His Eminence's Statements in a Question and Answer Session with Youth on the Second Day of the Fajr Decade (Islamic Revolution and Youth)

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

First, I welcome you dear youth and feel pleased to once again sit in your warm gathering, to listen to you and speak with you. Wherever there are young people, there is freshness, vitality, purity, joy, and goodness, and we appreciate this. God willing, may this session of ours also be beneficial; may it not be too hard for you, and may the warmth of these lights not trouble you too much, especially for the girls who are inside the tent and may find it a bit difficult to endure the heat. In any case, I am ready for you to begin.

By Your grace, O Kind One. Indeed, We have granted you a manifest victory. My dear father! When I entered the realm of existence, several years had passed since the revolution occurred. Nevertheless, I take pride in the revolution that took place under the leadership of the dear Imam Khomeini (may his soul be sanctified) and through the efforts of you and all our dear and valiant nation. I am one of the youth who came after the years of epic; I am one of the youth after the revolution. Therefore, I only understood the revolution when this fruitful sapling was in a state of resilience. Thus, I have always had this question: Why did our revolution come into being? How did so many men and women, old and young, pour into the streets and strike at the heart of history under your esteemed leadership and create that great event? I kindly ask you to fulfill my wish and answer my question in your delightful words. Thank you.

In the Name of God, the Most Gracious, the Most Merciful. This is one of the most natural and logical questions that today’s youth can raise, and our dear girl posed the question very well and with eloquent and delightful expressions; God willing, may she be successful. I will answer as far as the capacity of this session allows.

Our revolution was a massive popular movement against a government that had almost all the characteristics of a bad government; it was corrupt, dependent, imposed, and incompetent. I will briefly explain these four characteristics:

Firstly, that government was corrupt; they had financial corruption; they had moral corruption; they had administrative corruption. In their financial corruption, it suffices to say that the Shah himself and his family were involved in most of the major economic transactions of this country. He and his brothers and sisters were among those who amassed the most personal wealth. Reza Khan accumulated a vast fortune during his sixteen or seventeen years of reign. It is worth noting that some cities in this country, according to documents, were entirely owned by Reza Khan! For example, the city of Fariman was completely the property of Reza Khan! The best properties and lands in this country belonged to him. He had an interest in such things and in jewels. Of course, his children had a somewhat broader taste; they liked and collected all kinds of wealth! The best evidence is that when they left this country, their billions of dollars were piled up in foreign banks! You may know that after the revolution, we wanted them to return the Shah's wealth to us, and of course, it was natural that they would not respond. At that time, the estimate of the total wealth of this family was tens of billions of dollars! They went to various places around the world and all became wealthy. This vast wealth was not earned through hard work or legitimate business; it was wealth created through illegitimate hoarding and accumulation. A regime that had such financial corruption at its head, see how it treated the people!

From a moral standpoint, they were also corrupt. Smuggling gangs operated under the control of the brothers and sisters of this person. In terms of moral and sexual issues, there are things that mentioning and hearing them brings shame to one's forehead. Of course, a part of the memories of these things was later written and published by his relatives and aides.

From the perspective of administrative corruption, they were also in decline. In management, they did not observe qualifications; they relied on their own dependencies and the orders of foreign intelligence and security services and brought people to power. See; a government that takes bribes at its head, accumulates wealth, engages in smuggling, and betrays the people, what kind of government is it? If someone wants to say these things with their evidence and proofs, it will become books.

They were dependent. Their dependency was because they had completely severed ties with the people. To maintain their own government, they felt compelled to rely on foreigners. Reza Khan was brought to power by the British, which is a well-documented and clear historical fact. Mohammad Reza was also established by the British. After Dr. Mossadegh's government, the Americans instigated the coup, and of course, they took it from the hands of the British and established their own control. They were dependent in most matters of this country. American advisors and tens of thousands of other Americans held sensitive jobs and received exorbitant incomes in the most important military, intelligence, economic, and political centers of this country, and they were the ones who actually carried out the work and directed it. The intelligence apparatus of this country was created by the Americans and Israelis. In policies, they followed the opinions of the British and, in recent times, the opinions of the Americans. In regional and global matters, even in economic matters - for example, how much should the price of oil be, how should oil be sold, what should be the quality of foreign companies in Iranian oil - in all these important and sensitive issues, they did what was requested of them! Of course, they also considered their own interests. They did not sacrifice for foreigners, but rather, to maintain their own government, they completely relied on foreigners and allowed them to act against this country and this nation.

Their government was imposed and coup-based. They came to power through a coup; both Reza Khan and Mohammad Reza came to power through a coup. A coup government, as is known, is a government imposed on the people, and there is no sign of the people's votes, beliefs, attachments, culture, and requests and will. They had no respect for the people's votes, for the people's desires, for the people's beliefs, for the people's religion, and for the people's culture; there was no intimate and friendly relationship with the people. The relationship was hostile; it was a master-servant relationship; it was a lord and servant relationship; it was monarchy! Monarchy means this; it means an absolute government that has no obligations to the people. The Pahlavi family lived in our country like this for fifty years.

And finally, they were incompetent. You see the current situation of the country. There is no doubt that everyone in this country knows - especially you young people - that we are among the countries that need to strive for years to reach the point we deserve in the fields of science and technology and scientific advancements and research. This backwardness is due to fifty years of the incompetent regime that could not utilize the immense capacity of this country and the overflowing talents of this nation. You look at this talent today and see. See how our youth shine in the fields of international scientific competitions! In the past, these talents were not utilized and were ignored. They were only used in the direction of their own illegitimate goals. Of course, some left, many stayed; but without any brilliance in their talents and without any work being done.

They had left the country in ruins. After the war, one of our greatest tasks was to repair the ruins of the war. We saw that what the war brought upon this nation was far less than what the government of the Pahlavi family had brought! Such a government had ruled over the people for years. When in 1961 the cry of the Imam rose, the people's resentment burst forth. The people had been harboring resentment for decades. Some had become accustomed to that situation, many had harbored resentment. The Imam's words resonated in their hearts. Know that on the day the Imam raised this cry, he was not yet a well-known religious authority. Of course, he was very respected among the scholars and greats in Qom, and had a very high standing; but he was not that well-known among the people across the country. When this cry was raised, because it was true, because it was just - because it was based on the demands of the people and fundamentally based on Islam and religion - it immediately spread everywhere naturally; it circulated from mouth to mouth, from hand to hand, from heart to heart, reached everywhere, and made the people fond of the Imam. Our great Imam, who in 1961 at the beginning of the struggles was not that famous, by June 1962 had reached a position and standing in the hearts of the people that the event of June 15, 1962, occurred in Tehran, and thousands sacrificed their lives for the Imam. This was due to the truth of that cry.

