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In the Name of God, the Compassionate, the Merciful

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الحمدلله ربّ العالمين

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و الصّلاة و السّلام علي سيّدنا محمّد و ءاله الطّاهرين

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سيّما بقيّة الله في الارضين

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You are very welcome my dear ones, good youths;

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and I am truly, whole-heartedly, and deeply happy with this meeting.

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The energetic and lively and motivated presence of youths

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in the field of various issues of the country is a very important issue;

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[and] is a very important development.

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I have written down something to present;

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[let me] say it right here: Iranian youth is, fortunately, a motivated and enthusiastic youth

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[and] is quite the opposite of what

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some biased statistics centers and mostly with foreign origin or basically foreign, announce.

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They say Iranian youth is depressed;

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[and] they also make up a classification

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and say Iranian youth is at a certain degree of depression – which is a very high degree.

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This is a sheer and vicious lie which is being said today

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and has been [used as] an excuse for [taking] a series of other wrong measures;

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[they say] Iranian youth is depressed, so we must create a happy environment for them; how?

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By [holding] music concerts, by [organizing] co-ed sessions and campaigns,

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and [by giving them] such and such freedoms; this is the sequel to that [first] claim.

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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].

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You look at the Western world, [to see that] the European youth is depressed;

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[this is why] suicide figures are so high there.

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Depression is where a young person, under [all kinds of] spiritual pressures,

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takes up gun and goes to a safe and apparently serene coast

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and kills about 80 children with gunfire;

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[this is] what happened about two [or] three years ago in one of European countries

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of which all people were informed and was reverberated in the world. This is depression.

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Depression is that a European youth joins ISIS to commit suicide.

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I have reports which show that a large number of suicidal elements of ISIS are European youths;

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they want to commit suicide, [and] think that this suicide is exciting

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and is better than drowning oneself in, for example, a given river in a European country. [Therefore,] they come here;

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as a result of complete depression, they look for excitement; [therefore] they are the ones who are depressed.

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The Iranian youth, who on the 23rd day of the month of Ramadan, whose previous night he had spent in [religious] ceremony of Ahya,

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while fasting, and in the extreme heat of summer, comes into the street to demonstrate,

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[and] then sits under the Sun and takes part in Friday Prayers;

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he is miles away from depression [because] he is happy [and] he is lively.

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Today’s meeting with you and the remarks that my dear children and my dear youths made,

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which covered a wide spectrum of issues, are all signs of liveliness;

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[and] this impresses me and the likes of me.

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I mean, this liveliness impresses those who listen to you and your audience.

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At any rate, I am very happy with today’s meeting and I thank every one of those who talked here.

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I have also jotted down certain points

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to say things under the remarks of these gentlemen and these ladies who talked here;

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I don’t know if we would have time or not.

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A sentence was uttered by one of the dear [youths] and [one of the] students.

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He said slogans cannot accomplish anything;

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yes, if this [slogan] means that we keep chanting slogans, but never act,

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yes, this is true, mere sloganeering will achieve nothing.

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However, you should not underestimate the slogan; slogans are important.

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I don’t forget [that] many years before the [Islamic] Revolution in Mashhad,

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we had a student session in which I interpreted [the Quran].

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A group of students, which was a considerable population compared to the [total] population of that time – a few hundreds of students

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[or] less came together at a place – and I interpreted [the Quran]; the details [of that session] are too many.

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A person chanted an slogan in that session; I managed that session through some arrangement [and] through some prediction;

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that is, I transferred the basic and principled revolutionary issues [to students] in the course of interpreting the verses [of the Quran];

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I did not like [to do something that] due to [some] superficial actions, the [political] system would become sensitive and stop our work.

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I said in my remarks, “Please don’t chant slogans;

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[because] slogan is neither a remark, nor an action.

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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.

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” I said this in my address there. The next week on the day of the session, one of the students said,

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“I want to object to what a person said last week.”

