Statements in Meeting with the Minister of Science and Professors of Tehran University

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

This is a very desirable and sweet session, and especially the statements made by the gentlemen were truly beneficial for me; both what was said about the issues of human sciences, and what was said about interdisciplinary knowledge and the details mentioned, as well as what was said about agricultural issues - that program they mentioned should definitely be brought so we can see and benefit from it - and also what was said about science and research. The reports provided by Dr. Rahbar, the esteemed president of the university, were very useful and encouraging. How good it would be for the public to have access to reports of these advancements. Truly, today our public does not know what the thirty-year contribution of the Islamic Republic has been in knowledge, research, the quantity of university expansions, the quality of scientific work, scientific articles, and inventions. From the very beginning of the revolution, one of the points that opponents and enemies of this revolution continuously propagated and adorned with various embellishments was that the revolution is against science. While in reality, the revolution is based on science, which I will briefly explain now. Therefore, it is good for these statistics to be published.

Well, for me, this is a very good opportunity; because the present gathering is a special one; a collection of managers, prominent figures, and influencers in the top university of the country, namely Tehran University; which should indeed be said that Tehran University is the university of Iran and has always been inspiring and pioneering and, God willing, should continue to be so. The officials of this university are present here; therefore, it is a very good opportunity for us to listen and express our thoughts.

I would like to say a word about the proposal made by Dr. Rahbar. The honorary doctorate issue; well, of course, it is an honor for this university to express such affection towards us; however, I am not a doctorate person; our clerical status is sufficient. If we can remain committed and faithful to the covenant of clericalism - which we made with God Almighty since our youth - if God helps us and we can maintain this covenant and progress in this clerical realm, I prefer this. You have been kind, and this is a source of pride for us, but I do not accept your proposal. God willing, may you be successful and supported.

Let us present a few points. Of course, these are matters that you know, you are experts in these issues, and I have been emphasizing these matters for years; however, we need to work harder because we are lagging behind. We must admit that we are behind. The issue of our country, our revolution, and the Islamic Republic system in today's world is not that it is a country, a nation, among several hundred other nations or countries. Of course, at one time I mentioned in a gathering that our land, our territory is one-hundredth of the total countries of the world, and our population is also approximately one-hundredth of the world's population; but our issue is not to be satisfied with one-hundredth in various matters. We have a mission. Islamic Iran, Muslim Iran, has a mission greater than these words. Not that we intend to conquer the world or seize it - not at all - it does not even enter the mind of someone who is a Muslim to think of world conquest; rather, the issue is one of a mission towards humanity. Humanity, both today and in the past, has faced great trials. Just as you and I have shared responsibilities towards our families, our cities, and our homeland, if we can do something for our country and do not, we have sinned; if we can wipe the dust of sorrow from our nation's face and do not, we have sinned, the same applies to humanity. If we see that people in the world are living under a false political system filled with oppression, and we can bring them one step closer to salvation from this system and do not, we have sinned. If we see that a significant portion of the world's population is suffering from hunger, from debilitating poverty, and we can take action and do not, we have sinned. With this perspective, we must look at the issues of humanity and the world. If this is the case, then the country must have capability; the nation and government, the entire system and country must be strong and powerful. If we are not powerful, the powerful of the world will have an impact on us; there will be no opportunity left for us to even influence our neighbors or our co-religionists, let alone all of humanity. Therefore, we must gain power. This power is undoubtedly not in military tools; it is not even in the power of production and technological advancement.

What is primarily important in creating national power, in my opinion, are two things: one is knowledge, and the other is faith. Knowledge is the source of power; both today and throughout history; it will be the same in the future. This knowledge sometimes leads to technology, and sometimes it does not. Knowledge itself is a source of authority; it generates wealth; it generates military power; it generates political power. There is a narration that states: "Knowledge is power" - "العلم سلطان" - "Whoever possesses it has the upper hand, and whoever does not possess it is subdued". This means the issue has two sides: if you have knowledge, you can speak the superior word, you have the upper hand - "صال" means this - if you do not have it, there is no middle state; "صیل علیه". Therefore, whoever has knowledge will have the upper hand over you; they will interfere in your affairs; they will interfere in your destiny. The treasure of Islamic knowledge is full of these statements. The other is faith; and now the discussion of faith is another matter; it is a detailed discussion.