The Imam articulated the teachings of Islam for the people; he explained the meaning of governance; he explained the meaning of humanity and clarified for the people what was happening to them and how they should be. The truths that individuals dared not speak, he stated openly - not in whispers, not in pamphlets, not in the way that groups and parties express themselves in a closed manner and for party cadres - but clearly, easily, in the atmosphere, for the general public. This was how the people responded. Of course, from the day the Imam started until the day this revolution triumphed, it took fifteen years; fifteen difficult years. The Imam's students, the Imam's friends, the Imam's disciples, the enlightened individuals of society, understood the depths and spirit of this message, took it, and expressed it in various places and in different circles and among different classes. The saying and reiterating of these words and standing firm in the path of these words created numerous problems. Thousands were martyred, and several times that number fell under torture. A very hard period passed. Some did not return home safely and comfortably for a single night during these fifteen years; some did not leave their homes with the assurance that they would not be harmed. The hardships passed, and the Imam, throughout this period, led wisely, sagaciously, and courageously, and finally, in the last year or two, these surging waves of the people emerged. Wherever the masses entered the field with a religious motivation, with a divine motivation, and without material expectations, no power can stand against them. Just as the Imam said, they could not stand against our empty-handed nation with all their equipment; thus, this revolution came into being and triumphed.

I extend my greetings and congratulations on the twentieth anniversary of the glorious victory of the Islamic Revolution and the blessed days of the Fajr decade. Given that in the course of the revolution's fruition, besides the movement of the Imam (may his soul be sanctified), there were other intellectual currents and groups that claimed to be revolutionary and engaged in struggle, it was the movement of Imam Khomeini (may his soul be sanctified) that was able to attract the millions of people, especially the youth. In continuation of your excellency's remarks, my question is: What characteristics and qualities were present in Imam Khomeini and his movement and uprising that so fervently drew the people's enthusiastic reception and, in fact, brought them to the scene under his leadership, and why were other currents not accepted by the people?

This is a very good question. Yes; as you said, the struggles against the Pahlavi regime had begun long ago; that is, from the time of Reza Khan and from the year 1935. Of course, previously, the late Modarres had begun his struggles, but they martyred him. In 1935, the great movement of the scholars began in Mashhad, and the late Ayatollah Qomi and a number of scholars who were with him began their struggle. In the late period of Reza Khan, non-Islamic groups had gatherings and began their struggles. Then in the 1940s, party and group struggles began on one side and the scholarly and popular movement on the other side. In the following years, many struggles began. Of course, all these struggles had impacts; but as you say, none of them had the power to mobilize the masses and could not bring the struggle from small groups and elites to the vast masses of the people. The secret of the Imam's victory was that he was able to perform this great art and miracle and bring the struggle to the level of the people. But what was the reason? Of course, some of these reasons relate to the characteristics of our great Imam, which I will also mention; but the main reason was that the Imam spoke from the position of a high-ranking and trusted cleric, speaking about Islam. Islam was the public belief of the people. This is the characteristic of a religious movement and the characteristic of a religious motivation.

Religious motivation differs from material and party motivations. In material and party motivations, the acquisition of power and governance is more prominent. Individuals who enter the struggle each define a position for themselves: What should we do in the future system? What should we become? But in a religious movement, there is none of this; everyone enters to fulfill their duty. The Imam relied on Islam and articulated the elevation of Islam. The depth of the people's movement started from here; because all the people entered with their faith. For example, you would see that in a certain village, the people respond to the issues. Now you see if a political party wants to accompany the people of a remote village, how much effort it must make to engage each of them; whereas the Imam did not have such an effort with this characteristic; but with his message, they entered the field with faith. In the big cities, it was the same. In Tehran, which was the center, it was the same. Therefore, the main issue was Islam; that is, the Imam relied on Islam. Of course, there were other characteristics as well. The Imam was naturally a popular person and relied on the people. I do not forget that in 1961 - when our great Imam was not yet that famous - in one of the speeches he gave that year in Qom, he addressed the government of that time and said that if you continue this behavior, I will fill this endless desert of Qom with people! Everyone was astonished at how the Imam was so confident and assured of the people from the corner of a mosque in Qom. A few months later, in 1962, when the Imam gave that speech at the Feyziyeh School, two days later the event of June 15 occurred in Tehran, and the people stood against tanks and machine guns and rifles.

Of course, I mentioned that the personal characteristics of the Imam were very influential. The Imam was, in the true sense of the word, a man of will and iron determination; he was a person who was completely faithful to his path; just as it is mentioned in the Quran regarding the Prophet that "The Messenger believed in what was revealed to him from his Lord." He had complete faith in his path; he was a truthful and straightforward man; he was not a politician or a schemer; he was a very wise and far-sighted man. The Imam's wisdom, foresight, and ability to discern the next steps were very high. He was persistent and tireless. It is worth recalling that the Imam began these struggles at the age of sixty-three. I remember that in that year, he said in his speech that I am sixty-three years old this year, and if they kill me, I will have died at an age at which the Prophet and Amir al-Mu'minin passed away. A sixty-three-year-old man was energizing the youth and giving them strength and vitality. When he entered Tehran and the events of the twelfth of Bahman and the victory of the revolution occurred, he was a man nearly eighty years old. See how an elderly man at this age - which is the time for retirement and fatigue - enters the field with the vitality of youth. Therefore, the personal characteristics of the Imam were very effective; the issue of reliance on Islam and faith and the beliefs of the people also existed.

I am truly happy that I was able to serve you in this session of the Fajr decade, and this has become one of the sweetest Fajr decades for me. This year marks the twentieth anniversary of the victory of the Islamic Revolution. Perhaps the people initially did not intend to establish a government. Perhaps the general public and most of them revolted to overthrow the oppressive government; but as Imam Khomeini (may his soul be sanctified) said on the twelfth of Bahman 1979, from the beginning, their intention after overthrowing the monarchy was to establish an Islamic government. Establishing an Islamic government is certainly not a simple task; it requires strong human forces, so that with reliance on these individuals, we can say that we have established an Islamic government. Did Imam Khomeini have individuals in mind from the beginning? Who were his main companions at that time?

When the Imam began the struggle, I cannot say that for example in the years 1961 and 1962 he had the necessary cadres; however, the Imam was creating cadres. You should note that the Imam was a well-established figure in the religious seminary of Qom, and he was surrounded by a group of capable and faithful young people. He also had connections with other classes. With his messages and statements, he was truly educating and correcting people; both intellectually and spiritually and morally. A prominent and capable cadre is not necessarily someone who has completed a management course or political science; they are individuals who understand the goals well, can discern the paths well, can make good decisions, and can act well. This is achieved through continuous education. This was something that was naturally done in the Imam's circle and by that great man; not in a specific classroom, but through interactions, behaviors, messages, and corrections. But more importantly, the Imam created a cadre at the national level. The Imam's cadre-building was different from party cadre-building. Parties sit down and specifically train individuals to give them certain jobs; but the Imam trained the youth and instilled in them a spirit of self-confidence. From the beginning, the Imam particularly relied on the youth, and this became the case.