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I said, “[No problem] you may object.” He added, “He said a slogan is neither a remark, nor an action

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while a slogan happens to be both a remark and an action.

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It is a remark because it is a word and conveys an important theme.

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Yes. It is a sentence, but is indicative of a collection of theme and content.

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Therefore, you who are the one who is used to talking – I was the one who talked,

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I talked and expressed [various things] – should appreciate this remark.

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And it is also an action because it is inciting;

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slogans bring humans into the scene, mobilize them, [and] set direction; therefore, it is an action.

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Yes, contrary to what the teacher said – he was alluding to me – who said slogan is neither a remark nor an action;

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slogan is both a remark and an action.”That young student, who said this that day,

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is now one of the officials of the country and all of you know him.

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I was sitting there and was ready to talk; when I listened [to him], I said, “This gentleman is right,

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[and he] is telling the truth. A slogan is both a remark and an action.”

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I say the same to you right now. If slogan is good, rich in content, rich in theme,

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[and] indicative of an intellectual truth that can be promoted, it would be both a remark and an action.

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[Therefore,] putting it forth would be orientating and inciting.

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Therefore, if somebody come out and, for example, just keep repeating the term “Resistance Economy” that I said,

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[and] it is not followed by an action, yes, by merely repeating this term, nothing would be accomplished.

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However, this very slogan of “Resistance Economy,” if it is pursued and repeated in the minds and words of the country’s activists,

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among the most important of whom are you students

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– which now if, God willing, we had time before the prayers call, I would explain – then it would be important.

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Another issue, which was raised here, was restrictions considered for [the activities] of revolutionary organizations;

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which this issue was raised by a number of these dear youths here, [and] it has been also reported to me.

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Right here, I tell the esteemed officials who are present – esteemed ministers –

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that [you must] by no means let those people, who occupy key posts,

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to impose restrictions on revolutionary organizations and Islamic organizations.

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This should not be absolutely allowed and the room [for such organizations] should not be restricted;

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let Islamic organizations and revolutionary organizations [do their work].

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Well, these remarks that were made here, these are my remarks;

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these are the same things that I should say; [and] are the same things that we must do;

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these young people who are saying these things, which now I will explain about the very effective role of saying

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and [then] repeating and repeating these remarks by students;

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let them say these things; let them come and work;

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let student organizations, [as well as] revolutionary and Islamic organizations

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– among which I especially emphasize on revolutionary organizations – to have maneuvering room,

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to have facilities, [and] don’t restrict them.

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One issue was the issue of [holding] concerts in universities,

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which was raised by a dear student that university is no place for [music] concerts. This is true;

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I have also written this down and this issue is among my notes.

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That we come and take students, on our own assumption to enliven the student environment

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, to co-ed camps or organize music concerts in university is among the most erroneous things to do.

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For [encouraging] student activities and student effort and student liveliness, there are other ways.

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They [students] should not be encouraged to commit sin, [and] they should not be encouraged to tear away the covers of piety

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– which fortunately religious youth today insist to maintain.

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They should be directed toward the Heavens, not toward the Hell.

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Yes, such measures have no place in universities at all.

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Of course, I saw the signs of this issue and problem many years ago

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– when a student organization at that time made a move in a university –

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and also warned [against it], but unfortunately [that warning] was not followed and we paid a price for it;

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we paid a price for a number of years. Today, such measures should not be allowed;

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these [remarks] are not against freedom seeking,

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[because] taking such steps is not a sign of inclination toward freedom and freedom seeking.

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These are the same things that the enemies of the Iranian society and the Muslim society and the Islamic civilization

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and especially the enemies of the Iranian student, follow

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in order not to allow [people] the likes of [Majid] Shahriyari (assassinated nuclear scientist) be trained among these [students],

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[and] the likes of [Mostafa] Chamran (a physicist and former official) be trained among these [students];

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they lived with purity, [and] lived with piety.This is not only about the nuclear issue.

