Statements in Meeting with University Presidents, Research Institutes, Growth Centers, and Science and Technology Parks

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

Thanks be to God, the Lord of the worlds, and may peace be upon Muhammad and his pure family.

Welcome, dear brothers and sisters! This is a session about science and academia, and for me, it is one of the best and sweetest sessions. I listened carefully to the statements of the two esteemed ministers and benefited from them. We hope that God grants us the success to produce some benefit for the country from such sessions and discussions, and that it is not merely sitting, seeing, and talking.

We have spoken a lot about the importance of science and universities; both we and others have said it. Fortunately, for years, discussions about the importance of science and, consequently, the importance of universities have been ongoing. As Dr. Hashemi pointed out, our wish was for the importance of science and the necessity of engaging with science in the country to become a discourse, and it has almost become so; we should thank God for that.

Science is the most important tool for national progress and power; this must be taken as a given; it is truly so. Science is the most important tool for a nation’s dignity, progress, and power. The university is also the most important educator of the future managers of the country. Well, what could be more important than this? You are educating the future managers of the country. If you educate them well—God willing—the future of the country will be well managed; if we fail to manage it well, we will have fallen short, and naturally, the future of the country will be affected by these shortcomings; this is the importance of the university. Of course, the university in its current form is a Western phenomenon—we all know this—but the university, in the sense of being an educator of geniuses and elites, is by no means Western; it has a thousand-year-old root in our country. Yes, it has entered in this current form from the West, but this country has had schools where Ibn Sina, Farabi, Muhammad ibn Zakariya al-Razi, and Khwarizmi were educated; in this very country. The names we mention are famous; there are thousands of lesser-known names of doctors, engineers, inventors, literati, philosophers, and mystics who were all nurtured in this land.

Let me quote a sentence from George Sarton; because when others say it, it becomes more believable than when we say it! For this reason, I mention it, otherwise, I am not in the habit of constantly quoting this or that from foreigners and Westerners. However, this George Sarton—who wrote the history of science, which is well-known and translated and published, and you have probably all seen it—says: Iranian scientists have had the greatest share and role in this civilization, and when we remove the works of Iranian sages from this collection, we have set aside the most beautiful part of it; he is a historian of science. Another point—this I recall from memory, as I have seen it long ago and cannot focus on the words—belongs to Pierre Rousseau, who also wrote the history of sciences and has been translated into Persian for years; it is in everyone’s hands. Years ago, I saw this; I mentioned that I wanted to refer to it and see it again, but I did not have the opportunity; however, I noted down its address; I remember that I wrote down where he made this statement; it is in the same book "History of Sciences." He recounts a conversation between a European merchant—Italian or let’s say French—and a knowledgeable scientific person of that day; it is from the Middle Ages. He consults and says he wants to send his child to study and become a scholar; which country should I send him to, which university should I choose? That person says that if he is satisfied with learning the four basic operations of mathematics, it does not matter which of these schools in Europe you send him to; however, if you want more than this, you must go to Andalusia. At that time, Andalusia was under Muslim control. This is the history of science in Islam; the first part relates to Iran, and this part relates to Islam. We have such a history, such a heritage; both in the Islamic environment and in the Iranian environment. Of course, let me also mention this—do not take it as a spirit of nationalism or ethnocentrism—that among Islamic countries, Iran is still the peak of thought production and scientific production; that is, we do not have great personalities elsewhere; for example, consider someone like Kennedy—who is one among philosophers—and there are many such figures in Iran; that is, if we talk about the history of Islamic science, the peak of it still relates to Iran. This is our heritage; this is our past; this is our history.

The Qajar and Pahlavi periods also have clear histories. I am, of course, sorry that our literate people and our readers have limited knowledge of the history close to us and contemporary to us—whether the history of the Qajar period or the history of the Pahlavi period; their information is very limited, not extensive; they are often unaware of the details. From the mid-Qajar period onward until the end of the Pahlavi period—when it was at its peak—there were specific reasons that this spiritual heritage was not properly utilized during the flourishing of science in the world.

