Speech to Seminary Students and University Students on the Occasion of Seminary and University Unity Day

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

First, I must sincerely thank all the brothers and sisters, the esteemed families of martyrs, the disabled veterans, and the freed captives from Bushehr province who have come from distant regions and traveled a long way, as well as the freed captives who have come from among the Muslim people of Lebanon.

The Day of Unity between the Seminary and the University is one of the valuable legacies of our great Imam Khomeini (may his soul be sanctified). This issue, like all the important measures and decisions that he, that wise and noble person, proposed for the correct and Islamic flow of our society, has been and will continue to be one of the blessings of his existence, God willing.

This year, the anniversary of the declaration of the Day of Unity between the Seminary and the University coincides with the days belonging to the great lady of Islam, the esteemed daughter of the Prophet (peace be upon him), Fatimah Zahra (peace be upon her). It is fitting to mention a sentence about this noble figure at the beginning of my remarks, so that it may serve as a guide for all our lives, especially for these decisive and fateful days. That sentence is that after the spiritual ranks and spiritual levels of Fatimah Zahra (peace be upon her) — which we are unable to fully comprehend — her practical characteristic was that in all circumstances, she was in complete submission to the divine decree and the path of God. It was this complete submission that throughout the history of Islam, made her an unparalleled warrior and a banner of oppression and righteousness. To this day, this banner is raised, and the status of that noble being — who, in the prime of youth, took steps in the highest ranks of sacrifice — has increased, truly embodying "Indeed, We have granted you, [O Muhammad], al-Kawthar" as mentioned in the narrations.

As for the issue of unity between the seminary and the university, and between the clergy and the students. Although more than ten years have passed since the announcement of this matter, it seems that there is still room for discussion, analysis, and study about this blessed foundation that our great Imam established. What does the unity of the seminary and the university mean? Does it mean implementing the seminary's programs in the university, or the university's programs in the seminary? Certainly, these are not the intentions. The seminary has its own sciences, lessons, and methods; the university also has its own sciences, methods, and objectives. Of course, each must complete its methods and benefit from each other's experiences; there is no debate about this. Therefore, the intention of the unity of the seminary and the university is not these.

The unity of the seminary and the university, which the Imam proposed as a slogan, often stemmed from a bitter reality in our society and in all Islamic societies, which was directly and deliberately crafted by the hands of colonialism. That bitter reality was that when the colonialists designed their political, economic, social, and cultural conquest plans, they encountered a major obstacle, which was the religious beliefs of the nations.

Of course, religious beliefs are not always an obstacle to the colonialists' aggression. A distorted religion, a religion made by the hands of powers, naturally does not oppose the powers. Islam was the complete and perfect example of that religion that truly opposed the comprehensive and aggressive assault of colonial states on Islamic regions. The colonialists understood this in their studies.

You have heard this a lot, I do not want to repeat it. They experienced this in India, they experienced this in Arab countries, they experienced this in Iran. Wherever the religious conscience of the people was awakened, the colonial plans faced obstacles. One example was the tobacco incident in Iran. Another example was the constitutional movement at the beginning of its work in Iran. Another example was the bloody events that occurred in India against the British. Another example was the confrontation of Afghan Muslims with the British in the mid-nineteenth century. Another example was the movement of Sayyid Jamal in Egypt that shook the British. There are many such examples.

The political lords and high-ranking British government officials at that time, almost with their fingers, drew the political map of the world. In fact, they were involved with the whole world; from Australia, to the central regions of Asia, to the Indian subcontinent, to Iran, to the Middle East, to North Africa, and to America. This small island exerted influence in all parts of the world.

They concluded that in this sensitive region of the world — which has oil and gas and must supply the future energy of the world of that day and was considered a vital point between the East and the West when airplanes and these fast communication means did not exist — if they want to establish themselves, they are forced to address the thought of Islam and somehow remedy the presence of Islamic religious conscience in this region; otherwise, with the religious conscience and Islamic faith of the people being awake, the continuation of their plans would not be possible.