Of course, after the revolution triumphed, both those who were in the Imam's circle and those who were outside of it came and seized the work and began to take charge - with changes and reforms that gradually took place - but keep in mind that the Imam's path was clear, their method was known, and they knew what they wanted. The Imam's method was the method that the prophets followed; that is, injecting deep faith and belief, along with insight and awareness and contemplation into their audience. Such a method naturally blossoms talents and nurtures cadres. It was not necessary to prepare a list ten years in advance saying that we want this person for this job; rather, naturally, long lists would emerge.

You know that the "Revolution Council" was formed in Iran before the revolution, and a number of individuals were appointed as members of the "Revolution Council"; they did not need anyone and did not encounter any problems, although at that time these individuals were unknown; even they themselves were not aware of their membership. I myself was one of the members of the "Revolution Council," but I did not know that I was a member of this council. They appointed me for membership in this council, and later informed me; I came from Mashhad to Tehran and began working. Therefore, the Imam knew and was aware. Of course, he also consulted with his close associates in Tehran who had connections with these individuals for selecting people; the path was also a clear path.

We are happy to be in your service. I congratulate you on the blessed Fajr decade and, with your permission, I will present my question. My question, as a student, is in the field of art. Art has always played a significant role in society and events and in the enduring nature of these events. For example, art in our society has always been present in the struggle and revolution and also during the eight years of defense and after that, when the phase of reconstruction began. My request is that you provide your analysis and interpretation regarding the art of these two decades after the revolution. My next question is, how do you view the current state of art, and what recommendations do you have for its improvement? Thank you.

What you said about the role of art is completely correct. Art is an eloquent language for all subjects, especially complex subjects like the revolution. It is good that I now continue the response I gave to the question of this dear girl at the beginning of the session, that whatever people like me say about the revolution, we will not be able to explain that great truth; unless the language of art enters the field. It is the language of art that can elucidate and clarify great events and enlighten minds. Therefore, as you pointed out, it is completely correct; art has such a role.

Of course, before the victory of the revolution, during the fifteen years of struggles, unfortunately, art was rarely present in this field, except very occasionally. Sometimes good poems were written that had an impact on enlightening minds. Recently - perhaps in the 1970s - some plays and performances also entered the field, but very little and rarely. For example, in Tehran, the play "Abu Zar" was staged; in Mashhad, the play "Rain" was staged by good young people - who are still active in the field of art - but it was very little. The point is; art did not have a significant role at that time.

Unfortunately, under the previous regime - which the fifteen years of struggles also fall within those years - art was under the control of the powerful and had truly fallen into decline and was not present in the field. However, from the moment of the victory of the revolution, art entered the field; it came from two sources, mainly through emerging artistic talents - that is, the youth. You now see that among the famous artists we have, many of them are the youth who emerged after the revolution. These are individuals who either were in the war fronts or in the scenes of the revolution, and with their faith, gained self-confidence and were drawn towards art; for example, they took a camera and went to the fronts to take photographs. These works drew them towards art and likewise for other arts. They were mostly young people who started from the very beginning of the revolution; some were artists from before the revolution who responded to the revolution; unfortunately, many did not respond and sat aside and did not put their art in the service of the revolution. Overall, from the very beginning of the revolution until today, which has been twenty years, art has played a significant role and in various fields, various types of art - not just performing arts or poetry, but all types of art - have entered the field and have done remarkable and great works, and young artists have been nurtured.

However, regarding your question about my view on the current state of art, I must say that if you compare today with before the revolution, our situation is much better and we have prominence. But if we compare it with what we should be, no, we are behind; I firmly believe that we are behind. We still have many shortcomings in storytelling, poetry, and performing arts - that is, cinema and theater; there are many works yet to be done, and one observes numerous amateurish efforts. I hope that those who are active in artistic fields can, just as we have observed self-confidence in other areas of the revolution where we have done works that the world has noticed - in industry, in military industries, and in scientific fields - that we can, God willing, do works in the field of art that will be a hallmark of our great nation and our great revolution. I have this hope.

Thank you for hosting us and for welcoming us into your home. I have a question for you; but before that, I will present my question with a very brief introduction. The circumstances and events of the early revolution shaped the youth of that period in a specific way. Should today’s youth face the same circumstances? That is, should they have the same tastes, the same style of dress, the same type of presence in society, the same desires, and the same needs? In other words, the current generation of today’s society is facing conditions that are very different from those of the early revolution; but unfortunately, some decrees are issued for this generation that may be said to be somewhat unsatisfactory and unpleasant for this generation. Please tell me what the most natural behavior that can be expected from today’s youth is? Or better yet, what characteristics do you accept for today’s youth?

First, let me make a small correction in your expressions. You said "the early revolution"; I do not know when the early revolution is!

I meant the early days of the revolution.

"Early days of the revolution" is good; but "the early revolution" is not a correct and complete expression. Do not arbitrarily divide the revolution into hypothetical and imaginary periods. I see some people say this! Some say "the decades of the revolution" - the first decade, the second decade, the third decade - but the nineteenth year and the twentieth year and the twenty-first year have no distinctive characteristics with each other. It is not that a wall has been drawn between this decade and that decade. The revolution is a period; the revolution is a continuous movement; the revolution is not a sudden and instantaneous thing; it is a transformation that occurs continuously over many years. The faster and better we progress, of course, the sooner and better we will reach our goals.

You see; that there are various tastes or different requirements regarding youth is undeniable. In terms of clothing and dress and what can be called "taste," every time, every period, every city, every class, and every environment has its own requirements. You are now wearing a dress here that if you go to the southeastern corner of the country, it is certain that this dress is not very desirable there; there, there is another dress that is chosen according to climatic, geographical, historical, and other requirements, and likewise in another corner. These are not things that are the main separators.

What we expect from youth today is exactly the same as what we expected from youth on the very first day of the revolution and before the revolution. We expect youth to be lively, enthusiastic, innovative, creative, to work, to avoid laziness and idleness, to make piety their slogan, to truly pursue piety - the same meaning of "piety" that is interpreted in Persian and has a good meaning. I think I once explained this in my Friday prayer sermons - to be self-restrained, to use this tremendous force called youth for their own development, growth, and service to their country, family, and environment. We expect this from youth; whenever there is a requirement. When there is war in the country, there is one expectation from youth; when there is a period of construction and effort, there is another expectation; and when there is a field of science and scientific advancement and research, there is another expectation from youth. It is also correct to say that from every youth, depending on their talents, their jobs, their desires, and their preferences, there are expectations that collectively shape our great national movement and serve as a motor for the movement of the country. Youth are truly, in a sense, the driving force of the country; both in their present as youth and in their future as men and women and managers and officials of the country. Each of them, wherever they are, should utilize this tremendous force of youth with purity, piety, and devotion.

Of course, sometimes piety has its own requirements. For example, we consider hijab and that feminine protection - which is actually respect for women - as a manifestation of piety. Of course, I do not find it necessary to talk about the issue of hijab now; because you all are hijab-wearing and believe in hijab. Hijab is a good thing; now how to ensure this hijab, of course, there may be different tastes and opinions. In any case, my expectation from youth is what I have mentioned.