Well, you know that our era, that is, this recent century and the last hundred years, is a period of flourishing and growth of science in the world, and every country that has reached a certain point has done so in these 100 or 120 years. During this period—when our university has also been around for over eighty years in the country—we could have utilized that heritage when we brought Western and European universities into the country; we could have used that spirit, that talent, and the existing capacities in our country to make the university Iranian; to localize the university; we could have done this, but we did not; due to specific reasons related to the Pahlavi and Qajar governments. That is, that precious heritage was not utilized when Western knowledge entered the country. Today, in our country, in our university environment, in our scientific environment, the spirit of building, self-reliance, self-confidence, and producing citation-worthy articles that others in the world refer to is abundant; it was not like that back then. Back then, we could neither utilize our scientific ethics and scientific background nor our spiritual and ethical heritage in our scientific environment. These have a detailed explanation that I do not want to delve into now, regarding how our scientific ethics were in past scientific environments and how our scientific ethics changed when Western methods entered the country. In those past periods, students sat cross-legged in front of their teachers; they did not insult their teachers. Although scientific environments and such were free environments, even now, the seminaries are like this; in the lessons we teach, all the students sitting in the class have the right to question, they do question, they raise their voices, they speak; there is no problem, no one considers this a flaw; the teacher is obliged to respond politely. This was the case in the past, but at the same time, the student was humble and respectful towards the teacher. This was the ethical legacy of our scientific and academic past; however, in the new era, the number of teachers who have been beaten by their students—whether in secondary schools or universities—or professors who have been stabbed by their students, some of whom were killed, is not small; that is, scientific ethics changed completely. Neither our scientific heritage nor our scientific capacity was transferred, nor was our ethical scientific heritage and academic ethics transferred. This is how the university was formed.

Well, the Westerners had plans for our university. I say this based on knowledge and calculation; this is not a sermon or a speech; no, this has been researched; those who are engaged in research in sociological and social issues or foreign policy issues have thoroughly researched this. The Westerners had plans for what they called the Third World, to train people in these countries who would be educated with their ethics, their methods, and their lifestyle and take over the administration of that country; this was a plan they laid out. They also had such a plan for our university; that is, they wanted our university to be a bridge for the influx of everything the Westerners wanted to happen in Iran; that was their intention, but it did not happen; that is, our university did not serve the goals of the West in practice; this is one of the very important issues and major points of our country. They wanted the university to be a place for pumping Western thoughts and lifestyles, and to some extent, they succeeded in certain areas; there is no doubt about that—those who were at the helm; especially during the establishment of the university in the time of Reza Khan, they were people who were completely committed to the West and Western civilization, whose words you have heard—but ultimately, they did not succeed; because Iranian identity did its work. Iranian identity is something extraordinary in history; all those who invaded Iran, in one way or another, were absorbed in Iran after a while: their language, customs, culture; the only thing that is exceptional is Islam, which came to Iran and did not get absorbed in Iran; it remained, and Iranians accepted Islam wholeheartedly; otherwise, in the countries invaded by the Muslim Arabs, wherever they went, the language changed; Egypt changed its language, Palestine changed its language, the Levant changed its language, their language became Arabic; however, Iran did not change its language, Persian remained; this is something extraordinary in Iran; this is a characteristic that belongs to our country. It happened here as well; Iranian identity did its work.

Firstly, within the university, there were individuals who maintained religious appearances; although this was vehemently denied by the opposing side; that is, Reza Khan was completely opposed to religious appearances; those who established the university in Iran—whom I do not want to name now—were also like Reza Khan; they were not at all inclined for anyone to pray in the university, for anyone to mention God in the university, but this happened; as you pointed out, Islamic associations were formed, Muslims reached the level of professorship within the university, promoted religion, and stood against non-religious thoughts; this is where it began. As time passed, this religious and faithful spirit within the university strengthened until it reached the Islamic movement of 41; here, the university undertook a massive movement towards becoming religious and faithful, even though there were communists at that time; at that time, communists and Marxists were very active within the university. Now, in Mashhad, where I was closely connected, I saw it up close; in other places as well—Tehran and some other places where we traveled and I had contact with students—I saw the presence of Marxist thought in the universities; and it is strange that those who had Marxist thought within the university cooperated with the regime against the growing Islamic thought within the university! Their books were published, sold freely; while the books of revolutionary Muslims and young Muslims—whether those books they produced themselves, which were few, or those books they wanted to read—were met with severe opposition, and it was very difficult for them to obtain those books. The Pahlavi regime, during the Islamic movement, focused all its attention on the Islamic movement and opposed it; however, it was lenient with the leftists and Marxists and the like; well, these also responded to that leniency, many of them went to join Farah Pahlavi’s office! Many of them went to the media, to television and radio, collaborated, those radical leftists of the 30s became collaborators of the regime in the 40s! However, the university’s movement towards Islamic thought became increasingly stable, stronger, and deeper.