Their diagnosis was correct and they truly understood it correctly. The major obstacle for them was Islam. Now that we mentioned the British, it is not that the other European governments were not influential; no, France, Italy, Portugal, and Belgium were also involved. In all the actions they took in various places at that time, the main axis was the British. In the scene of political life and societies, every nation has its turn. At that time, it was their turn; they were advancing and ruthlessly occupying.

When it came to Islamic countries, they thought that something must be done to separate the growing generations of these countries from religion. For this, two paths had to be taken:

One path was the spread of lusts and opening the way for licentiousness. All the religions of the world — not just Islam; but Islam, more systematically and precisely than other religions — oppose the unbridled lusts of humans. Religions have rules, regulations, and limits for lusts. The cultivation of the human spirit is not possible without limiting lusts. When human lusts are unbridled, it is the same as animals and beasts, and human growth is not possible. Therefore, religions oppose lusts and their unbridled nature.

So in any society, the simple and easy way to fight religions is to open the way for unbridled and unrestrained lusts. In Iran, they started this work. One of its ways — which was among the most important tasks — was the unveiling of women. Another way was the promotion of drinking, which they carried out. Another task was to break the limited relationship between men and women. This was among the tried and tested tasks. New scientific means and the advancements of civilization — such as cinema, radio, television, and the like — also gave them the opportunity to comfortably carry out these tasks in society. This was separate from the issue of science, literacy, and intellectual and mental matters.

The mistake is that some people think that what causes the spread of lusts is science and knowledge. No, science and knowledge were the second stream. The first stream was purely cultural and opening the way for intellectual, practical, and sexual corruption and the degradation of life among the people. This was the first task they carried out. Therefore, the first people who were corrupted by this Western attack in Iran and similarly in other countries were not the literate; many were illiterate. Even now, it is the same.

Those who were immersed in corruption during the oppressive regime of the Shah were mostly and predominantly the illiterate and the middle classes of society. Yes, comfort is influential and helps. That state of comfort and consumerism and the ease of life helped the corruption they pursued and planned. This was one stream.

The other stream was the scientific and intellectual stream. That is, with the entry of new scientific thoughts into Islamic countries — which naturally had attraction and it was natural that the scientific advancements that Europe had achieved had attraction — they used these scientific advancements as a means to disbelief in religion and to extinguish the flame of religious faith in hearts and to eliminate the awakening of religious conscience in the hearts of the people. Therefore, they established universities from the beginning on the basis of disbelief.

Every group of young people who went to study in the early periods became the target of anti-Islamic propaganda by Europeans. Those who were the first nurtured by Western culture were mostly — I do not say all — those who felt alienation and even hostility towards religion. Of course, the weakness of souls and the absence of strong and up-to-date religious propaganda were also influential.

The foundation of the university — that is, the center for nurturing scholarly individuals according to the scientific advancements of the day — was laid on irreligion and opposition to religion, and they pursued this issue with strength and precision for several years. That is, not only did they weaken religion in universities, but they also opposed it.

Their goal was not to oppose religion as religion; the goal was what I mentioned at the beginning; that is, to be able to dominate Islamic countries. For this, they were forced to nurture and train a generation that would take over the future of the country — both in terms of administration and in terms of building the country — and would not have faith in religion and would not adhere to religious faith and could be subject to their control. Unfortunately, to a large extent, they succeeded. Therefore, they laid a bad foundation for the university.

Of course, Islamic faith and national conscience among our people were such that some scholars and educated individuals remained healthy and they did remain healthy. It is by no means possible to describe all university graduates as alien to religion and religious interests and the interests of the country. This is not a correct claim. But those whom they wanted to bring to positions of power from among this group, they easily did so and placed them under their control. Therefore, political figures, graduates of these universities, and those needed for posts or influential and sensitive jobs throughout the country, in one generation, became completely alien to religion. That generation nurtured during the Reza Khan era and the early period of the influence of new knowledge and European culture in Iran was mostly a generation of disbelief.