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These [academic] disciplines that you hear

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and in our statistics [they] say we are among eight countries in the world, [or] among nine countries, [or] among ten countries

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that have achieved a given progress;

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most vanguards of such works are religious youths, [and are] revolutionary youths;

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this is true both about the nuclear issue, and the [issue] of nano[-technology],

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and in many other research fields that [exist] today.

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All these [disciplines] are in control of faithful youths, religious youths, [and] revolutionary youths;

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it is these people who have done these great jobs.

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[Now is it appropriate that] we take [our] children away from the revolutionary tendency and Islamic and religious tendency and tendency to spirituality

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with these wrong steps?This is among the most erroneous things to do;

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of course, both respectable ministers have my trust, but they must keep a sharp eye on their subordinates;

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[they must] be totally watchful of those who have the key to doing such things;

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[they must] know what is being done. This was another point.

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Another point that was pointed out by one of the dear students

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[was that] free thinking forums in the proper sense of the world should be formed.

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This is totally right; I agree that free thinking forums [should] be formed.

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I [have already] said that free thinking forums [should be formed]; [and] this was my opinion from the outset;

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somebody should come and express his opposite view;

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however, you, the Muslim revolutionary young students who are devoted to Velayat [Faqih]

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should gain that much power of logic and the power of argument to be able to go ahead

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and face him in cold blood and nullify his argument. This is good,

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this is correct. And this is possible today;

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[perhaps] ten years ago, twelve years ago, fifteen years ago, this step was not possible; [but] today it is possible.

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Today, those young people who are active in the field of religion

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and enjoy good intellectual abilities are many; [so there is] no problem [to form such forms].

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Of course, it has its own rites and arrangements;

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hat is, free thinking forum has its own rites and arrangements,

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which the pundits having posts in state organs should come together and determine this arrangement and rite

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– which could direct these forums to do their job correctly.

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This is also one point.

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Another point [was that] they said [some] people as representative of the Leader speak on behalf of the Leader.

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Well, thank God, I am still able to talk;

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what I say takes precedence over what they say.

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What I say is my viewpoint;

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[and] those people who talk – the representatives of the Leader and the appointees of the Leader and the likes of them who are many

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– do not speak on my behalf; pay attention to this.

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With regard to this issue that was especially mentioned, that person whose name was mentioned here,

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that person had expressed his own view; he had not said anything on the Leader’s behalf.

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I also expressed my own view; both before that and after that;

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well, you can hear my word from me.

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Yes, a person may be among the appointees of the Leader

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, [and] have a different viewpoint from the Leader on a certain issue;

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there is no problem with that; such a situation also exists.

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Many of these respectable gentlemen who are appointees of the Leader,

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with regard to a given specific political or social or ideological issue

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may have an opinion other than the Leader’s opinion; I don’t see this as a problem.

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What matters to me is general orientations [and] revolutionary orientations.

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Otherwise, with regard to every issue we don’t sit [together] and coordinate [our views]

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to see whether our views are the same with regard to a given issue or not; well, he has expressed his own view.

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It is not possible that anywhere anyone of my representatives said something,

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I immediately tell him that “Mister! You said this wrong, [and] said that right,

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[so] tell your public relations to announce [this];” no, this is not possible.

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Yes, if somebody says something on my behalf and I hear about it and it is wrong,

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I will immediately notify him; [this] has happened frequently;

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I have notified [them] telling [them] that you yourself should correct this, [and] that person has corrected it.

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I don’t consider it appropriate that if somebody said something [wrong]

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I issue a statement here that a given person has done a wrong thing to say this; this is not possible.

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Anytime that against my opinion – of course on my behalf; not if he has said something in his own words –

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[if they have] said something on my behalf, I will inform [them] and say, “Mister!

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I have heard that you have said this on my behalf and you must correct this.” This is [sufficient] about this point.

