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

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الحمدلله ربّ العالمين

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و الصّلاة و السّلام علي سيّدنا محمّد و آله الطّاهرين

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You are very welcome my dear ones!

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This meeting is a very pleasant and desirable meeting for me;

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presence of young people with this [high degree of] vibrancy, with this enthusiasm, with these good words,

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with these eloquent logics, [and] with these programs that were performed [here]

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has really turned our meeting into a pleasant meeting and for me, today will be a day to remember, God willing.

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First of all, let me say a word about the [lunar] month of Rajab.

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There is a delicate spiritualistic dimension in every human being.

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Well, humans are made up of a variety of different dimensions; there are instincts, there are whims, [and] there are needs;

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one dimension, [however,] is the spiritualistic dimension [which exists] in any human, [and] in all humans.

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This dimension is a very delicate dimension and in young age, the delicacy of this dimension and its transparency is more and [is] more placid.

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If we, humans, could bolster this dimension in ourselves,

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it would guide our other dimensions.

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Not that the spiritual and spiritualistic dimension would block instincts, block [our natural] needs, [and] block thinking and use of wisdom; no,

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all of these [dimensions] are reserved in their own place; this spirituality and spiritualistic dimension in humans

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guides all other dimensions, [of course,] if it stays in us, [and] if it is strengthened.

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The evil people that you see in the world,

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who are either oppressor, or are ruthless, or worship money, or worship concupiscence, or are inclined to gluttony,

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and [in any way] materialistic dimensions have overcome their existence, these are people, who have

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not allowed that spiritualistic dimension and that spiritual dimension to grow in them; [as a result of which] it has been gradually weakened and withered away.

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I tell you young people to take advantage of the [lunar] month of Rajab, [and] take advantage [of it]

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in order to strengthen this spiritualistic dimension.

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The month of Rajab is followed by the month of Sha’ban, [and] the month of Ramadan is next, [which] is the spring of spirituality.

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You [young people], as Mr. Hajj Ali Akbari said – are symbol of the spring of humanity, because you are in the spring of your life;

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[therefore] make the most of this spring of spirituality.

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Remembering God, mentioning God, prayers which have been recommended, attention to themes of these prayers,

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reciting the Quran, saying [daily] prayers on-time, avoiding sin(s), [and] having good manners [are among high priorities].

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There are great opportunities in this month, which are open to all of us,

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but you, young people, can take better advantage of these opportunities;

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just like these material opportunities. Assume an arena,

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[where] they have put an index at the end of that arena, [and] have put something there as well,

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[and] then tell this humble one as well as you that ‘whoever [of you] gets there first, can take it’; well, who would get there first?

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It is evident that you are young, have energy, [and] have vibrancy; [therefore,] before I could budge [from my place], you would get there and take it.

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Spirituality is exactly like this; [you must] know this.

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With regard to spiritual issues, you can achieve the goal sooner, easier, quicker, and in a more pleasant manner.

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These people whom you have seen, the illuminated persons, who lived in our time, like the late Ayatollah Behjat

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– for example – who was an illuminated person; an old man and very illuminated; these people are those

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who have taken care of themselves [from a spiritual viewpoint] since they were young, that is, from this very level of your life.

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Those who act belatedly, their achievements would be less.

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Those who do not act at all, would be deprived of that illumination and transparency and placidity [of soul];

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[and] become like many people who are [living] in this world; this [is] my first word [of advice].

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Well, I have many things to tell you dear youths – [of course,] you call yourselves adolescents,

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[but] I call all of you, the youth. I have many things to tell you.

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In various fields, there are diverse things to tell you.

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After all, you are, so to speak, brethren and sisters of this humble one;

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you are, so to speak, my children;

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[and] you are, so to speak, like my grandchildren; [and] are my dear ones.

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Both you, who are present here, and your colleagues, the same few thousand

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pupils of [Islamic Pupils’] Associations and 12 million [other] schoolchildren – as this dear youth of us said [here] –

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all of you are like this that I said. Well, I have many words with you.

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Today, I want to bring up an axial issue, which requires a demand from [Islamic Pupils’] Associations and [from]

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the Union of [Islamic Pupils’] Associations. I bring an introduction:

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we are engaged with an enemy front, which is the front of [the global] arrogance and its followers and proxies; this is evident.

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Its pivot is [made up of] America and Zionism, [and] their followers and annexes

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and proxies are some of these existing powers and semi-powers, which you see;

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we are in conflict with these [parties]; the Islamic Revolution and the Islamic establishment is in conflict with these [parties].