Of course, later the situation changed and many became familiar with religious advancements and religious awareness awakened in hearts and correct thoughts and religious intellectuals emerged and influential clergy — like Martyr Motahari, Martyr Beheshti, these prominent figures — penetrated universities and had an impact, and also some university figures became familiar with the world of religion and religious issues and contrary to what they wanted, it happened; but they had laid the foundation of the work in that way.

Imam Khomeini (may his soul be sanctified) observed this reality better than anyone else, was aware of the roots of the issue, had observed its manifestations during the rule of the Pahlavi government, and saw the solution to Iran's problems and the survival of independence and the slogan "Neither East nor West" in the country in the fact that intellectuals and new educated individuals should truly be mixed with religion and religious faith, and our clergy, who on the other hand, due to factors — including the same factors mentioned — had remained distant from scientific advancements and world events and important events of the country and had become somewhat rigid, should see and become familiar with new issues and scientific advancements and the events happening in the world and experience new methods.

This is the unity of the seminary and the university. The unity of the seminary and the university means unity in purpose. The goal is for everyone to move towards creating an advanced independent Islamic society, the society of the Imam, the pioneering society, the exemplary society, the witness nation — a nation that the people of the world, by looking at it, dare to put the thought of transformation in their minds and implement it in their actions.

In the path of creating such a country and society and nation, there is no remedy other than for the student and the seminary student, the seminary and the university, the clergy and the educated intellectual, to move towards one goal side by side and together; without this, it is not possible. He is religious, and this one is aware of world issues and current issues. Imam Khomeini (may his soul be sanctified) succeeded to a large extent in this path. Today, our students are moving in the Islamic direction, Islamic groups in universities are valuable, and most of our students are the youth of the revolution and the children of the revolution.

Of course, the important point in universities is the method governing the university. In universities, methods and relations must become one hundred percent Islamic — which, of course, has happened to a large extent — and the managements must consider Islam as fundamental in universities. As long as the university is not a nurturing ground for Muslim and committed specialists, it will not be the desired university of the revolution. And this will not happen unless the foundation, method, and system in universities are Islamic. The lessons can be whatever they want; the teacher can be whoever they want; but the relations must be Islamic relations; that is, the manager, students, and teachers must give primacy to Islam and observe the rules of Islam.

Islamic values in the university must be a matter of competition, Islam should not be a stranger in the university, Islamic practice and commitment should not be something conspicuous, prayer, honesty, sincerity, brotherhood, jihadist action, studying with interest and sincerity, helping each other in learning, striving for depth in knowledge and various sciences should be prevalent.

Science and knowledge are also Islamic and from Islam; otherwise, going to university and consuming some of the public funds and resources of the people, and without giving one's heart to science and giving importance to learning, just to be able to cobble together, get a piece of paper, and get a job to earn money — not to get a job to do work — this is not Islamic. If the student studies in this way, it is not Islamic. If the teacher teaches in this way, it is not Islamic. Islamic relations in the university are this; otherwise, our young men and women, thanks be to God, are Muslims.

Another point that should be considered in our university is that this young class must always feel responsible for the issues of the revolution and not consider themselves separate from the issues of the revolution. What duty does the revolution dictate to him today? What does it want from him? What role can he play in advancing the revolution? What is his duty? The young class must not separate from the great mass of our people — who, thanks be to God, are always present in the scenes of the revolution — and help them grow, become aware, and become literate. The university must be open to the people and the student must not be confined to the university environment. The student must have enlightening connections with his family members and friends and be involved in the issues of the country and society.

You young people should know that in the history of our country — at least in these seven, eight, ten centuries — there has never been an opportunity like today for an intelligent and wise young person. If you review history from around the time of the Mongol invasion to this side (which, of course, you should learn history because it is important. If you want to correctly understand and recognize the situation and position today and understand where you are, you must know history. Mastery of history is very useful), you will understand that in all these seven hundred, eight hundred years — from before the Mongol invasion until now — there has never been a time when there was as much opportunity for growth for a wise and capable person as today in this country. Of course, in the fourth and fifth centuries, during the dictatorial regimes of the Ghaznavids and Seljuks and the like, who did not allow anyone to breathe — as it is written in the histories and these histories are not very conclusive — they also built Nizamiyyahs; but it was not such that the path of knowledge and education was open to everyone. Now we do not judge that time; but if you consider the period from around the Mongol invasion to this side, you will see that the era was an era of ignorance and disregard for knowledge and an era of bloodthirsty despotic kings without a shred of regard for the people.