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Another point that they [students] asked

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[was that] what would happen to the struggle against the [world] arrogance after the [end of the nuclear] negotiations?

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Well, can struggle against the arrogance be stopped?

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Struggling against the arrogance and struggling against the hegemonic system cannot be stopped.

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This is also among those things that I happened to write down today to tell you.

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This is among our jobs, among our basic jobs, [and] is among the fundaments of the revolution.

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That is, in the absence of struggling against the arrogance, we would not be followers of the Quran at all.

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Struggling against the arrogance cannot be stopped.

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As for the examples of the arrogance, America is the most complete example of the arrogance.

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I told these esteemed officials who are negotiating on the nuclear issue

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– which now they have been permitted that officials [from both sides] talk to each other face to face;

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of course, it had precedent, not at this level, [but] at lower levels, it had precedent;

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at this level it was the first time [that such negotiations took place]

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– that “you have only the right to negotiate with regard to the nuclear issue;

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you have not the right to negotiate on any other issue” and they don’t [negotiate on other issues].

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That opposite side, sometimes raises regional issues and [the situation] in Syria and Yemen and the likes of that [during nuclear negotiations];

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and these [Iranian negotiators] say, “We have nothing to discuss with you and don’t talk to you on these issues.”

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Negotiation is only in the field of the nuclear issue,

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and that [has been allowed] due to the same reasons that I have [already] said and have repeated several times

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that why we opted for this tendency [and] this approach in nuclear issue;

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I have explained this in detail. The struggle against the arrogance cannot be stopped,

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[and] its fate is quite clear and you must prepare yourself for the continuation of the struggle against the arrogance.

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An issue that they recently raised was the issue of the marriage of the youth,

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which well, all [young people] – [including] boys and girls – are certainly interested in marriage.

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I hereby, [and] on the recommendation of this dear youth who asked me to notify fathers and mothers,

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notify fathers and mothers; I ask

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and demand you to somehow make marriage easier.

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Fathers and mothers are strict [on the marriage of youths]; no strictness is needed.

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Yes, naturally, there are some problems

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– the problem of housing, the problem of job and such things –

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but “if they are poor, Allah will enrich them from his bounty;”

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well, this is [the recommendation of] the Quran.

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It is possible that a youth may not have suitable financial facilities right now,

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but God willing, after the marriage, God will provide [financial] opening for them.

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Do not stop the marriage of the youth;

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I urge that fathers and mothers pay attention to this issue.

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Of course, one of the important issues is that the custom of proposing [to a woman]

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and mediation for the marriage of girls is, unfortunately, being taken lightly;

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this is a necessary thing. There are people

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– it was always usual in the past,

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now due to large size of the young generation in our society, it should become prevalent

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– who know certain boys [and] introduce them to the family of the girl;

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[or] know certain girls [and] introduce them to the family of the boy;

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[and by doing this] they facilitate and make preparations for marriage; [let them] do these things.

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To the extent that we could solve the issue of the sexual problem of the youth in the society,

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this would be to worldly and spiritual benefit of our society; [it would be] to worldly and spiritual benefit of our country.

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Then the issue of reproduction, on which I put a lot of emphasis [is important].

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Again, I hereby tell the esteemed minister of health

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[that] I receive reports which [show that] your demand, which is the same as my demand,

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[namely] the issue of preventing the birth control

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– which birth control was a policy;

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[and later] it was decided that [implementation of] this policy should be prevented – is not being carried out correctly;

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in some places, [and] the [present] situation is like what it was in the past.

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Dear ones! The month of Ramadan, the season of spirituality, the spring of spirituality, [and] the spring of honesty has come to an end;

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we are going through the last days of Ramadan.

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If the fertile land of your hearts and your pure souls

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has been, God willing, affected by the delicate rain of the divine mercy and favor in this month,

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it will bear its own fruits in the future.

