In the Name of God, the Compassionate, the Merciful
الحمدلله ربّ العالمين
و الصّلاة و السّلام علي سيّدنا محمّد و ءاله الطّاهرين
سيّما بقيّة الله في الارضين
You are very welcome my dear ones, good youths;
and I am truly, whole-heartedly, and deeply happy with this meeting.
The energetic and lively and motivated presence of youths
in the field of various issues of the country is a very important issue;
[and] is a very important development.
I have written down something to present;
[let me] say it right here: Iranian youth is, fortunately, a motivated and enthusiastic youth
[and] is quite the opposite of what
some biased statistics centers and mostly with foreign origin or basically foreign, announce.
They say Iranian youth is depressed;
[and] they also make up a classification
and say Iranian youth is at a certain degree of depression – which is a very high degree.
This is a sheer and vicious lie which is being said today
and has been [used as] an excuse for [taking] a series of other wrong measures;
[they say] Iranian youth is depressed, so we must create a happy environment for them; how?
By [holding] music concerts, by [organizing] co-ed sessions and campaigns,
and [by giving them] such and such freedoms; this is the sequel to that [first] claim.
No, [it is] quite the opposite, Iranian youth today is among the most joyful and the most active and the liveliest youths [in the world].
You look at the Western world, [to see that] the European youth is depressed;
[this is why] suicide figures are so high there.
Depression is where a young person, under [all kinds of] spiritual pressures,
takes up gun and goes to a safe and apparently serene coast
and kills about 80 children with gunfire;
[this is] what happened about two [or] three years ago in one of European countries
of which all people were informed and was reverberated in the world. This is depression.
Depression is that a European youth joins ISIS to commit suicide.
I have reports which show that a large number of suicidal elements of ISIS are European youths;
they want to commit suicide, [and] think that this suicide is exciting
and is better than drowning oneself in, for example, a given river in a European country. [Therefore,] they come here;
as a result of complete depression, they look for excitement; [therefore] they are the ones who are depressed.
The Iranian youth, who on the 23rd day of the month of Ramadan, whose previous night he had spent in [religious] ceremony of Ahya,
while fasting, and in the extreme heat of summer, comes into the street to demonstrate,
[and] then sits under the Sun and takes part in Friday Prayers;
he is miles away from depression [because] he is happy [and] he is lively.
Today’s meeting with you and the remarks that my dear children and my dear youths made,
which covered a wide spectrum of issues, are all signs of liveliness;
[and] this impresses me and the likes of me.
I mean, this liveliness impresses those who listen to you and your audience.
At any rate, I am very happy with today’s meeting and I thank every one of those who talked here.
I have also jotted down certain points
to say things under the remarks of these gentlemen and these ladies who talked here;
I don’t know if we would have time or not.
A sentence was uttered by one of the dear [youths] and [one of the] students.
He said slogans cannot accomplish anything;
yes, if this [slogan] means that we keep chanting slogans, but never act,
yes, this is true, mere sloganeering will achieve nothing.
However, you should not underestimate the slogan; slogans are important.
I don’t forget [that] many years before the [Islamic] Revolution in Mashhad,
we had a student session in which I interpreted [the Quran].
A group of students, which was a considerable population compared to the [total] population of that time – a few hundreds of students
[or] less came together at a place – and I interpreted [the Quran]; the details [of that session] are too many.
A person chanted an slogan in that session; I managed that session through some arrangement [and] through some prediction;
that is, I transferred the basic and principled revolutionary issues [to students] in the course of interpreting the verses [of the Quran];
I did not like [to do something that] due to [some] superficial actions, the [political] system would become sensitive and stop our work.
I said in my remarks, “Please don’t chant slogans;
[because] slogan is neither a remark, nor an action.
It is not a remark because it is just one word; and is not an action, because it is just a voice coming out of your voice box.
” I said this in my address there. The next week on the day of the session, one of the students said,
“I want to object to what a person said last week.”
I said, “[No problem] you may object.” He added, “He said a slogan is neither a remark, nor an action
while a slogan happens to be both a remark and an action.
It is a remark because it is a word and conveys an important theme.
Yes. It is a sentence, but is indicative of a collection of theme and content.
Therefore, you who are the one who is used to talking – I was the one who talked,
I talked and expressed [various things] – should appreciate this remark.
And it is also an action because it is inciting;
slogans bring humans into the scene, mobilize them, [and] set direction; therefore, it is an action.