Even later, when new cultural issues and universities and the like emerged, the first goal was not to educate the youth. The first goal was to shape and mold the youth in such a way that they would help the apparatus in the direction of joining the poles of colonialism and global arrogance — that is, in the direction of servitude. In these apparatuses, the one who was more servile was more cherished. Independent and free thought and constructive human beings were not desired; because the governments were governments whose foundation was based on dependency on foreigners.

Which power brought the Pahlavi regime to power? Who brought Reza Khan to power? Who brought Mohammad Reza to power? Throughout their reign, they worked in the direction of the interests of those who had brought them to power and given them power. They knew that if they cut ties with them, they would not be able to stay.

Today, look at what is happening in the Persian Gulf. These governments feel that their lifeline and the glass of their life is in the hands of America. The Saudi government in one way, the Kuwaiti government in another way, and the rest in yet another way. Our country, too, in the previous regime, was like them. The goal and direction of the government were attachment, dependency, and subservience. They wanted the student in the same way; they wanted the scholar in the same way; unless it was someone who would go to a corner and have nothing to do with them or himself and live an animalistic life for himself.

Today is an era when the university, the student, the young, and men and women from every class and point of the country, without regard to family, personal, ethnic, regional, and other dependencies, can hope to be able to become knowledgeable, influential, beneficial for the country, and decisive in the direction of the independent and free movement of their nation. This is very precious.

Today, studying is truly a divine opportunity. Study in the path of religion, in the path of Islam that brings honor; Islam that today has given the Iranian nation such a prominent position and distinguished status among nations. Our people are alien to the powers, indifferent to the threats and intimidations of superpowers, and a smile of mockery appears on their lips. These are honors.

Now look at this incident that has happened in the Persian Gulf. Each of these governments is looking at the mouth of one of the powers to see what they want, what they say, what they intend, so that they can justify themselves according to it; even governments that one usually does not believe are dependent! America says something, they follow it, even if it is different, they correct their words! Now what is right, what is the interest of the people, what does conscience want, none of it is considered.

Naturally, America also works one hundred percent in the direction of the interests of its arrogant powers — not the interests of its people — the interests of the companies, the interests of those hidden and mysterious hands that form the American system and guide it and lead it; otherwise, what interests does the American nation have in the presence of hundreds of thousands of American soldiers in the deserts of Arabia?! The interests of oil companies, steel companies, large multinational companies, their interests. Everything is in the service of the interests of such a corrupt, godless, and people-unaware collection.

In the meantime, the government and nation that measures right and interest and the correct word according to its own criteria and courageously speaks that word is the Iranian nation. This is a great distinction for a country and a nation. The revolution and Islam have given us this. Islam and the revolution must be kept alive and efforts must be made in its path and its roots must be deepened. For this work, the most important point is the seminary and the university.

Young and dear, hardworking, content, and faithful students in the seminaries and also dear students, these young people, these children and beloved ones of the nation, these best and purest elements of our society in universities, must study and work in the line of Islam and in the direction of the greatness of the country and raising the flag of Islam and awakening the nations of the world and giving life to this world dead by the hands of arrogance, to ensure that the future of Islamic Iran will be much better than today. This is your goal. This is the goal of the unity of the seminary and the university.

In conclusion, I once again thank the dear families of martyrs, disabled veterans, and freed captives who have traveled this long way from Bushehr province and various cities and have come here, and also the dear ones who have come from Lebanon, and I pray for all of them. I hope that God will grant them all good recompense and keep you dear students steadfast and enduring in His path.

Peace be upon you and God's mercy and blessings