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Of course, for young people, the season for spiritual growth never ends;

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yes, the month of Ramadan is [a] special [period of time],

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but growth of spirituality is always possible among our youth.

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Young people frequently ask me – in [their] letters and through these very communication media that exist

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– and ask about advice with regard to spirituality and spiritual perfection and things like that.

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Well, there are people who claim to be giving guidance and such things;

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not all of them can be trusted; some of them are [actually] running a business; [and] they cannot be trusted.

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What I have heard from prominent personalities and offer you is just one word;

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the most important step to be taken for upliftment of spirituality and [human] soul is to avoid [all kinds of] sin;

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this is the most important step. Try to avoid sin.

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Sins are different; [there are] both sin of tongue, and sins that are related to the eye,

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and sins that are related to the hand; [there are] all kinds of sins;

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[try to] know sins and protect yourselves [against them].

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Piety! This is the meaning of piety; piety means protection [against sin].

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When you are moving along a dangerous road, you are carefully watching; this is piety;

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be watchful, [and] avoid sin; this is the most important way of spiritual upliftment.

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Of course, [what follows] immediately after this is implementation of [religious] obligations;

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among these obligations, the most important of all is [daily] prayers;

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on-time prayers with suitable attention [to its content].

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Suitable attention means that when you are saying your prayers,

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you must know that you are talking to somebody; you have an audience. [You must] pay attention to this.

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Sometimes one is distracted; no problem [with that];

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[but] as soon as a person regains his attention,

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[he must] restore the same state and the feeling of having an audience in himself and keep [that feeling] alive;

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this is [true meaning of] suitable attention. [Saying] prayers with suitable attention, saying prayers on-time;

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and as much as possible saying prayers in congregation;

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[if you] observe these things, then you will achieve spiritual upliftment, will become angels,

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[and even] go higher than angels; this you should know.

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You are young; your hearts are pure; your souls are pure

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; you do not have contamination or [even if you have its quantity] is very small;

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when a person reaches our age, his problems become too many;

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therefore, if you observed this, no other advice would be necessary;

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there is no need to specific [spiritual] words and the likes of them.

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Of course, it is very good to be intimate with the Quran;

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[therefore] make sure to read even a few verses of the Quran every day;

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these [steps] are very good. [Attach importance] to [religious] obligations.

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One of the obligations is student obligations.

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The student class is a privileged class, [and] is a special class [in the society].

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For reasons that I have frequently enumerated in these meetings in the month of Ramadan over years

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and I don’t want to repeat; [the student class] has some obligations [to observe].

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The first student obligation is idealism.

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Some people publicize and pretend that idealism is opposed to realism;

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no sir; idealism is opposed to conservatism, [and is] not opposed to realism.

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Conservatism means that you give in to any reality – even though it is bitter, [or] it is bad

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– and show no movement of your own; this is conservatism.

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The [true] meaning of idealism is to look at the realities and know them correctly;

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[then] take advantage of positive realities, [and] counter negative realities and fight them.

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This is the meaning of idealism. [You must] set your sights upon the ideals.

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This is the first obligation for students.

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What are the ideals? Among those things that I have jotted down here as ideals,

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one is the issue of establishing an Islamic society and Islamic civilization.

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That is, to revive the idea of the political Islam.

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Some people [have] tried since many centuries ago to take Islam as far from [the normal] life, from politics,

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[and] from management of the society as possible, and restrict it to personal matters;

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[then] they [wanted to] gradually restrict personal matters to issues related to cemetery

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and grave and marriage ceremony and such things. No, Islam has come  [to announce that]:

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“… to be obeyed by permission of Allah;”

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[and] this is not specific to Islam alone; all prophets are like that.

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Divine religions have come in order [for their ideals] to be implemented in the society, [and] to be truly realized in the society;

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this [issue] should take place [in reality]. This is one of the most important of ideals.