Until we reached the revolution. This movement was, of course, an Islamic resistance movement, rooted and thoughtful; the thoughts of the late Motahhari were one example of what was promoted among students in the university. Well, the Islamic revolution that triumphed in 57 shook the world; without exaggeration, it is so; that is, the victory of Islam through a revolution and the establishment of a government based on Islam truly shook the world—both the West and the East; it is obvious that it would have an impact on the university, and it did; many forces within the university, both among professors and students, were among the most sincere and self-sacrificing companions of the revolution; this is part of the historical background of our university, and this period should never be forgotten or overlooked. Well, this is the past.

In these 37 years since those days, we have had many ups and downs, many works have been done, the university has progressed, regressed, various currents have dominated the university at different times; the university has had ups and downs. This is natural; that is, with a precise look, it is not unexpected that when the government is in the hands of Islam, those who think Islamically will have various tastes and currents within themselves, leading to various waves within the university. Of course, intellectual opponents also became active in the university, even Marxists! I read a lot of books—books that come to my hands, I just sit and read them—there are several books that indicate that they want to revive Marxist thought from within the university, and when? After the fall of the Soviet Union, after the decline of Marxism and Marxist governments in the world! This effort did not succeed, and the university did not welcome it. In any case, the university has gone through various stages and periods in these 37 years; now we are here with the university.

What should we do so that from this university, with this background, with this history, with these historical backgrounds, with this good experience and the good test that the university showed during the revolution, and with the problems that arose in the university—all of these should be put together—so that we can benefit in creating a new Islamic civilization? Because that is the goal; the goal is to create an Islamic government that can transform society into the desired and ideal society of Islam; we are pursuing this; we want our country—first and foremost, now we are not discussing other countries and international issues—to become a country that reaches those ideal lines of Islam, which are desirable and sweet for every thoughtful person; that is, anyone who sits down to think, study, enjoys this ideal state of the Islamic society; a society where there is both science, progress, dignity, justice, the power to confront global waves, and wealth; a picture like this; we call this the new Islamic civilization, and we want our country to reach this point. What role can the university play in this regard, and what should it do? Firstly, the university’s role is necessary; secondly, the question is: What should be done? What can we do to reach this point? Of course, this is not the subject of my discussion today, as it is not a session or a speech; these require extensive research work; I just want to remind you that our university should think about this; you, as the managers of universities and officials of the higher education system of the country, should think about this; set the responsibilities of the university based on this, and plan accordingly so that the university, with the backgrounds mentioned, with this deep historical root that has been mentioned, with this great test it showed during the revolution, what role can it play in creating a new Islamic civilization and such a society and such an Iranian? You should think about this; that is, all works should be based on this.

I will just give a few reminders; of course, the reports that the gentlemen provided, especially the report that Dr. Farhadi gave, seem to indicate that all those things that are among our wishes and demands have been realized in the university; well, that is very good, it shows that there is good determination, but we must look at the outputs. I have gradually become an experienced person in these reporting matters; reports are not merely what is presented to me or to the senior manager; they have margins, corners that sometimes change the content of the report; if we want to understand the realities correctly, we must go and look in the field; that is, for example, consider the report that Dr. Farhadi mentioned regarding science, research, technology parks, and religious and value-based works; they should really go and look in the field; see how many of these wishes and reports exist on the ground; this is important. Sometimes reports come that make one doubt the realization of some of these wishes; this is an important point; my reminders are more focused on these aspects, the very things that he mentioned or that Dr. Hashemi expressed, these things are necessary, these must be realized; but merely saying "we want to do it" or "we have ordered it to be done" or "it has been reported that this has happened" is not enough. If one becomes content with such reports, then one day we open our eyes and see that the actual distance from what we wanted has become large. My reminders are about this.