I do not know why they say the horse is a noble animal, the dove is beautiful, and why there is no vulture in anyone's cage. What does the clover flower lack compared to the red tulip? Eyes must be washed; a different view must be taken. We have learned from our elders and feel that by constantly washing our hearts, souls, and views, we can see anew; but both in the family and in the social space, it seems that there is a misunderstanding regarding youth; due to this novelty and modernity that they believe in and is, after all, the requirement of their age and life conditions and the atmosphere of their youth. The feeling in families is that fathers and mothers want youth to live the way they lived, or that the things that fathers and mothers could not achieve, now sons and daughters should achieve. In society, after all, the traditions and customs and things that dominate society - which I do not mean that all of them are necessarily incorrect - are hardly receptive to this modernity of youth, and perhaps even youth may be accused of carelessness or recklessness and ignorance. We think that in this twenty-year opportunity, we have had enough time to solidify our fundamental principles of belief regarding the revolution and our great movement; but sometimes we feel that in areas where there is the possibility of more maneuvering and the emergence of creativity and new perspectives on the subject, those areas should be discovered and considered. For example, Imam Khomeini had different views on music and chess, which brought about a real revolution in these two subjects and there was a very significant opening regarding youth. I, who consider Martyr Rajai as one of the great examples of piety, sincerity, and faith, saw a picture of him that in the height of the early years of the revolution, he was sitting with Imam wearing a short-sleeved shirt and talking. My point is that you, as a religious leader and as the elder of billions of people, what do you think after solidifying those fundamental principles, in what areas can we allow modernity and innovation so that youth can experience transformations based on their spirit and have more freedom and, God forbid, not be confined to very rigid frameworks?

The poem you read, who was it by?

It was by the late Sohrab Sepehri.

Very well. I accept most of what you said. First of all, regarding what you say, "Where can youth innovate?" we should say that innovation is not something that requires permission, and someone who wants to innovate should not seek permission from anyone. If there is a field, this innovation and creativity will emerge. I believe innovation should occur in all areas. The meaning of innovation is not that we question our accepted logical and rational principles. The meaning of innovation is progress and evolution in matters that are evolving. For example, justice is a good thing. Someone who wants to innovate finds a good way to achieve justice; but they do not doubt the goodness of justice. Love for parents and love for children is a natural matter; someone may find a way for it that has not existed before; but in the essence of these principles, no one doubts. Therefore, when you refer to innovation and say that youth want to innovate, it does not necessarily mean that innovations include illogical and unreasonable innovations. Therefore, innovation is rightly desired.

I completely agree that innovation should occur; but regarding what you say that society does not accept, I cannot fully accept that from you. Now either you, because you are young and are in your family or elsewhere, have information that I do not have; or I, because I have more experience and more information, know something that you do not know; in any case, it is one of these two. I suspect that our society is a society that nurtures and welcomes innovation. One example is the one you mentioned regarding Imam Khomeini. The great Imam was an eighty-year-old elderly man who, in the last years of his life, issued these two fatwas that you mentioned. These indicate that our society is indeed a society that is completely in harmony and in tune with new and reasonable phenomena.

Our families are the same. Of course, families may confront some "excesses of youth" which is also logical. You should not expect fathers and mothers to not give any advice to their youth. Every youth needs the intellectual support of their parents. One should not imagine that the intellectual support of parents and the do's and don'ts of fathers and mothers and their caring advice will hinder youth innovation; no, it is not like that. I do not think that in cases where innovation is reasonable and logical and correct, parents or especially our society will stand against it; no. Today, encouraging innovation is one of the repeated slogans of this society and this system.

We love innovation; however, just as you also fully noted in your remarks and I also emphasized, innovation should not lead to illogical and sometimes foolish innovations; that is, one should not oppose everything that is traditional, everything that comes from the previous generation, or everything that is old, just because I want to innovate. This is not logical; this is not accepted by reason. Innovation means that in those fields where there is evolutionary movement, we should advance it. Therefore, from youth, this expectation exists that they innovate and create.

Of course, there are also individuals whose eyes and ears are very closed; I do not deny this either. There is rigidity and obstinacy, but even those rigid individuals can be enlightened with the right logic. We experienced this a lot during the struggles. There were young people around us who sometimes raised issues in their families that caused their fathers and mothers to become upset. It happened that some of these fathers and mothers came to us. For myself, I had several such encounters. When one spoke with that father and mother, one would see that they had no fanaticism, but because they did not understand the content of their child's words - that is, the youth had not been able to express their purpose correctly - they became upset. In any case, even those people who one thinks have fanaticism and rigidity can be justified with correct logic. Of course, before that, one should pay attention to the point that what they are presenting is not fanaticism and rigidity; rather, they want to correct a mistake of mine. This point should also be considered.

I greet you and thank you for paying attention to the issues of youth. It is said that when speech ceases, music begins to speak; with the difference that this language not only stems from the culture it has arisen from, but it can also encompass a much wider scope that includes the whole world and can become an international language. Just as speech can have positive, dynamic, and valuable aspects, it can also be trivial, incorrect, and worthless. Given these various aspects of music, Imam Khomeini (may his soul be sanctified), with his attention to music and its importance in today’s society, expressed his views on this matter and deemed its permissible and non-lyrical form acceptable with certain specific considerations that are relevant to our society and Islam. After that, although we faced a slow progression of music, we have, however, witnessed a growing trend of music in our country. The issue that exists and has caused this art not to find its true place commensurate with its capabilities in our society is that, in general, the artistic and cultural affairs of our country have multiple officials and custodians who make decisions and express opinions in these areas in parallel. If we want to say it more transparently, we must state that there are many differences in tastes in these areas that have caused the youth and especially our music community to remain in a state of uncertainty regarding this matter. My question to you is, aside from the jurisprudential aspects that have been previously addressed and asked of you, what is your specific opinion regarding the social capabilities of music as an art, and what conditions should music have in our contemporary society, with our contemporary requirements, with the modernities that our youth seek? Also, please express your views regarding the special aspects of non-traditional music, as it is an international language - not Western. Do you believe that the best way to combat cultural invasion - one of the most important methods of which is infiltration through art and especially through music - is to present pure, clean, and genuine models that are compatible with our national and religious conditions?

To say that music is the best way to combat cultural invasion, no; I do not believe that music has such an attraction.

It is better to say it is one of the ways to combat cultural invasion.

Yes; it is one of the ways. Of course, it can be under certain conditions; but I do not consider it the best way. You see; there are two discussions regarding music: one is to see what the characteristics of permissible and forbidden music are, and the other is to specify the boundaries in the instances so that, as you say, the youth know which one is forbidden and which one is permissible. Of course, the second is not an easy task. It is a difficult task for one to specify one by one the various performances of music - foreign music, Iranian music with its various types; with lyrics, without lyrics - but it has general characteristics that can be stated. Of course, I have also told some individuals who were involved in this matter what I could and knew; now I will briefly share some with you.

