as the Commander of the Faithful (peace be upon him) said about a system in that era; today it can be said about the arrogant system: 'There is no house of hair or mud except that their oppression has entered it and their bad opinion has affected it.' Their oppression has taken over all corners of the world. This oppression—global oppression—from the arrogant powers and the world's bullies places a duty on our shoulders. What is that duty? Fighting oppression. The task of our nation is to fight against oppression, injustice, lack of justice, and killing of people. How can this struggle be carried out? This struggle may be carried out with empty hands of weapons, but it cannot be carried out with empty hands of knowledge and understanding and faith. It cannot be carried out with unemployment and idleness and, God forbid, the waywardness of the growing generations. This struggle must be carried out with complete vigilance, with complete faith, with all-out effort from the classes—especially the young and adolescent classes—and this is the duty of the teachers.

We hope that the Almighty God will grant success and that each of us, wherever we are, can fulfill the duty of education and spiritual growth of society to the necessary extent, God willing. May God grant blessing and spiritual assistance to all the teachers of our country—wherever they are—and include all those who are building the country—especially you two groups of teachers and workers—in His grace and mercy.

Peace be upon you and God's mercy and blessings