I will present reminders in two sections: one regarding scientific matters; one regarding the value and ethical aspects, in fact, human-building and the construction of human resources; because human resources are very important. Yesterday, one of the friends who is now present in the session—an informed and knowledgeable person—told me that we are among the top four or five countries in the world in terms of prepared human resources; that is, countries whose populations are twice or sometimes three times that of our country do not have the number of educated and trained human resources that we have. He said thirty million; now the numbers may vary a bit. Well, this is important; this is very important. How do we want to direct this human resource? Direction is important. If there is science but the direction is wrong, it will end up like what we see today in the world of scholars, in the world of researchers and scientific progress. Well, consider that colonialism was a great calamity that befell the countries of Asia, Africa, and Latin America; colonialism is a strange thing. What brought about this colonialism? Science. European powers had the opportunity to achieve certain advancements earlier than other countries; for example, consider that they achieved automatic firearms; this enabled a country like England—a remote island—to dominate a vast country like India. Go read the history of the world—Nehru’s writings show what happened to India; of course, that book is not the only one; there are many books on this subject. This very Burma, the country that is now called Myanmar; here is a center of wealth. An Englishman, with a gun and a pistol, could capture dozens of people to work for him, and they would not dare to breathe. There were enormous rubber trees and various precious woods there that they plundered and took away; these are recorded in historical writings. I mentioned that, unfortunately, contemporary history has received less attention from our reading community; read and see what happened in India due to colonialism, what happened in Burma, what happened in Africa, what happened in Latin America, what happened in Algeria and Tunisia at the hands of that orderly, polite, and seemingly civilized France, and what colonialism did to them. Well, what brought about this colonialism? Science. Science, when it lacks direction, becomes colonialism. Millions of people were made miserable through science. Directionless science, science without ethical and spiritual logic, becomes this. We need to manage our own system; we need to guide ourselves, and we must be careful that our science does not go in that direction; when science goes astray, it becomes an atomic bomb. Now, this planet has the capability to be destroyed dozens of times; that is, the very things that God Almighty has mentioned in the Quran that will happen on the Day of Judgment can be realized through the atomic bombs that America, Russia, and some other countries possess; this is a great danger for humanity, for civilization, for man, for matter and meaning; this is because of science; sometimes science becomes like this. Therefore, we must monitor our scientific apparatus and create a new path for science. What is that? It is the construction of ethical and spiritual values alongside science; hence, our reminders are partly related to scientific issues and partly to those ethical issues and the moral and spiritual construction of human resources.

Regarding scientific issues, I have noted a few points here; of course, I have mentioned these points before, I have said these points many times, and they may have been among the statements of the gentlemen, but I emphasize them; because I feel it is necessary for these to be said and realized. One issue is the pursuit of beneficial science. We should seek knowledge that is necessary and beneficial for the country; not just for the present of the country, but for ten or twenty years in the future. We may have a need in twenty years that we must start researching today. If we do not research today, if we do not prepare ourselves today, when we need it, we will be empty-handed. Needs assessment must be conducted, and today’s needs must also be considered. Studying and learning science should be based on its benefit and necessity. Now, I am being reported that many of the articles mentioned—well, the number of articles is high—are not useful for the country; that is, the research conducted by the author is not beneficial for the country; either it is not useful for anyone, or it is beneficial for that foreign company that somehow commissioned this article; perhaps the author does not even know who commissioned this article! It is beneficial for him. This is of no use. Even doctoral theses—this is what I have been reported; I do not want to insist and say it is like this—this is what I have been reported, that with an optimistic view, ten percent of doctoral theses are useful for the country’s issues. Well, a doctoral thesis is a treasure, a reserve; the theses of students are truly a treasure and a reserve for the country. What should the subject of this thesis be to be beneficial for the country? This is the first issue. Our narrations also emphasize beneficial science. The professors themselves in these Ramadan sessions—where usually every year we have a session with the professors, both male and female, who come here to speak—several of them have warned about the non-beneficial nature of some research works in the country; I have also said this many times. So the first point is that science must meet both today’s needs and future needs; anticipate this future, calculate what we need.