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Another ideal is the ideal of self-confidence;

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it means [the idea of] “we can,” which was mentioned in your remarks; this is an ideal

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The idea of [promoting] national self-confidence

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and believing in the national power and ability

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should be pursued and it must be certainly followed as an ideal.

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Of course, pursuit of ideals has some requirements, which those requirements should be met.

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One of the ideals that I have written down is the struggle against the [global] system of hegemony and arrogance.

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The system of hegemony is the system, which is based on the relationship between the dominant power and the dominated [side];

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I mean, world countries or human groups in the world

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are divided into the dominant and the dominated; [this is] what has happened in the world of today;

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a group is dominating while a group is dominated.

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The [ongoing] fight with Iran is over this [issue]; [you must] know this.

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The fight with the Islamic Republic is [over the fact] that it has not accepted this system of the dominant and the dominated;

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[Iran] is not [a] dominant [country] and has gotten itself rid of domination as well, and has stood by this idea.

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If Iran succeeded and progressed

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– [including] scientific progress, industrial progress, economic progress, [and] social progress,

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[and was also successful with regard to] expansion of its regional and global influence – it would be shown to nations

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that it is possible not to accept domination and stand on one’s own feet and make progress. [

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The hegemonic powers] do not want this to happen; all fights are over this [issue], [and] whatever else is said, is just an excuse.

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One of the ideals is justice seeking;

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the same remarks that were made by some of the brethren here.

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The issue of justice seeking is very important [and] has many branches;

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[you] should not suffice to its name, it should be really pursued.

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One [ideal] is the Islamic lifestyle. One [ideal] is freedom seeking;

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freedom not in its wrong and distorted Western sense,

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where freedom means that a girl should live this way, [and] a boy should live this way.

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Cursed be those who against the Islamic traditions and the tradition of marriage,

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clearly oppose the tradition of marriage

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and some of our charters and our cultural organs unfortunately promote this;

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this should be countered;

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the issue of freedom seeking in thought, in personal action, in political action,

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in social action, and in society, which the meaning of freedom seeking in society is the same as independence.

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Among ideals is scientific growth;

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among ideals are work and effort and refraining from laziness and doing incomplete work.

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Among ideals is the establishment of an Islamic university; these are the ideals.

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Well, somebody may ask how we are supposed to follow these ideals?

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We have no effect in the country; there are a group of managers, who are doing their work,

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[and] we are chanting slogans here [and] talking.

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This is a mistake in understanding the issue; it is never like this.

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Student is decision-maker; student creates discourse.

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When you follow an ideal, say it, repeat it

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and seriously stand by it; this creates a discourse in the society;

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this leads to decision-making;

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the John Doe who makes decisions at a given decision-making [and] management center of the country,

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when something turns into a discourse, he would have to follow it.

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A living example of this is this very discourse of software movement and revival of the scientific movement

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that was raised, was repeated, was fortunately welcomed, and turned  into a discourse;

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a social movement was created on its basis;

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for ten [or] fifteen years, with regard to scientific [movement], we have been constantly moving and going ahead.

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It is the same in all fields; a student can be effective.

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One of dear ones quoted Martyr Beheshti as saying

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that  student is [like] prayers crier of the society;

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“when he falls asleep, people [also] fall asleep.” Well, this is a very good definition;

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you can be awakening, can create discourse,

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[and] never think that these student works of yours are futile works.

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Don’t squander your time for nothing;

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many of our young people – [both] student and non-student –

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waste their time. [They] keep browsing these social networks and the likes of them

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or sit in futile sessions of such debates.

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Don’t waste your time; use your time correctly,

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both attend to your lessons, and take part in organized activities; you must attend to both of them.

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Well, the prayers time is past;out of all the things I wanted to say,

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I said a very small part of them [and] a large part of them remains.

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Now, what do you think we must do?

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… Now you be ready after iftar, provided that I would feel well [we would continue our meeting];

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of course if I talk, it would be a brief talk.