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What is this conflict about? Or in other words, in what fields is this conflict going on between us and the arrogance?

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If I wanted to enumerate all the fields in which we are in conflict with these [powers],

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perhaps, I could enumerate 10 cases;

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if we sit down [and] think and study, it will increase;

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20 cases, 30 cases or more are our conflict points with the arrogance.

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Now, you assume that one issue is the issue of the country’s independence

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– economic independence, political independence, [and] cultural independence –;

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this is one of our fields of conflict with the arrogance.

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The nature of the arrogance and arrogant powers is to encroach [on other countries];

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both in time of colonialism, which was related to the eighteenth and nineteenth centuries

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and continued into the twentieth century, and in newer and more modern forms [of colonialism], which they established later,

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and [even] now they are bringing new forms [of colonialism] into the arena continuously [and] on a daily basis. Their goal is to encroach [on other countries],

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encroach on the nations’ interests, [and] on countries and [their goal is to increase their] domination and influence.

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This is the [main] goal of the arrogance. Well, if a country wants to stand up against this goal,

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and defend its independence – both cultural independence, and political independence, and economic independence –

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there would be naturally a conflict; this is one of the fields of our conflict with the arrogance.

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One of our fields of conflict [with the global arrogance] is [over] the issue of [the country’s] progress.

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If the country of Iran, with the needlessness of global powers that it has shown of itself and has not paid attention to them,

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has not become dependent on them, [and] has not relied on them – with these characteristics –

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[if such a country] achieves progress, this would become a model-making progress;

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that is, it would become a role model for other countries, [and] for other nations.

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This progress is one of the main fields and arenas of [the ongoing] conflict between us and the arrogance;

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we want to achieve this progress, [but] they want us not to achieve this progress.

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In the case of Iran's nuclear program, this has been one of the most basic motivations that has forced the arrogant powers to deploy against us;

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now, they mention other excuses,

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but they have had a few important motivations. One of them was that [when] a country,

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without being dependent on America or Britain or any other power, can

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achieve [progress] in an extremely sensitive field of science such as the nuclear field,

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this was very important to them, [because this] was dangerous [for them] and [they] did not want this to happen.

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And I am sure that if we make way for them, they will continue their buffoonery

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in future over issues related to biotechnology, over the issue of nano[-technology], [and] over other different scientific issues and will [try to] cause problem [for us].

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Scientific progress, economic progress, [and] civilizational progress

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are among major fields of discrepancy and conflict between the Islamic Republic and the arrogance.

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One of the issues of difference and fields of difference

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is the Islamic Republic’s powerful presence in the region and the world;

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this powerful presence blocks the arrogance’s plans.

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At present, America has plans for West Asia region – which they call the Middle East

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and I insist on not using this phrase

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due to reasons that I [have already] said [and] pointed out once –

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[and] you saw they have plan(s) under [such] title(s) as the Greater Middle East,

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[or] the New Middle East, and they have continuously repeated these titles during the past ten- or twelve-year period.

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These plans have made them start certain measures

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[but] the powerful presence of the Islamic Republic has blocked the progress of their measures.

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This is also one of the fields of conflict and difference and the likes of these [between Iran and the arrogance].

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One of the other fields is the issue of Palestine; one of the fields [of conflict] is the issue of resistance;

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one of the fields is the issue of the promotion of the Western culture and the Western lifestyle,

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and if in a country the lifestyle that is accepted and promoted by the Western [countries] or Americans becomes rampant,

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the elite in that society would turn into tame lambs in the face of the policies of America and the West and the same opposite power;

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[they, therefore,] insist that this should happen and the Islamic Republic wants not to allow this to happen.

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Well, now I just enumerated a few [examples] of these fields of conflict. I [previously] said that if I now wanted

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to recall [other examples] from memory, perhaps, I would be able to mention ten fields,

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but if we sit down and think – [I mean if] you think, [and] I think – [perhaps] ten, twenty, thirty, or more [fields] will be added [to this list].

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Well, now is the turn for the main issue that I have in mind.

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One of the fields of difference and conflict between the Islamic Republic and the arrogance is the issue of the youth; the issue of the youth.

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Today, there is a very broad-based, [and] surreptitious soft war

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going on between the Islamic Republic and America and agents of America and Zionists over the issue of the youth.