You see; music that leads a person to idleness, triviality, and apathy and disillusionment from the realities of life and such things is not permissible; it is forbidden music. Music that makes a person forget spirituality, God, and remembrance is forbidden. Music that encourages a person towards sin and lust is forbidden; this is the Islamic view. If music does not have these harmful characteristics and does not lead to prohibition, then it is not forbidden. Some of what I said applies to instrumental music and instruments; some even applies to lyrics. That is, it is possible to perform a simple harmless music, but the lyrics sung in this music may be misleading; lyrics that encourage immorality, recklessness, lust, negligence, and such things; then it becomes forbidden. Therefore, the boundary of permissibility and prohibition in music is not determined by being Iranian, traditional, old, classical, Western, or Eastern; the boundary is what I mentioned. This criterion can be provided to you, but whether this tape belongs to which category, I cannot specify.

Of course, there are now institutions that do censorship; however, I am not very confident that these censures are one hundred percent accurate. Sometimes they come to us and say that a very bad or trivial tape is being broadcast as permissible; sometimes the opposite may happen. I do not know how much these censures are carried out based on reality and criteria; but what I can tell you as a good youth and as someone who is like my children is my advice and opinion, which I have expressed.

I believe that music can be misleading, it can lead a person to lust, it can drown a person in triviality and corruption and degradation; it can also not be so and can be the opposite. The boundary of permissibility and prohibition is here. I hope that you youth can enter the field with this endowment of piety and produce works that truly possess the characteristics of good and eloquent music and genuinely have a positive impact and truly guide youth and souls towards purity and spirituality and truth.

There is no power and no strength except with God, the Most High, the Most Great. Dear Leader! I greet you, especially the athletes, and especially the wrestling community:

Why do you sometimes place a crown on your head? The birds of the Qaf know the way of kingship. The sword that the sky gives water from its grace Only the world takes without gratitude from the army.

I thank God Almighty that I am passing through the period of youth in conditions where twenty years have passed since the glorious Islamic Revolution of Iran, and we are on the threshold of the third decade of the Islamic Revolution. I begin my speech with the delightful words of the Imam (may his soul be sanctified) who said: "I am not an athlete; but I love athletes." This wise sentence of the Imam carries thousands of messages. The Imam placed a special priority on sports. Given your statements regarding sports - especially competitive sports - and that Iran should be among the top three teams in the world of sports so that the noble youth of Islamic Iran can export the Islamic Revolution in the vast arenas of sports and show the power of the Islamic Republic of Iran to the world, I say that as you are aware, "sports" has a very wide spectrum in the world, especially in economic, social, and even political matters. As you are also aware, "public sports" and "competitive sports" are two separate categories. For example, in the Olympics - which is held in twenty-five disciplines - professional athletes who have trained with knowledge, technique, and fundamental training and hope for a bright future take the lead over others. Unfortunately, your guidelines regarding sports and competitive sports have not been understood in our governmental system. A clear example of this is that the honorable representatives of the parliament, with unprofessional opinions regarding sports and by approving the budget for the year 1998, weakened the body of sports. Given the numerous problems in Iranian sports, including the issues of military service for champions, housing, suitable jobs - which is just a glimpse of the problems in sports - do you not think that for a youth who wants to become a champion, with the fear of an uncertain future and with the rocky road of championship ahead, this seems a bit impossible? I kindly ask you to express your analysis and evaluation of the current sports issues in the country and whether you are satisfied with this situation of sports or not?

God willing, may you be successful. Mr. Jadidi, Mashallah, with the mane and stature of a champion, is also a poet; that is very good. You said that with this rocky road, championship is impossible; you have shown that it is possible; how can you say it is impossible?! You and your peers and the good wrestling children, with this rocky road and these problems, have been able to achieve championship, thank God. In other sports, we have had very good children who have shone very well and have done good works; this rocky road has also been there. So it is clear that with effort, determination, and willpower, especially in outstanding athletes, one can overcome rocky roads and grapple with problems.

My opinion regarding sports is the same as I have said many times. I consider sports necessary for all people. I consider sports necessary for youth; for middle-aged and elderly men and women, it is also obligatory. Therefore, if sports are necessary for youth, they are obligatory for us; because for middle-aged individuals, it is a matter of life and death. That is, if they exercise, they will have a healthy life and will pass through it, and if they do not exercise, they will suffer from illness and depression. Of course, sports are also necessary for youth; because if they turn to sports, they will have health, vitality, joy, and beauty. Therefore, I consider sports appropriate for all people - men and women - according to their own needs.

Sports do not necessarily mean competitive sports and participating in competitions. Some think that being an athlete means that one must participate in competitions. If we say women should exercise, does it mean they must participate in competitions? No. They should exercise, just as they eat food; just as they carry out their daily tasks; just as they study. Sports should be one of the essential programs of their lives.

On the other hand, I believe that competitive sports are also necessary. If there are no competitive sports, public sports will not be realized at all. There must always be a peak so that many individuals can move in the valleys; thus, competitive sports are necessary for this reason. Of course, competitive sports and participation in international arenas also have other benefits, and that is the pride and fame of the nation. It shows that our nation has determination and will; it has such youth, it does such things, it makes such plans. This is, in fact, a national display in a global arena. Competitive sports and participation in international arenas also have these benefits. For this reason, I agree with all of these.

Of course, I do not have information about the budget situation of sports this year. The budget relates to the government and parliament, and I do not know the exact figures. Of course, I sometimes watch the detailed television programs from the parliament regarding the budget, and the budget booklet is also brought to us; but I do not know exactly how the budget for sports is that has caused you concern. The sports officials are also interested in carrying out this work; however, I am not fully satisfied with the current state of sports in our country. Of course, there is movement; but neither is "public sports" very public, nor is "sports in international arenas" as successful as it should be.

Recently, the sports officials of the country and some athletes were here. I told them that my belief is that Iran should not be among the last ranks in international sports arenas; it should be one of the top three countries in global sports. I do not say it must be first or second; no, it should naturally be at the forefront. The reason is that we have a long sports history; we have healthy youth; we have suitable climates for physical growth; we have talented individuals, and we should progress in the world.

Of course, our indigenous sports - sports that relate to our past culture - are unfortunately neglected, and it is not in our hands. Many sports in our country are neglected, and I mentioned some of them in that meeting. Chogan, which is one of our ancient sports; some of these traditional sports are also very good sports. These can be introduced to the world. We can even create sports in the world. One day, football did not exist in the world; but it was created. One day, basketball did not exist in the world; but it was created. So why should Iranian athletes and Iranian sports experts not innovate? Now, the discussion was about innovation; one of the fields of innovation is sports. They should innovate, do new things; both in sports matters and in the sport itself.