Therefore, we must focus on knowledge. These advancements that were mentioned are very important advancements; they have emerged in the shadow of the freedom and free thinking resulting from the Islamic revolution; otherwise, if we had lived in the dependent dictatorship of the Pahlavi era, this would not have happened for us; that is, the passage of time would not have granted us this advancement. There was dictatorship and dependency. Now, at times, there is dictatorship, and there is also advancement; for example, at the head, there is someone like Napoleon, who is a dictator in his time, but he establishes an academy. Significant scientific advancements occurred during the fourteen to fifteen years of Napoleon's rule in France, which perhaps did not occur for them for seventy or eighty years after Napoleon. These advancements are still a source of pride for the French. Napoleon was ultimately a smart person, he was interested, he was hardworking, he understood, and he had intelligent people with him. However, at times, there is the same dictatorship, accompanied by dependency, accompanied by servility; this is what we suffered from for many years; in the Pahlavi era in one way, in the Qajar era in another way. In the Qajar era, we were also dependent in a different way. That is, before the flourishing of colonialism, when figures like Naser al-Din Shah ruled, even then, unfortunately, we were under domination. Well, this state of despotism and dictatorship takes away freedom from the people; then, at that time, dependency imposes foreign policies on the country. If there was despotism and dependency, we would not have advanced; the current advancement that has begun is due to the Islamic revolution. If we want this advancement to continue, work is necessary, effort is necessary; therefore, we must strive hard. The university plays a major role in this regard.

Now, regarding Tehran University in particular, it is worth mentioning this as well. Although I am not an academic element - now one of the gentlemen said "academic"; no, I am not academic - but I have had a long-standing relationship with the university, students, and academia. Sometimes, on certain occasions, I had work at Tehran University, I would come to Tehran University; I felt that I had entered a familiar environment. Although the environment, in terms of its appearance that day, had no relation to our clothing and turban, one felt that it was a familiar environment. Other friends who were like us felt the same way. Perhaps this also led to the fact that the group of those involved in welcoming Imam, after his arrival was delayed on such days, chose Tehran University as the place of sit-in. This was not a mere coincidence; it indicates a kind of spiritual and moral connection with the university; especially with this university.

I will never forget that day when the late Mr. Beheshti and I entered through the eastern door of the university. One of the dear friends and esteemed scholars who is still present, had gone there earlier, coordinated, and opened the eastern door of the university - because the southern door, which was the main one, did not open for us - and we entered the university from there, went to the university mosque, and I went into that small room behind the mosque - which was a small room, I do not know if it still exists or not - we settled there and from that very first day, we launched the sit-in publication. We published a newsletter that several issues of it were published from that very first day; the sit-in newsletter. These connections and relationships have roots in mentalities, they have roots in backgrounds. That is, both we had a positive view and perception of the university, and the university had a welcoming attitude towards us. Later, it also seems that for this reason, the location of Friday prayers was chosen to be Tehran University. Well, in Tehran, one could have acted differently. The location of Friday prayers became the university lawn; to this day, it remains a refuge and a place of reference for people with heartfelt motivation on Fridays at Tehran University, which is very important.

In the early years of the revolution, I also came to Tehran University once a week and met and talked with students. My presence in the university mosque lasted, in my opinion, continuously for more than a year. We would come to Tehran University, there in the mosque, we would talk with students and answer their questions. Thanks be to God, Tehran University, besides being a definite center and pioneer scientifically, is also a notable center religiously, spiritually, and in terms of faith - that is, this second pillar - this should be appreciated and valued.

What I want to express is that if the importance of knowledge is as much as we have stated, then Tehran University must double its pioneering role in the matter of knowledge; more concentrated and more work must be done.