Yes, contrary to what the teacher said – he was alluding to me – who said slogan is neither a remark nor an action;
slogan is both a remark and an action.”That young student, who said this that day,
is now one of the officials of the country and all of you know him.
I was sitting there and was ready to talk; when I listened [to him], I said, “This gentleman is right,
[and he] is telling the truth. A slogan is both a remark and an action.”
I say the same to you right now. If slogan is good, rich in content, rich in theme,
[and] indicative of an intellectual truth that can be promoted, it would be both a remark and an action.
[Therefore,] putting it forth would be orientating and inciting.
Therefore, if somebody come out and, for example, just keep repeating the term “Resistance Economy” that I said,
[and] it is not followed by an action, yes, by merely repeating this term, nothing would be accomplished.
However, this very slogan of “Resistance Economy,” if it is pursued and repeated in the minds and words of the country’s activists,
among the most important of whom are you students
– which now if, God willing, we had time before the prayers call, I would explain – then it would be important.
Another issue, which was raised here, was restrictions considered for [the activities] of revolutionary organizations;
which this issue was raised by a number of these dear youths here, [and] it has been also reported to me.
Right here, I tell the esteemed officials who are present – esteemed ministers –
that [you must] by no means let those people, who occupy key posts,
to impose restrictions on revolutionary organizations and Islamic organizations.
This should not be absolutely allowed and the room [for such organizations] should not be restricted;
let Islamic organizations and revolutionary organizations [do their work].
Well, these remarks that were made here, these are my remarks;
these are the same things that I should say; [and] are the same things that we must do;
these young people who are saying these things, which now I will explain about the very effective role of saying
and [then] repeating and repeating these remarks by students;
let them say these things; let them come and work;
let student organizations, [as well as] revolutionary and Islamic organizations
– among which I especially emphasize on revolutionary organizations – to have maneuvering room,
to have facilities, [and] don’t restrict them.
One issue was the issue of [holding] concerts in universities,
which was raised by a dear student that university is no place for [music] concerts. This is true;
I have also written this down and this issue is among my notes.
That we come and take students, on our own assumption to enliven the student environment
, to co-ed camps or organize music concerts in university is among the most erroneous things to do.
For [encouraging] student activities and student effort and student liveliness, there are other ways.
They [students] should not be encouraged to commit sin, [and] they should not be encouraged to tear away the covers of piety
– which fortunately religious youth today insist to maintain.
They should be directed toward the Heavens, not toward the Hell.
Yes, such measures have no place in universities at all.
Of course, I saw the signs of this issue and problem many years ago
– when a student organization at that time made a move in a university –
and also warned [against it], but unfortunately [that warning] was not followed and we paid a price for it;
we paid a price for a number of years. Today, such measures should not be allowed;
these [remarks] are not against freedom seeking,
[because] taking such steps is not a sign of inclination toward freedom and freedom seeking.
These are the same things that the enemies of the Iranian society and the Muslim society and the Islamic civilization
and especially the enemies of the Iranian student, follow
in order not to allow [people] the likes of [Majid] Shahriyari (assassinated nuclear scientist) be trained among these [students],
[and] the likes of [Mostafa] Chamran (a physicist and former official) be trained among these [students];
they lived with purity, [and] lived with piety.This is not only about the nuclear issue.
These [academic] disciplines that you hear
and in our statistics [they] say we are among eight countries in the world, [or] among nine countries, [or] among ten countries
that have achieved a given progress;
most vanguards of such works are religious youths, [and are] revolutionary youths;
this is true both about the nuclear issue, and the [issue] of nano[-technology],
and in many other research fields that [exist] today.
All these [disciplines] are in control of faithful youths, religious youths, [and] revolutionary youths;
it is these people who have done these great jobs.
[Now is it appropriate that] we take [our] children away from the revolutionary tendency and Islamic and religious tendency and tendency to spirituality
with these wrong steps?This is among the most erroneous things to do;
of course, both respectable ministers have my trust, but they must keep a sharp eye on their subordinates;
[they must] be totally watchful of those who have the key to doing such things;
[they must] know what is being done. This was another point.
Another point that was pointed out by one of the dear students
[was that] free thinking forums in the proper sense of the world should be formed.
This is totally right; I agree that free thinking forums [should] be formed.
I [have already] said that free thinking forums [should be formed]; [and] this was my opinion from the outset;
somebody should come and express his opposite view;
however, you, the Muslim revolutionary young students who are devoted to Velayat [Faqih]
should gain that much power of logic and the power of argument to be able to go ahead
and face him in cold blood and nullify his argument. This is good,
this is correct. And this is possible today;
[perhaps] ten years ago, twelve years ago, fifteen years ago, this step was not possible; [but] today it is possible.