In public sports, we must also take fundamental steps. Since these words will be heard by the youth and the general public, I truly recommend everyone to engage in sports. Sometimes I go to the heights of northern Tehran in the mornings, and when I see that sometimes it is empty, I truly feel sad. Sometimes it happens that on Fridays, when I go at a busy time, I feel happy to see a large crowd. I believe that God Almighty has provided a free and open means for the people of Tehran to exercise in these heights of Alborz; but most do not use it. These heights of Alborz, we have neither paid for nor done anything for; so let us take advantage of this divine blessing. This is sports, this is movement; activity in open space and fresh air. Almost all cities in the country have these free facilities. Facilities are not necessarily a wrestling mat or a football field; of course, that is also part of the facilities and must be had, and if we do not have it, we should think about it - but what public and general sports need is our effort and the existence of a space where one can exercise in this way, and fortunately, this exists to some extent everywhere.

I recommend everyone to engage in sports. I advise champions, heroes, specialists, and athletes to innovate, to be serious and strive to acquire more skills and greater physical strength, so that they can advance in international arenas. I also advise those who are responsible for these sports complexes to do everything they can to provide opportunities for athletes to carry out these tasks.

I greet you, and thank you for giving your time to us representatives of the youth generation. Mr. Khamenei! Given that our society is a young society and it seems that fortunately, the first pastime of our youth is currently exercising or seriously pursuing sports, and since our youth, after all, want to become more familiar with the personality dimensions of their leader, my question is whether you manage to watch sports programs on television in your daily schedule? The other question - given that Mr. Estili is also present here - is that when Mr. Estili scored that beautiful goal against the American team, what was your feeling, and what made you issue that message after the game?

He later came to me, and I said to him as a reward for that goal, I will kiss your forehead, and I did. Unfortunately, I do not often have the opportunity to watch sports programs on television; it rarely happens. On the one hand, most of the sports that are broadcast are football. I have no expertise in football and did not play football in my youth; I engaged in volleyball. However, that night when Iran played against America, I watched that game. Of course, the truth is that I did not want to watch it that night; because it was late and it was my bedtime; but as I sat down, I turned on the television and suddenly encountered his goal, and sleep left me, and I sat to watch the rest of the game.

But the reason I issued that message was that these gentlemen - the football players - when they came to me, I spoke extensively with them, which of course the report of that meeting was not broadcast, and the people were not informed of the content of that meeting I had with these youth; but now I will share a few sentences with you. Before that match - perhaps a few weeks, or a month, or more - the media affiliated with the media empire were advertising that this match was a political match! Although everyone says that football and sports are not political; but at that time, everyone was advertising that this was a political match! From this action, two goals were intended: one was the issue of Iranian-American interaction in this match - I do not know how much you were aware; but we who are aware of foreign news and the statements of various radio stations around the world saw that this issue was rampant - the second was that the major predictions, especially from the Americans themselves - even if they did not explicitly state it - indicated that Iran would concede a goal; not that they would score a goal, and at a special moment, the President of the United States would come and, from a position of power and magnanimity, would send a message saying, "Yes; now we scored the goal against you, but after all, let us extend a hand of friendship!" It was supposed that night the message of the American President would be broadcast from their national television. This goal and then the continuation of the game that our dear children played changed the situation one hundred and eighty degrees and truly became a manifestation of the status of the Iranian nation against America. When I said in that message that it is a manifestation, I did not mean to say that this gentleman scored the goal because of a political issue; no. He plays football, is skilled, is familiar with technique, is stronger than his opponent, and scored the goal. Anyone else in his place would have scored that goal; anyone else in his place would have conceded that goal. Therefore, the discussion was not that this goal was scored for a political reason; but this goal completely changed the political identity that had been given to this match in the world against their wishes, and I took maximum advantage of this situation. Of course, they became very angry, and later the same elements of the media empire said that I politicized football! They did not say that we have been politicizing this match for several weeks!

In extending my greetings and congratulations and best wishes to our great and dear leader, I thank you for providing us with the opportunity to be in your presence. The youth class needs a healthy environment free from tension to express their creativity in various fields and to have a correct analysis and understanding of various issues in society; however, currently, the sometimes unpleasant confrontations of factions have made this space somewhat unsuitable, and the roots of these confrontations are sometimes not clear to us and apparently date back to a decade ago. These groups were also in the midst of the revolution and know well that one of the most important factors in the victory of this revolution and its continuity has been and is the "unity" of the nation. However, these confrontations, in addition to damaging this unity, have also caused us youth to experience a kind of confusion and fatigue. My question was what should the youth generation, especially the students, do to be able to have a correct analysis and understanding of issues in the current conditions - as we are on the verge of entering the third decade of the revolution - and not become oblivious to the main challenges of the revolution, the important issues of the country, and their real enemies? What is your recommendation to the various factions in this regard?

My recommendation to the youth is that they should not pay attention to these so-called factional disputes. My recommendation to the factions is the same as I have said many times: to back off. But let me tell you a point. You see; today there are political differences, there are also disputes; but in the world, efforts are made to portray these disputes as a full-scale war and battle. The truth of the matter is not this. Today, if you look at the political scene of some countries; for example, the current dispute between the Democratic and Republican parties in America is ongoing, and you all know it and have read and heard about it in newspapers and radios. See; compare this with the dispute that exists, for example, between the Executive Board and the Supervisory Board over the interpretation of a legal article. Are these even comparable? Disputes and wars and battles are something else. These are not disputes; these are not wars and fights.

Of course, some newspapers act unfairly. The way they headline, the way they write articles, and the way they report indicates that there is a huge fight; but the truth of the matter is not like this. Of course, foreigners want to portray it this way. Foreigners want to say that there is now a deep war and bloody dispute; but let me tell you that such a thing does not exist; this is a lie. The main pillars of the system, the main political and economic officials of the system, the governmental and non-governmental officials may have differences of opinion; but they live together. What we call "unity" is what they have.

Of course, there are those who do not share the same thoughts and beliefs as these; they are not part of this group. The masses of the nation are completely outside of these factions. The masses of the nation go their own way and do their own work and efforts and have their own aspirations and ideals. It should not be imagined that now there is a huge war and fight - as foreigners depict and some oblivious individuals in our country present in their newspapers - no, it does not exist. Of course, there are differences of opinion.

Unity of word is the key to the victory of any nation. The key to the victory of our revolution was truly unity of word. The key to victory in the war was unity of word. The key to victory in the periods after the war until today, which is the period of reconstruction, is also unity of word. If we do not have unity of word, if we do not have a great national point of agreement, all the achievements of this nation will be lost. Fortunately, we have this, and the people are united around it. You see in the marches, in the massive public gatherings, where the common slogans and public aspirations of the people are raised, how the people from all classes participate and have no differences with each other.