The discussion of inventions has come up; now some inventions have been made, new works have been done. I might consider the advancements to be even more, because various reports from different places reach us; however, truly I am not satisfied, and this amount of scientific advancement is not satisfactory. Now, these are matters that can only be said in such gatherings. When we say we are not satisfied with this amount of advancement, it is not that we could have done more and did not; no, perhaps no one is to blame, and more could not have been done. The reality might be just that, but this reality is truly not pleasing to me; we still have a long way to go to reach where we should be. I do not have excessive expectations either. I do not say that we must reach the top ranks of the world's science within ten or twenty years - now I do not say the first rank - but our goal should be this; even if within fifty years the country completely escapes from scientific captivity. Producing knowledge means this. Knowledge is not a product that its production is like that of other products; it requires many preliminaries; but ultimately we must reach a point where we expand and deepen knowledge, discover new knowledge. The possible knowledge for humanity is not just the knowledge we have today; there are many knowledges that humanity will certainly reach later; just as many knowledges did not exist a hundred years ago. Many of these human sciences that were discussed did not exist a hundred years ago; neither knowledge existed, nor scientific research in those fields existed; they later came into existence. Humanity's capacity for expansion is much greater than this. The world’s capacity for knowledge and understanding is much more than this. We must reach a point where in these areas we advance as much as possible, understand as much as possible. And of course, we must make knowledge a means of human happiness. The difference between the religious view - that is, Islam - towards knowledge, and the view that the material world has towards knowledge lies in this. We want knowledge for the happiness of humanity, for the growth of humanity, for the flourishing of humanity, for the establishment of justice and the ancient aspirations of humanity.

We have repeatedly stated that the ancient aspiration of humanity has been the establishment of justice. From the earliest times, humans have suffered from injustice. Today, there is injustice in the world: modern injustice, armed injustice, injustice that cannot be protested! Today, there are injustices in the world that no one can protest against. As soon as someone protests, with scientific tools, with scientific capabilities, with the same communication knowledge that is increasingly flourishing today, they silence every protesting voice. Well, you see what they are doing with the Islamic Republic today? What does the Islamic Republic say? What does it want? Why all this propaganda, all this sabotage, all this conspiracy against the Islamic Republic? The Islamic Republic is neither seeking to conquer countries nor seeking to harm nations and individuals; it has a claim for the spiritual happiness of humanity; it has a message for humanity. They know this, and that is why they impose so much hardship and pressure. Such injustice exists today. Knowledge must fight against this injustice. Today, knowledge is at the service of this injustice; today, knowledge is at the service of the most oppressive people and the most oppressive societies; it must be removed from this state. The Islamic view of knowledge is a noble view, a clean view, a view free from lust and desire, a spiritual view. We want knowledge for this; well, we must strive for this.

One important point, in my opinion, is that within the university, the issue of culture must be given great attention; a lot of attention must be paid to the issue of culture within the university environment. Of course, the main mission of the university is knowledge - there is no doubt about this - but this perspective that we have mentioned must be instilled in students from the beginning; and this is a possible task.

Now, one of the gentlemen mentioned that empathy should be created among all people; well, this is a very desirable thing, but it is not an easy task; it requires preliminaries; but what we are saying - that is, the cultural education of students from the outset - is a possible task; the fundamental managements of universities can achieve this goal through planning. This goal can be achieved in textbooks, in the selection of professors, in various programs set for students; however, it is a very delicate task.

We must have a wise perspective on the issue of culture. The very act of learning knowledge is a culture. If we pay attention to the cultural issue in the university, then our student will become passionate and eager for knowledge and will pursue knowledge and research - not merely seeking a degree - and our professor will move beyond the state of fulfilling a duty in the classroom. In many cases, we receive reports from the universities that the lessons of some professors are merely a fulfillment of a duty; just that they come and deliver their assigned lesson and leave. While in the teaching of the professor, the issue should not be a matter of fulfilling a duty; it should be a matter of love, interest in knowledge, interest in educating students; it should be like this.

The professor should behave fatherly and brotherly and should not abandon their student; this is a state that fortunately exists now in our seminaries; that is, one of the traditions of our seminaries is this. The professor is fully prepared to have the student come and ask, research, and help them. Some professors, when they leave their classroom, the students go with them to their homes; they sit there, ask questions, discuss; they spend hours, sometimes several hours on these matters. This is a good state; it requires a cultural injection. This is a cultural task; it cannot be done by decree.