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A few years ago, I addressed young [university] students, saying, “You are officers of the soft war;”

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you [schoolchildren] are also [officers of the soft war], [and] all of you are officers of the soft war.

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When a young person has motivations and has self-confidence

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and has the power to think and has courage, [he] is an officer

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– officer in the conflicts of soft combat [and] soft war – [because] this is the characteristic of the youth.

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Well, now you assume an officer with an identity that

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is desirable to the Islamic Republic and another officer with an identity that is desirable to enemy of the Islamic Republic;

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compare these two and see what happens;

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now, our discussion is about the soft war, which is more dangerous than the hard war;

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sometimes they threaten us with hard war and bombardment and [military] attack and the likes of these things, but it is all nonsense;

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[this] is not [what they can do], [because] they do not have [necessary] ground to do this, [and] do not have the courage to do this and [even if] they did, they would get a punch in the mouth.

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But this does not apply to the soft war. The soft war is going on right now, [and] the opposite side is busy attacking [us];

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we are also busy on this side; now, it is open to discussion whether we are busy attacking or busy defending,

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and I believe that instead of [simply] defending [itself], this side must also attack

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while [at the same time,] protecting its own defense centers.

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So, there is a war [going on]; now you draw an analogy between this soft war and the hard war

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and the war front; like the same [situation], which now assume exists in Syria, or Iraq, or Yemen, or in any other place;

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these wars that are going on right now, or [the war that] was [raging] in Iran during the period of the Sacred Defense, [and] for eight years.

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Consider an officer, who is sitting in his own base or in his own bunker; this officer can be of two types;

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[and] there are two types of identity or two types of definition for this officer;

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once this officer is a determined, vigilant,

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highly motivated, hopeful, industrious,

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thoughtful, thinking, courageous and sacrificing human being.

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Well, if there is an officer in his own base or in his own bunker with these characteristics,

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one result can be guessed for this war.

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The officer is brave, is mature, is able to think, is faithful, is hopeful,

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is determined, [and] has motivation; this is one type of officer.

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The same officer can be assumed in another character and with another identity.

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Assume that he is a desperate person; I mean, he believes that there is no good [in fighting];

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[and says] ‘we are standing for nothing, [and] this has no benefit’; [in short,] he is desperate.

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Or he is a submissive person, [and] does not have the energy to fight and stand [against enemy];

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now he may even stand for a short while, but when the pressure continues to rise and the force increases, he submits; this is how his spirit is.

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Or he is a gullible person, trusts enemy’s smile,

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trusts enemy’s deception, or does not understand enemy’s deception at all.

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Well, war is full of deception and full of trickery; all wars are like this:

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war is [nothing but] trickery.

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In these very hard forms of war, one of the basic steps that a powerful commander can take is

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to deceive the enemy with an operation and with a [crafty] move,

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so that enemy would think that he wants to move from there and shifts his attention to there, and then [the commander] moves from behind.

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Now suppose this officer is a gullible officer; [and] cannot understand and recognize the meaning of the enemy’s deception.

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Or he is a person who is listless [and only] likes to rest or sleep.

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Or he is an addict; either addicted to illicit drugs or addicted to debauchery, or addicted to some of these computer games

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that have become common lately – I have heard that some people get addicted to them –

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and is thoughtless and careless toward his own fate and [the fate of] others who look up to him.

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Or he is busy [gratifying] his instincts; for example, this very commander

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is thinking about satiating his mundane instincts and his animal instincts when [he is] in bunker; [and for example,] is given to pleasure seeking.

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So, this officer can be conceived in this shape and in this form and in this character. What would be the result of war? It does not need explanation.

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Therefore, the identity of soft war officers can be defined in two ways.

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This is one of the main bones of contention between us and our enemies.

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The enemy likes our soft war officer(s), who are [our] youths, one way, [and] the Islamic Republic likes them another way.

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[The fact] that in the Islamic Republic, so much stress is put on religiosity, integrity, piety

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and avoidance of excessive attention to instincts, should not be taken as a sign of bigotry and, as they say, dogmatism and petrifaction [of thought] and the likes of these;

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no, this is a training method derived and arisen from the definition of soft war officer and commander.

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This is one of the challenging fields between us and America.

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Americans want our youths not to have that bravery, not to have that hope,

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not to have that motivation, not to have that movement, not to have that physical strength,

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[and] not to have that intellectual power, be optimistic toward the enemy

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[and instead] be pessimistic toward their own commander and backup line; the enemy likes our youths to be like this.