Regarding the nuclear energy issues that were discussed a few years ago—two or three years ago—some said that since we have so much oil, Americans also said the same! Americans said that Iran has so much oil, what does it want with nuclear energy? I said, well, if we do not engage with nuclear energy today, then tomorrow when our oil runs out, we will have to beg for nuclear energy from this and that. Well, yes; when they have it, and we do not have it and need it, they will make us miserable. Did you see what they did over this twenty percent? We needed twenty percent enriched uranium for this Tehran reactor—this very small reactor in Tehran that produces nuclear medicines; we needed this because it was running out and they said it would be finished in a few months; the Westerners took a stance, put on a face, and set conditions that were truly humiliating. I think it was around 89 or 90. Of course, it ultimately turned out in our favor; that is, our youth, when they saw that regarding the sale of twenty percent, they were being treated with disdain, when they saw how they were bothering us, they set out to produce the twenty percent themselves. They worked hard and produced the twenty percent themselves. The main effort is up to twenty percent; that is, in uranium enrichment, from raw uranium to twenty percent, the path is difficult and uphill; from twenty percent to ninety-nine percent, the path is smooth; that is, once someone reaches twenty percent, reaching fifty, eighty, and ninety percent is easy for them; that is why they panicked. Well, their eyes are blinded; they wanted to sell it to us so that we would not pursue its production. I said that if we had this oil that we have, and we did not have it—rather, they had it and we needed oil, they would sell it to us bottle by bottle; now we sell it by the barrel and ton; if we needed this black oil, they would sell it to us bottle by bottle; this is how it is. The day we need nuclear energy due to the absence of oil or a problem with oil; suppose, for example, that the price of oil becomes so cheap—that you see how easily it became cheap—that it is not worth the cost of production; well, what does one do then? One turns away from oil. Well, in such times, we need nuclear energy. Where do we get it from? Who will give it to us? This may arise in ten years, five years, or fifteen years; we must think about this from now on. Similarly, we must constantly think; that is, we must conduct needs assessments for the future and for today, and then it becomes beneficial science; science that is useful for addressing these needs. This is one point that I felt necessary to mention.

Another point is the issue of the speed of progress. The citation bases that mentioned Iran’s rank of nineteenth or seventeenth in the world, well, this is correct; they say we are advancing in the field of science; we are very proud of this; anyone who denies it makes our time bitter, wondering why they deny it—this is also mentioned here in parentheses; some who are university professors, unfortunately, go to universities to speak to students; they say that the scientific advancements they mention are lies! Well, what is a lie? The research center of the Zionist regime expresses concern about Iran’s scientific progress—this has been published in the world; this is not our claim; this is the claim of the Zionist regime; it says—at least trust their words. They go and say, "No, the scientific advancements they mention are not true"; no, scientific progress undoubtedly exists, and its speed is good—but we are behind despite this progress! We must not forget this; we are very behind! We have been kept behind for many years. Now, for example, these new technologies in America have been starting for about 130 or 140 years; after the American Civil War, which was from 1860 to 1864 or 1865; until then, Americans imported from Europe; after that, Americans stood on their own feet and began new technologies. Very well, then they are 150 years ahead of us; they are 130 or 140 years ahead of us! And science is like this; when a person takes one step forward, the second step accelerates. I have given examples many times; I said, you have two people walking together, one happens to find a bicycle; well, naturally, he will overtake you and will be ahead with a distance; then he reaches a car, and you reach the bicycle; when you reach the bicycle, he has reached the car; well, the speed of the car is several times that of the bicycle. In this way, he keeps moving ahead; the speed increases day by day, and this distance becomes larger and larger. This distance exists. We must give great importance to this speed of progress. What dazzled the world was our speed of progress, which they said the speed of progress of the Islamic Republic in science—meaning its scientific progress—is thirteen times the world average; thirteen times! This was correct; of course, I do not know how much it is now; this was about three or four years ago. These have also been stated by the same international bases; these are not our words. Well, we must maintain this speed. If scientific progress falls behind and this speed decreases, then it is unclear what will happen; we will fall behind. Therefore, the speed of progress is also important.