Since the youth generation, especially students, are truth-seeking and curious about various issues, they are always looking for transparent and correct analyses of issues. Certainly, the continuation of such sessions, which is an exchange between the questions and issues of the youth and your excellency's answers, can greatly help students reach correct analyses and avoid falling into the traps of factional politics and not become oblivious to the main challenges of the revolution, the important issues of the country, and their real enemies. The issue we had in previous years in the university was that in various discussions with students, we reached the point that due to the novelty of the system and the new experience of Islamic governance, it seems that at the beginning, the policies and methods or the selection and appointment of individuals in various parts were sometimes not correct, and this requires a reconsideration of these issues. We discussed this with some friends, and we reached the conclusion that the issue of "expediency" or "the dignity of the system" necessitates not addressing these issues. There is always this discussion among us students that in reality, what is the boundary of expediency? I think that expediency and expedient actions are a deeply rooted discussion in the entire history and various movements, and always different groups and enemies of the system and revolution use these points to create doubts among the youth. Here, there are two analyses: one is that due to this expediency discussion, these issues should not be discussed at all; the other is that the people, as the guardians of the revolution, should be informed about these issues and the details that exist. As the esteemed leader of the revolution, what is your opinion regarding dealing with these issues?

These issues are not the same, and a general ruling cannot be given about them. Of course, the "expediency" you mention, it is natural that expedient thinking and observing the interests of the system is truly a principle; there is no doubt about that. Sometimes the expediency of a country and the expediency of a nation necessitate a certain action and movement. Naturally, expediency is an important matter and should not be overlooked; but that, under the pretext of expediency, we constantly do bad things and continue them, this is certainly very wrong.

Let me first say one point, and that is that in my opinion, we should trust the recognized officials of the system and those who bear heavy burdens. You see; when you get on a bus, it is natural that sometimes this bus goes fast, sometimes it goes slow, sometimes it swerves, sometimes it overtakes; if we are to tell the driver in each of these cases, "Why did you step on the brakes this time? Why did you go into gear like this? Why did you go this way?" this is not possible at all; we must trust. When we sat down, we accepted this person and said that he should perform this responsibility, we must trust.

However, regarding some issues that we consider to be flaws, should we students, we youth, we specific group, discuss them or not; no, I do not say we should not discuss them. Of course, I believe that you should discuss them, but try to ensure that your discussions are real; that is, they should not be mental. Mental discussions that do not deal with realities and news and facts and are only based on analysis are very misleading.

One of the advantages I have here is that many individuals write analytical letters to me as advisors, well-wishers, or sometimes critics about some important issues - apart from the usual letters that come - and I read some of them myself, and some are summarized and conveyed to me. I see that many of these analyses are due to ignorance; that is, they are unaware of something. If it is said that this statement you are making was made by so-and-so to so-and-so, I know that this had a background or a context, or this statement was not made at all, or it was made at a certain time, all this lengthy analysis will be rendered null! I believe that youth - especially in the university environment - should discuss and debate; but they should ensure that realities and correct news cast a shadow over their analyses - or better put, illuminate them - so that the analyses are real. If you do this, I think it is good.

The second point is that do not let discussions turn into disputes; disputes are bad. In Islamic expressions, this bad dispute is called "mirā'". "Mirā'" means constantly flaunting one's knowledge and always wanting to impose one's words in discussions. In religion, this is very condemned; it is not something praiseworthy in reason either. If you observe these two points, I think that whatever you sit down to think, discuss, hold large sessions, and debate with each other, it is good. This is enlightening and clarifying minds.

The youth who have been present during the revolution have well experienced the presence of colonial domination; because they have seen and understood many things. But today’s youth do not have a clear concept and image of domination and colonialism in their minds, and this is natural; because they were not present during the revolution, they did not see foreign advisors, and they did not experience the presence of the boots of colonialism in our Islamic homeland. Given that whenever the negation of the West comes up, due to this unclear image that youth have in their minds, the negation of technology quickly comes to their minds; considering that some have fully accepted the West, and some have considered the acceptance of the West as a negation of Islamic and national values, and given that the negation of the West and the subservience to the West certainly had specific reasons in the revolution and the ruling system, I would like to kindly ask you to provide a comprehensive and clear definition of the West, so that alongside taking the good from the West, while preserving our Islamic and national principles and values, we can reject the bad. In your opinion, what is the point of balance in this regard?

This is a very important question. Here, I will mention a few points regarding this matter. First, the negation of the West does not mean the negation of technology, science, progress, and experiences of the West, and no wise person would do such a thing. The negation of the West means the negation of Western domination, which includes both political domination and economic domination as well as cultural domination. In this brief opportunity, I will say a few sentences regarding the cultural domination of the West, which I hope will be beneficial for you, God willing.

You see; Western culture is a collection of both beauties and uglinesses. No one can say that Western culture is entirely ugly; no, like any other culture, it certainly has beauties as well. No one should approach any foreign culture in such a way that they say we will completely close our door to this culture; no. Western culture, like Eastern culture, like the culture of anywhere else in the world, is a culture that is a collection of both good and bad. A wise nation and a wise group should take the good and add it to their own culture, enriching their culture, and reject the bad that is not suitable for them - that is harmful and contradicts what they consider good. This is a general principle. However, there is an important point regarding Western culture that I want you youth to pay attention to. Western culture - that is, the culture of Europeans - has a flaw that other cultures, as far as we know, do not have, and that is "domineering." This certainly has human, geographical, and historical reasons. From the moment they achieved scientific superiority in the world, they sought to impose their culture along with their political and economic domination - which was carried out in the form of direct colonialism in the nineteenth century - on other cultures. They fought against the cultures of nations; this is bad. A nation says that my culture should prevail in this country! This is not acceptable. No matter how good it is, the nation that has this culture imposed on it will not accept it. You certainly prefer to eat bread and yogurt at your own will and appetite rather than have kebab forcibly placed in your mouth and told to eat it! When something is done forcibly and imposed; when it is done from a position of power and when it is imposed arrogantly and haughtily, every nation will reject it; it must reject it. For example, a tie is a Western phenomenon. The Westerners want this; they like it and it is in harmony with their tradition; but if you, who are from another country and have chosen to wear a suit, do not wear a tie, you are considered an ill-mannered person! Why?! This is your culture; what is my fault? If you wear a suit, you must wear a bow tie and a tie, otherwise, you will not be allowed in a formal gathering and will be considered an ill-mannered and undisciplined person! This is the imposition of Western culture. The Western woman has her own methods. They have a culture regarding women and the methods of women and the dress of women and their interaction with men and their presence in society - it is good, we have no argument about it - but they try to impose this culture on all nations of the world! Regarding Western culture, this is bad.

Once, I gave an example and said that sometimes you consume a nutritious food or a healing medicine by your own choice; but sometimes they make you unconscious, or they put you to sleep, hold your hands and feet, and inject something into you! It has been attempted to inject Western culture into nations through the heads of countries and corrupt regimes! The corrupt regime and family of the Pahlavis - may God not forgive them for what they did to the Iranian nation - were among those who tried in various ways to impose Western culture on our country. Because of this, they humiliated the Iranian nation; they humiliated the national culture; they humiliated the national beliefs.