Today, those young people who are active in the field of religion
and enjoy good intellectual abilities are many; [so there is] no problem [to form such forms].
Of course, it has its own rites and arrangements;
hat is, free thinking forum has its own rites and arrangements,
which the pundits having posts in state organs should come together and determine this arrangement and rite
– which could direct these forums to do their job correctly.
This is also one point.
Another point [was that] they said [some] people as representative of the Leader speak on behalf of the Leader.
Well, thank God, I am still able to talk;
what I say takes precedence over what they say.
What I say is my viewpoint;
[and] those people who talk – the representatives of the Leader and the appointees of the Leader and the likes of them who are many
– do not speak on my behalf; pay attention to this.
With regard to this issue that was especially mentioned, that person whose name was mentioned here,
that person had expressed his own view; he had not said anything on the Leader’s behalf.
I also expressed my own view; both before that and after that;
well, you can hear my word from me.
Yes, a person may be among the appointees of the Leader
, [and] have a different viewpoint from the Leader on a certain issue;
there is no problem with that; such a situation also exists.
Many of these respectable gentlemen who are appointees of the Leader,
with regard to a given specific political or social or ideological issue
may have an opinion other than the Leader’s opinion; I don’t see this as a problem.
What matters to me is general orientations [and] revolutionary orientations.
Otherwise, with regard to every issue we don’t sit [together] and coordinate [our views]
to see whether our views are the same with regard to a given issue or not; well, he has expressed his own view.
It is not possible that anywhere anyone of my representatives said something,
I immediately tell him that “Mister! You said this wrong, [and] said that right,
[so] tell your public relations to announce [this];” no, this is not possible.
Yes, if somebody says something on my behalf and I hear about it and it is wrong,
I will immediately notify him; [this] has happened frequently;
I have notified [them] telling [them] that you yourself should correct this, [and] that person has corrected it.
I don’t consider it appropriate that if somebody said something [wrong]
I issue a statement here that a given person has done a wrong thing to say this; this is not possible.
Anytime that against my opinion – of course on my behalf; not if he has said something in his own words –
[if they have] said something on my behalf, I will inform [them] and say, “Mister!
I have heard that you have said this on my behalf and you must correct this.” This is [sufficient] about this point.
Another point that they [students] asked
[was that] what would happen to the struggle against the [world] arrogance after the [end of the nuclear] negotiations?
Well, can struggle against the arrogance be stopped?
Struggling against the arrogance and struggling against the hegemonic system cannot be stopped.
This is also among those things that I happened to write down today to tell you.
This is among our jobs, among our basic jobs, [and] is among the fundaments of the revolution.
That is, in the absence of struggling against the arrogance, we would not be followers of the Quran at all.
Struggling against the arrogance cannot be stopped.
As for the examples of the arrogance, America is the most complete example of the arrogance.
I told these esteemed officials who are negotiating on the nuclear issue
– which now they have been permitted that officials [from both sides] talk to each other face to face;
of course, it had precedent, not at this level, [but] at lower levels, it had precedent;
at this level it was the first time [that such negotiations took place]
– that “you have only the right to negotiate with regard to the nuclear issue;
you have not the right to negotiate on any other issue” and they don’t [negotiate on other issues].
That opposite side, sometimes raises regional issues and [the situation] in Syria and Yemen and the likes of that [during nuclear negotiations];
and these [Iranian negotiators] say, “We have nothing to discuss with you and don’t talk to you on these issues.”
Negotiation is only in the field of the nuclear issue,
and that [has been allowed] due to the same reasons that I have [already] said and have repeated several times
that why we opted for this tendency [and] this approach in nuclear issue;
I have explained this in detail. The struggle against the arrogance cannot be stopped,
[and] its fate is quite clear and you must prepare yourself for the continuation of the struggle against the arrogance.
An issue that they recently raised was the issue of the marriage of the youth,
which well, all [young people] – [including] boys and girls – are certainly interested in marriage.
I hereby, [and] on the recommendation of this dear youth who asked me to notify fathers and mothers,
notify fathers and mothers; I ask
and demand you to somehow make marriage easier.
Fathers and mothers are strict [on the marriage of youths]; no strictness is needed.
Yes, naturally, there are some problems
– the problem of housing, the problem of job and such things –
but “if they are poor, Allah will enrich them from his bounty;”
well, this is [the recommendation of] the Quran.