You know that I meet with university scholars and professors several times a year. The idea that the professor waits in their office until after class for the student to come and ask them is something I have said many times in gatherings of professors and academics, and sometimes the academics have said this and repeated it; the government also came and set regulations four or five years ago; well, you know, I also know that these regulations are not being properly implemented. Where is the problem? The problem lies in the same cultural issue. Or regarding research, some gentlemen in their statements pointed out that the passion and enthusiasm for research exist in our men, women, and professors. Well, this is a very important thing. The most important human inventions are those inventions that have been achieved through the curiosity, perseverance, and sacrifice of the researcher; not through orders, not through money. Sometimes that researcher has been in very difficult conditions, spending years of time until they finally reach that result. Of course, after reaching the result, they may gain fame, wealth, and other things; but the main factor has been the enthusiasm, love, interest in research, curiosity, and depth-seeking. This requires culture; this culture must be injected.

You know that nations have national traits. Some nations have traits that are general, while others have different traits that are related to history, geography, and climate and depend on various factors. We must instill this spirit of enthusiasm, the desire for research, curiosity, perseverance, and the ability to prioritize reason over emotion, fairness, punctuality, and work ethic in our nation. This spirit is lacking; it does not exist. Collective work, as mentioned, is the same; collective work is not among our national traits. If you look at our sports and compare them with the sports belonging to Europeans, you will see the same. Our national sport, which is wrestling, is an individual sport. Even our traditional sport, which is a collective sport, each person practices for themselves. You know that when they go into the wrestling house, collective work is not done; they perform movements together, but each person does their own exercise; it is not like football or volleyball where one’s work complements another’s; thus, work is not collective. This is a national deficiency in us; this must be corrected; it must be injected. Whose job is this? It is the job of the university. Therefore, besides the issue of knowledge, the university must also address the issue of culture.

We can raise this young person to be patient, content, inclined to work, inclined to research, collective work-oriented, forgiving, prioritizing reason over emotion, fair, punctual, and possessing a work ethic; we can also inject the opposite of these traits into them. Truly, this young person who is entrusted to the university - an eighteen or nineteen-year-old - is worthy of this education. In the specific bachelor’s degree periods - this first stage - we can really think about this issue, plan for it. You can create a generation that possesses these moral characteristics. This also requires planning; it cannot be achieved through posters and decrees.

Just as you need planning for scientific work and must arrange a comprehensive plan, you also need a comprehensive plan for this work. This comprehensive plan must be carried out within the university itself; this is not something we can say should be done outside the university and communicated to the university; these are not commands that can be executed by decree; these are tasks that must arise from within the universities. I mention these so that, God willing, this groundwork and mindset can be established and work can be done on the cultural issue in the university.

Of course, an important part of cultural work is religious work; familiarizing with religion, making worship enjoyable, tasting the pleasure of worship. Truly, one of the evils of the Pahlavi era was that they disconnected the educated from religious matters; they disconnected them from the Quran, from Sahifa Sajjadiyya, from Nahj al-Balagha; and unfortunately, that same state has continued almost after the revolution. Of course, thirty years - one generation - has passed since the beginning of the revolution, and many works could have been done; however, we have followed the same approach.

Dear friends! I must tell you; familiarity with the Quran and contemplation in the Quran, as well as contemplation in the authentic supplications that have credibility - like Sahifa Sajjadiyya and many prayers - play a significant role in deepening religious knowledge. Deepening religious knowledge is very important. At one time, someone may participate in congregational prayers, in i'tikaf, in mourning ceremonies for Hussein, in various religious demonstrations, but this knowledge may not exist deeply within their soul; thus, at the slightest obstacle, at a bump in the road, they suddenly lose their way; this is because of this. We have seen many examples of this. In the early days of the revolution, there were individuals who seemed more religious and committed than us who had beards and turbans; then, at one point - as I mentioned - when an obstacle arose, suddenly we saw them fall apart! Well, it is clear that they did not have a strong foundation. Therefore, deepening religious knowledge is very important; familiarity with Islamic teachings is very important. This is also a part of cultural work that must be promoted. This requires a caretaker, and you are the caretakers; no one else is. That is, you, the managers and heads of research groups, are responsible for this work. This cannot be done administratively and injected into a scientific center and scientific environment; you must sit down and think about it; these are very important.