You see, during the Pahlavi regime and shortly before it in the late Qajar period, when this attack by the Westerners had begun and reached its peak during the Pahlavi era, the products of that era did not consider the Iranian nation capable of governing itself, of doing anything, of building anything, of presenting anything to the world or adding to the knowledge of the world. Why is this? This is due to the humiliation of the culture of the nation, the humiliation of national identity, and the imposition of foreign culture. National identity is shaped by "culture." The identity of every nation is its culture; this should not be wounded and hurt. The reason for the Iranian nation’s opposition to Western culture is this; otherwise, yes, Western culture has its advantages and beauties. Of course, it also has its uglinesses, which are rooted in its own. It is not a problem for us to take the beauties of their culture. What those beauties are can be discussed.

You bring candles to this gathering tonight In our assembly, the moon of the friend is complete. I thank you very much for your warm presence and for creating a beautiful memory of this year’s Fajr decade for us. Dear Leader! Whenever the revolution and its blessings are discussed, the transformation of the social role of women is mentioned; but since we were not in the pre-revolution era, we cannot make a comparison between these periods. As a result, it is not tangible for us what the situation was at that time and what caused that transformation in the spirit of women and, conversely, the view of society towards the responsibility of women. On the other hand, with the passage of this time, there may still be families - especially in some areas - that have doubts about accepting this issue. In your opinion, how can we establish a balance between this family satisfaction and the religious duty that the Imam raised - that women should participate in social arenas?

The role of women in the revolution has been significant. Since the victory of the revolution until today, women in the country have truly played a role in all arenas, and this is a very great and astonishing event. My perception is that women were politically and culturally oppressed before the revolution; more than they might have been oppressed in some families. The revolution truly opened a field, and women created more activity and epic than men in this matter.

In response to the question that girls may have an issue with their families in these areas, my perception is that now most Iranian families - now I cannot claim generality - are those who are familiar with the issues of the country and the issues of the revolution, are interested in it, love it, and if their children want to participate in activities that share in this public effort, families will welcome it. It may be that a family believes that this girl, for example, if she studies, will be more beneficial for the future of the country; hence they emphasize her studying. Then they see that a certain social activity conflicts with her studying, so they prevent it or advise her not to enter it, or in any case, create some kind of obstruction. I believe that what exists - if it exists - is of this kind. Otherwise, families should not be opposed to the activities of their children.

Various activities create character in youth; they strengthen their character and guarantee and clarify their future. My recommendation to families is to help their children participate in appropriate activities. I also advise young women not to perceive their family’s wishes as an obstacle. You are like my children, and the advice I give you comes from a father’s perspective. You should accept from me that often the judgments of fathers and mothers regarding what is beneficial for this youth or adolescent are better and clearer than their own judgments. Know that they are well-meaning.

Of course, discuss with your parents. I recommend that fathers and mothers allow their children to discuss with them. Fathers and mothers should also respect the wishes of their children and their arguments, and if they see that there is an argument that is acceptable, they should accept it. I think this approach would be a suitable solution.

I advise the youth to participate in social activities; however, they should be careful that these social activities do not distract them from studying. In social activities, they should prioritize those things that have clearer religious aspects. This is a very important point. Wherever you see that the religious and spiritual aspect of that social activity is clear, it is certainly less harmful or less harmful; in addition to the benefits of effort and social activity and participation in collective efforts. For example, suppose there are two camps that you are free to choose to go to; one camp is related to a group that has more religious aspects, but the other has less. Prefer the camp that has more religious aspects. Of course, it may not always be that clear; certainly, your precise judgment and the help of your parents will be necessary.

O Lord, I praise You, the praise of the grateful. I thank God for granting me the opportunity to be in your presence. As you are aware, Imam Khomeini (may his soul be sanctified) initiated the cadre-building of young forces at the forefront of the revolution and truly entrusted responsibilities to the youth and trained them for responsibility and governance. In fact, if we look at it from this perspective, we see that when Imam Khomeini took such action, a series of accusations were leveled against the revolution, claiming that inexperienced youth wanted to govern and take charge of governance. At the same time, we have witnessed many examples of the success of youth at various stages of the revolution. For example, our youth were mostly commanders of divisions, brigade commanders, and battalion commanders, and they were very successful. In my opinion, currently, in order for the revolution to gradually distance itself from this accusation, it is moving away from the principle of giving responsibilities to youth and involving them in governance. I would like to know your wise opinion regarding this matter.

First of all, let me say that to dispel the accusation of youthfulness, we do not take any action; rest assured. If youthfulness is truly a virtue - which it is - and giving responsibilities to youth and trusting them leads to the advancement of the country, know that today it is the same. I will share some of my awareness regarding this matter, which I think will be useful for you. First of all, regarding what you say that the Imam entrusted responsibilities to youth, it is indeed true, and in many places it was like this; but in many places it was not like this. For example, in the Revolution Council - which was the first officials appointed by the Imam, the late Ayatollah Taleghani was present, who at that time was a seventy-year-old man. There were individuals who were older than him in the Revolution Council. I think that in the Revolution Council - the one that the Imam appointed and later, of course, others were added - I was the youngest member, being thirty-nine years old. Of course, later, others were added who were younger than me; but I, who was a member of the Revolution Council from the beginning, was the youngest, and I was thirty-nine years old, which does not really qualify as young. At that time, the head of that government was a man around seventy years old; but today, our president is a man fifty-three or fifty-four years old. The ministers we had at that time were some who were seventy years old and sixty-five years old and in that range, and I do not think that the youngest among them was less than fifty years old; but today our ministers are between forty-five and fifty years old, and a few are between fifty and sixty years old. Therefore, today our government is younger than the first government of the revolution.

Of course, you are right; the Imam had confidence and belief in the youth. Therefore, for example, the initial commanders of the Islamic Revolutionary Guard Corps - who established the initial core of the IRGC - created this massive organization and the IRGC played such a role in the war. When these were introduced to the Imam and he recognized them, he did not say at all that you are young; how can you do this; no, rather he welcomed them. Or for example, in the cabinet of Martyr Rajai, there were a number of very good young people. The first cabinet that truly brought youth into responsibility was the cabinet of Martyr Rajai. Then there was Mr. Mousavi, who also brought youth into the field.

Today, there is also youthfulness. However, see; that same youth of yesterday who was given a responsibility and accepted it and has twenty years of executive responsibility, should not be denied responsibility just because he is no longer young. Experience is not something that suddenly comes; rather, it is like a container that you place under a tree - for example, a rubber tree - to collect the precious sap drop by drop; then when this container is full of this sap, you say that it is enough; then you take it away and place it under the tree again to fill it again.

These experiences and experts should be valued. Of course, reliance on an expert should not mean narrowing the field for youth. I do not think there is such a spirit among the officials today that they say that youth are not given opportunities; no. Today, one can see that capable youth are in charge of significant tasks. We hope that this spirit will be strengthened both among the youth to want to enter the main and important fields and among the officials to utilize these forces.