It is possible that a youth may not have suitable financial facilities right now,
but God willing, after the marriage, God will provide [financial] opening for them.
Do not stop the marriage of the youth;
I urge that fathers and mothers pay attention to this issue.
Of course, one of the important issues is that the custom of proposing [to a woman]
and mediation for the marriage of girls is, unfortunately, being taken lightly;
this is a necessary thing. There are people
– it was always usual in the past,
now due to large size of the young generation in our society, it should become prevalent
– who know certain boys [and] introduce them to the family of the girl;
[or] know certain girls [and] introduce them to the family of the boy;
[and by doing this] they facilitate and make preparations for marriage; [let them] do these things.
To the extent that we could solve the issue of the sexual problem of the youth in the society,
this would be to worldly and spiritual benefit of our society; [it would be] to worldly and spiritual benefit of our country.
Then the issue of reproduction, on which I put a lot of emphasis [is important].
Again, I hereby tell the esteemed minister of health
[that] I receive reports which [show that] your demand, which is the same as my demand,
[namely] the issue of preventing the birth control
– which birth control was a policy;
[and later] it was decided that [implementation of] this policy should be prevented – is not being carried out correctly;
in some places, [and] the [present] situation is like what it was in the past.
Dear ones! The month of Ramadan, the season of spirituality, the spring of spirituality, [and] the spring of honesty has come to an end;
we are going through the last days of Ramadan.
If the fertile land of your hearts and your pure souls
has been, God willing, affected by the delicate rain of the divine mercy and favor in this month,
it will bear its own fruits in the future.
Of course, for young people, the season for spiritual growth never ends;
yes, the month of Ramadan is [a] special [period of time],
but growth of spirituality is always possible among our youth.
Young people frequently ask me – in [their] letters and through these very communication media that exist
– and ask about advice with regard to spirituality and spiritual perfection and things like that.
Well, there are people who claim to be giving guidance and such things;
not all of them can be trusted; some of them are [actually] running a business; [and] they cannot be trusted.
What I have heard from prominent personalities and offer you is just one word;
the most important step to be taken for upliftment of spirituality and [human] soul is to avoid [all kinds of] sin;
this is the most important step. Try to avoid sin.
Sins are different; [there are] both sin of tongue, and sins that are related to the eye,
and sins that are related to the hand; [there are] all kinds of sins;
[try to] know sins and protect yourselves [against them].
Piety! This is the meaning of piety; piety means protection [against sin].
When you are moving along a dangerous road, you are carefully watching; this is piety;
be watchful, [and] avoid sin; this is the most important way of spiritual upliftment.
Of course, [what follows] immediately after this is implementation of [religious] obligations;
among these obligations, the most important of all is [daily] prayers;
on-time prayers with suitable attention [to its content].
Suitable attention means that when you are saying your prayers,
you must know that you are talking to somebody; you have an audience. [You must] pay attention to this.
Sometimes one is distracted; no problem [with that];
[but] as soon as a person regains his attention,
[he must] restore the same state and the feeling of having an audience in himself and keep [that feeling] alive;
this is [true meaning of] suitable attention. [Saying] prayers with suitable attention, saying prayers on-time;
and as much as possible saying prayers in congregation;
[if you] observe these things, then you will achieve spiritual upliftment, will become angels,
[and even] go higher than angels; this you should know.
You are young; your hearts are pure; your souls are pure
; you do not have contamination or [even if you have its quantity] is very small;
when a person reaches our age, his problems become too many;
therefore, if you observed this, no other advice would be necessary;
there is no need to specific [spiritual] words and the likes of them.
Of course, it is very good to be intimate with the Quran;
[therefore] make sure to read even a few verses of the Quran every day;
these [steps] are very good. [Attach importance] to [religious] obligations.
One of the obligations is student obligations.
The student class is a privileged class, [and] is a special class [in the society].
For reasons that I have frequently enumerated in these meetings in the month of Ramadan over years
and I don’t want to repeat; [the student class] has some obligations [to observe].
The first student obligation is idealism.
Some people publicize and pretend that idealism is opposed to realism;
no sir; idealism is opposed to conservatism, [and is] not opposed to realism.
Conservatism means that you give in to any reality – even though it is bitter, [or] it is bad
– and show no movement of your own; this is conservatism.
The [true] meaning of idealism is to look at the realities and know them correctly;
[then] take advantage of positive realities, [and] counter negative realities and fight them.
This is the meaning of idealism. [You must] set your sights upon the ideals.
This is the first obligation for students.