Another issue is the issue of research; research is very important. Of course, we have research institutes, which are good, but the universities themselves must become research-oriented; they should establish research centers, research institutes, and the university itself should become research-oriented. There is no contradiction in having external research institutes and research centers, but the universities themselves should become research-oriented. This is another point.

Another issue is the comprehensive scientific map. Well, the comprehensive scientific map was finally approved and communicated after many ups and downs; however, this comprehensive scientific map must be implemented in important components. This is among those things that until you go into the field and observe it, you cannot determine how much the comprehensive scientific map has been implemented. Which fields have priority? How many students are needed for priority fields, and for fields that do not have priority? All of these must be determined by the scientific map for us. In which regions of the country should which fields be considered based on needs? Well, this naturally requires the territorial planning of the Ministry of Science; the Ministry of Science must have territorial planning for itself to know where the university needs what. Friends, the esteemed ministers who reported discussed making universities mission-oriented; this is a very good idea; I emphasize that this work must be done; however, this work has prerequisites. How can a university be made mission-oriented in a certain distant or nearby city, or in a certain provincial center? These are things that the details of which the scientific map must clarify for us.

One other issue I want to mention is the quality of higher education. We have made good progress in terms of quantity [but] there are deficiencies in terms of quality; indicators must be determined for quality. Of course, there are indicators in the world, but these indicators do not necessarily align with our needs; some of their indicators are good, but some of their indicators do not align with our needs or the realities of our country. The officials of the Ministry of Science must sit down and determine indicators for quality improvement themselves.

Another issue—which I must present these briefly and concisely—is the employment of our graduates. Well, one of the ways to create employment for our graduates is the issue of the connection between industry and university. Industry and university must connect; it is good for both industry and university; for the university, it is good for university management, and it is good for students; this has not yet started in the country. I have information about the work that has been done, and Dr. Farhadi mentioned some of it; for example, in defense matters, where I am directly involved, there are very good collaborations in defense matters with various universities, contracts have been signed, good work is being done, but this is not enough; I have heard that in advanced countries, during students’ defense sessions, industry owners come to participate, listen to the defense; from the very place where this [student] is defending, they sign contracts with him; that is, they capture such a ready-to-work graduate. Our industry must also pay attention to this meaning. This work also requires activity; this activity requires the ministers’ efforts in the government; they must sit down with industry officials, private sector officials, and public sector officials to ensure that a genuine and comprehensive collaboration between the university and the country’s industry takes place. It is not just industry; various management sectors, both private and public, need university research; this work must be done everywhere. This is also an issue.

One issue is the role in the resistant economy, which is based on knowledge-based economy. Of course, we have spoken a lot about this, friends have expressed matters, others have said it, but what must actually happen in the resistant economy has not yet happened. I want to say this; I have just received the reports of government officials regarding the executive programs of the resistant economy; it has just reached me a few days ago! That is, what must actually be realized in the resistant economy, we are still far from it. Well, you should play a role in this area in the university; that is, truly go find your share and act on that share in the true sense of the word.

These were related to scientific issues. Of course, there are many other issues, and I have said these things many times; you also know them, but there is benefit in repeating them.

The second part is the cultural work of universities. Some have mistaken cultural work within the university for concerts and mixed camps; they think this is cultural work; they say students should be happy! Being happy is a good thing for any environment, but how? At what cost? How much have the Westerners benefited from this mixing of boys and girls that we should benefit? One day they told us that in Europe—at that time they were talking about Europe—there is no hijab, and men and women are mixed, and sexual desire is naturally controlled there. Well, now look and see if this is the case? Are desires controlled or are desires stimulated? Today, so many sexual crimes are happening in America and Europe; they no longer even limit themselves to the opposite sex! And it will get worse than this. Islam has recognized man and has given the ruling of hijab, the ruling of non-mixing of men and women. Islam knows you and me; [man] belongs to God and [He] is our creator. What does a mixed camp mean? A mixed mountaineering trip, a mixed camp, sometimes even abroad! No, cultural work has a different essence; it has a different concept. Cultural officials of the universities should understand what they are doing.