Another issue is the political issue in universities. You know that I have previously believed that a political spirit must be alive in the university; this gives a vitality to the youth. We need lively youth. A university that is distant from politics and completely detached from politics will be devoid of enthusiasm and vitality; moreover, it will become a breeding ground for dangerous intellectual and behavioral microbes. Therefore, it is good and necessary for there to be politics in the university; however, the meaning of politicization of the university or the presence of politics in the university should not be misunderstood. It does not mean that the university becomes a place for political currents, political groups, and political elements to use for political purposes; this should not be the case; this must be managed, and you must exercise authority to prevent this from happening. If this happens, the student is lost to you, and a manipulator comes to pursue their own agenda. Many examples and analogies can be made for this topic; one does not want to elaborate further. For example, if they come and use a young person as a tool for stealing from a house, we cannot just sit and watch; this cannot be.

This also requires planning; especially at Tehran University. Tehran University, just as it stands at the peak in terms of history, prestige, and honors in the university system of the country, is the same in these areas. Of course, back then, it was not much of a university; the number of universities in the country was very limited; there was no news in the universities. Some faculties of Tehran University, in particular, were sensitive places for expressing political tendencies and political activities; this has remained the same until today. Therefore, be careful that this atmosphere does not become a means for the exploitation of others, for the exploitation of enemies.

Now, some are sensitive about the word enemy, asking why you say enemy; why do you keep repeating enemy. Well, we repeat it, and still, some become oblivious, not understanding what the enemy is doing to them; we say this so much, and it does not change! If we did not say it, what would happen! You see how many times God Almighty has mentioned Satan and the devilish ones and the devil in the Quran; how many times the names of Pharaoh, Nimrod, Qarun, and the enemies of the Prophet during the time of the mission have been mentioned, and how many times these have been repeated in the Quran. The story of Satan and the devil has been repeated in the Quran. It could have been said once, and that would have been enough for information. This is because one should never be oblivious to the enemy's schemes. Amir al-Mu'minin said: "And whoever sleeps, does not mean that the enemy has also fallen asleep"; if you fall asleep in your trench, it does not mean that the enemy sitting across from you is also asleep; no, it is possible that you have fallen asleep, and he is awake; then your father is in trouble. One must not be negligent. And you see that negligence occurs.

In the events following the elections, a truly great negligence occurred. Now, when I say negligence, it is because my nature is optimistic; I am not a pessimistic person; I am an optimistic person, and I am optimistic about individuals. Immediately the day after the elections, they committed bad acts; now they are seeing the results. Under the pretext of protesting the elections, they invited people to the streets; why? What kind of logic is this? Why do they invite people to the streets? Is the issue of elections - an issue of such importance, of such delicacy - solvable in the streets? Creating pressure forces; these are great negligence. Well, when this happens, they create a refuge for the enemy; they create a refuge for someone who wants to create chaos and disorder; these are negligence. That is, in politics, negligence sometimes strikes as hard as betrayal. That is, truly, when you shoot, and this bullet hits someone's chest, you may not have intended it, but ultimately it has no effect; the bullet hit their heart, they fall and die; whether you intended it or made a mistake; you thought it was a target, you shot someone. Mistakes can sometimes be like this; they make a mistake, it is a mistake; but in result, it has no effect; the same blow lands. Well, now if you want to keep the university environment safe from this harm, what should you do? This is very important. Educating students, educating some professors.

So, see, in universities, the scientific issue, with the details we have repeatedly mentioned, is still important today. The matters discussed here regarding scientific issues were very good; they are completely confirmed and approved by us. The cultural issue and the political issue are also, in my opinion, very important matters. Of course, these are not just issues of Tehran University; they are issues of universities across the country; however, Tehran University is the peak. That is, when you do something, it will naturally become a model; God willing, maintain this model state.

God willing, may God grant you success and support; may you be able to carry out the tasks you have, and may we be able to carry out the tasks we have. With the help of the Lord, everything is possible, and with determination and strong will, everything is achievable. Fortunately, in these years, you have experienced all of these in various sectors; both in political sectors, in scientific sectors, and in various sectors, we have tested these. Wherever we entered, we applied strong determination, trusted in God, and God Almighty opened the paths for us. We hope, God willing, that this decade of Fajr will be blessed for you and for the nation of Iran, and God willing, may God unite the pure soul of Imam and the martyrs with their saints and may the sacred heart of the Awaited Savior (may our souls be sacrificed for him) be pleased and satisfied with us.

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