What are the ideals? Among those things that I have jotted down here as ideals,
one is the issue of establishing an Islamic society and Islamic civilization.
That is, to revive the idea of the political Islam.
Some people [have] tried since many centuries ago to take Islam as far from [the normal] life, from politics,
[and] from management of the society as possible, and restrict it to personal matters;
[then] they [wanted to] gradually restrict personal matters to issues related to cemetery
and grave and marriage ceremony and such things. No, Islam has come [to announce that]:
“… to be obeyed by permission of Allah;”
[and] this is not specific to Islam alone; all prophets are like that.
Divine religions have come in order [for their ideals] to be implemented in the society, [and] to be truly realized in the society;
this [issue] should take place [in reality]. This is one of the most important of ideals.
Another ideal is the ideal of self-confidence;
it means [the idea of] “we can,” which was mentioned in your remarks; this is an ideal
The idea of [promoting] national self-confidence
and believing in the national power and ability
should be pursued and it must be certainly followed as an ideal.
Of course, pursuit of ideals has some requirements, which those requirements should be met.
One of the ideals that I have written down is the struggle against the [global] system of hegemony and arrogance.
The system of hegemony is the system, which is based on the relationship between the dominant power and the dominated [side];
I mean, world countries or human groups in the world
are divided into the dominant and the dominated; [this is] what has happened in the world of today;
a group is dominating while a group is dominated.
The [ongoing] fight with Iran is over this [issue]; [you must] know this.
The fight with the Islamic Republic is [over the fact] that it has not accepted this system of the dominant and the dominated;
[Iran] is not [a] dominant [country] and has gotten itself rid of domination as well, and has stood by this idea.
If Iran succeeded and progressed
– [including] scientific progress, industrial progress, economic progress, [and] social progress,
[and was also successful with regard to] expansion of its regional and global influence – it would be shown to nations
that it is possible not to accept domination and stand on one’s own feet and make progress. [
The hegemonic powers] do not want this to happen; all fights are over this [issue], [and] whatever else is said, is just an excuse.
One of the ideals is justice seeking;
the same remarks that were made by some of the brethren here.
The issue of justice seeking is very important [and] has many branches;
[you] should not suffice to its name, it should be really pursued.
One [ideal] is the Islamic lifestyle. One [ideal] is freedom seeking;
freedom not in its wrong and distorted Western sense,
where freedom means that a girl should live this way, [and] a boy should live this way.
Cursed be those who against the Islamic traditions and the tradition of marriage,
clearly oppose the tradition of marriage
and some of our charters and our cultural organs unfortunately promote this;
this should be countered;
the issue of freedom seeking in thought, in personal action, in political action,
in social action, and in society, which the meaning of freedom seeking in society is the same as independence.
Among ideals is scientific growth;
among ideals are work and effort and refraining from laziness and doing incomplete work.
Among ideals is the establishment of an Islamic university; these are the ideals.
Well, somebody may ask how we are supposed to follow these ideals?
We have no effect in the country; there are a group of managers, who are doing their work,
[and] we are chanting slogans here [and] talking.
This is a mistake in understanding the issue; it is never like this.
Student is decision-maker; student creates discourse.
When you follow an ideal, say it, repeat it
and seriously stand by it; this creates a discourse in the society;
this leads to decision-making;
the John Doe who makes decisions at a given decision-making [and] management center of the country,
when something turns into a discourse, he would have to follow it.
A living example of this is this very discourse of software movement and revival of the scientific movement
that was raised, was repeated, was fortunately welcomed, and turned into a discourse;
a social movement was created on its basis;
for ten [or] fifteen years, with regard to scientific [movement], we have been constantly moving and going ahead.
It is the same in all fields; a student can be effective.
One of dear ones quoted Martyr Beheshti as saying
that student is [like] prayers crier of the society;
“when he falls asleep, people [also] fall asleep.” Well, this is a very good definition;
you can be awakening, can create discourse,
[and] never think that these student works of yours are futile works.
Don’t squander your time for nothing;
many of our young people – [both] student and non-student –
waste their time. [They] keep browsing these social networks and the likes of them
or sit in futile sessions of such debates.
Don’t waste your time; use your time correctly,
both attend to your lessons, and take part in organized activities; you must attend to both of them.
Well, the prayers time is past;out of all the things I wanted to say,
I said a very small part of them [and] a large part of them remains.
Now, what do you think we must do?
… Now you be ready after iftar, provided that I would feel well [we would continue our meeting];
of course if I talk, it would be a brief talk.