Cultural work of the university should be such that it raises believers, ethical individuals—with good morals—revolutionary; cultural work is something that ensures these. The correct cultural work is what raises our youth to be revolutionary. This country has undergone a revolution; we must adhere to this revolution; the principles of this revolution must be part of our life principles to be able to move forward; we must be committed to the ideals, truly love the country—love their country genuinely—be loyal to the system, and have insight and religious and political depth. This youth must have depth in religious and political views so that they do not stumble at the slightest doubt or make mistakes in political matters. Many people stumbled in the events of the 88 sedition; they were not bad people [but] stumbled due to a lack of insight. Well, when you see someone saying, "The election is an excuse, the essence of the system is the target," what should you do? You, who are committed to a system, you, who are ready to give your life for the system and for its preservation, when you see a group shouting like this, what should you do? This is a lack of insight; it is not being aware of one’s duty at the necessary moment. [We must] raise individuals with self-confidence, motivation, and filled with hope. It has been rightly said that despair is the greatest harm; they must not become hopeless; they must be hopeful for the future of the country; there is a place for hope; there is no place for despair; so many capacities! The other day in the government, I said—and all the gentlemen confirmed it; I said that when they say, for example, consider that the growth of a certain European country is one and a half percent or one percent—and this is not something strange—and we expect our growth to be eight percent, nine percent, it is because they have utilized all their capacities and have no idle capacities left, [but] we have idle capacities; we can even reach ten percent growth. These capacities must be filled; these capacities must be utilized. Well, is there no place for hope in a country that has so many capacities?

[Training individuals] with a correct understanding of the country’s situation; they must understand what condition the country is in now. The whole world—our enemies in one way, our friends in another—say that the Islamic Republic of Iran is a powerful country [but] this person goes inside and gives a speech somewhere, saying, "We are nobody, we are nothing, we are isolated!" Self-deprecating; now he may see himself as small; why does he see the nation as small? Why does he see the Islamic Republic and the country as small? This self-deprecation is a very dangerous thing; a feeling of inferiority; when the whole world says it is a dear country, a powerful country, they are upset, they are unhappy that [Iran] has gained influence, taken over everywhere, this person here inside, in a newspaper or in a speech or in a certain university, tells students that no, we are nothing, we are nobody!

[Training individuals] who believe in independence; intellectual independence, political independence, cultural independence, economic independence; a youth who is raised in cultural work must genuinely believe in the independence of his country; he must be faithful to the principles of the revolution and the system, faithful to Islamic culture, optimistic, and have a good spirit. This is cultural work. Well, this is not easy; it is very difficult work. It requires planning.

Of course, the news I receive from some universities does not show these. Make the atmosphere conducive for the believing, revolutionary, motivated, self-respecting, and religious youth. One of your greatest responsibilities is this: make sure that these believing and faith-filled groups speak first; the dominant atmosphere should be in their hands; this is among your duties.

Finally, dear brothers and sisters, dear university people! I am fond of the university; I have long believed in the university and am very fond of it; know that the university and students today are the target of the greatest conspiracies; they are afraid that we will have a university where its students and professors enter the field with a revolutionary spirit, with an aggressive spirit, breaking the red lines that the enemies have set for them, moving forward, advancing the country, raising the banner of science, and emphasizing revolutionary slogans; they are planning to prevent this from happening; they are spending money. The enemies are planning the path of future domination. The old form of colonialism is no longer practical; what they called "new colonialism" is gradually becoming outdated; what is necessary and what they are pursuing is that thoughts within active and intelligent elements and elites in a country should be shaped in a way that fulfills their goals; they are investing for this, they are spending money for this. Attention must be paid to these concerns.

We also have good, valuable professors; fortunately, we have thousands of believing, revolutionary, and interested professors; they were there before, we had them during the Sacred Defense, but today, thank God, we have several times more believing and revolutionary professors than before; we must appreciate them. We hope that God Almighty grants you and us the success to carry out these works.

The time is up; we have talked a lot with you today; you have listened well. When the listener pays good attention—I feel that you all, thank God, have given your hearts and listened—we have said enough, but I have noted down more than what I have presented to you; however, there is no time left.

We ask God Almighty to grant you all success and support; may His blessings descend upon you; God willing, these responsibilities you have today—whether in the university as a president, as a professor; whether in the administrative bodies of ministries, in the Supreme Council of Cultural Revolution, in the parliament, in the representations—these various and multiple responsibilities that each of you has become a source of pride for you before God.

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