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The goal of radio and television and Internet propaganda by the enemy and all different things that it does,

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whose audience are our young people, is this. They want to turn the Iranian youth into such an element;

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an element that has neither a strong faith, nor is brave enough, nor is motivated, nor has any hope;

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[the enemy] wants to turn [the Iranian youths] into this [element]. [However,] the Islamic Republic [is] quite the opposite,

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[because] it wants this young person to turn into an active an effective element.

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Now, here, what I demand from you, my dear ones and my children,

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[is this]: you must play a role in order to raise your peers

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– the young people in high school who are the same age as you are –

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according to this definition and help them become like this; this is the [main] duty of Islamic [Pupils’] Associations.

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Naturally, [achieving this goal] would be [only] possible if you have been successful in training yourself and self-training [first].

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Thank God, as Mr. Hajj Ali Akbari said right now – I was really happy about his report,

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[of course,] I had been given reports more or less [and] was informed [of this issue], but he said it clearly here today – the situation is to a large extent like this.

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Both train yourselves and train others.

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Islamic associations are not special to you;

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you are Islamic associations for pupils, [but] student Islamic associations [in universities] shoulder this duty as well.

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Anywhere, [and] any Islamic association – either for pupils or [university] students –

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if instead of training the Iranian youths with this identity and with this character that was mentioned [here],

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makes a move in the opposite direction or falls short of achieving this [goal], it would have moved against its duty;

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[and] has acted to the opposite of what God wants from it. In Makarem-ol-Akhlaq prayer,

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humans ask God for ten things that are very important, including:

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“And use me for what you will ask me about tomorrow.”

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[Here, you ask God]: “Use me for that thing about which you will ask me questions on the Day of Resurrection.” [So, this means that] we are responsible; everybody is responsible.

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You are young, [and] I am old, but we are all responsible; the youth are as responsible as the old, there is no difference.

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[The main goal of] your effort must be this, [and] the Union’s effort must be this that you firstly develop the youth and your [young] audience

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in quantitative terms as much as possible;

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I am not saying that [you must] develop [Islamic] associations, but expand the scope of publicity and effectiveness of Associations on the young people of the same age.

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Your opposite side may not be, and even not want to be, a member of the associations,

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[and] there is no problem with that, but [Islamic] associations must try to have a large number of audiences, find a large group of addressees

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and make an impression on them and that impression should be what I said now,

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I mean, shaping identity and character of the Muslim youth in the way that the Islamic Republic demands,

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[and] in the way that the Islamic Republic defines; not in the way that America and the Zionist capitalist define.

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This is a duty; you must follow up on this task.

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Of course, I am aware of programs of the Union, [and] they have given me the report [of their activities];

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I have also looked at the report; the report was good; programs are good (programs),

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but you must strengthen them on a daily basis; these programs must be strengthened both in quantitative and qualitative terms.

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The country needs you; the country is dire need of these millions of pupils and students that we have in the country today.

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We need faithful, loyal, hopeful, vibrant, active, [and] innovative youths;

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the country needs [them], [and] future of the country needs [them].

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It is true that 37 years have passed since the outset of the Islamic Republic

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and during these 37 years, the enemy has not been able to do a damn thing despite all efforts; this is true.

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However, “the enemy cannot be underestimated and taken lightly,” [because] they have long-term plans.

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Just in the same way that we say fifty years from now – [for example,] I said this three [or] four years ago

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that our plan for next fifty years in the field of science is this

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– I mean, we think for fifty years ahead, and he [the enemy] also thinks for fifty years ahead;

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he is also waiting for an opportunity, [and] is thinking [on how] to stop continuation of this movement – (and that) this movement did not remain limited and restricted to Iran,

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it continued and expanded to other places and in various forms –

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[therefore,] we must not allow [this to happen]; [but] who must not allow? You,

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you young people; future belongs to you. [You must try to] both train yourself in the true sense of the word, and remain steadfast.

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You will be admitted to the university in the future, and presence in the university must bolster that religious and revolutionary identity in you, not weaken it.

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Some people are like this; before going to the university, they are one way, [but] when they go to the university, they are another way!

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No, this identity should be bolstered. The university is also an Islamic university;

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that is, the university belongs to Islam as well; the university belongs to the revolution; [and] belongs to this revolutionary nation.

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[This identity] must continue; [therefore, try to] remain steadfast. This steadfastness is very important.

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And your communications should not be disrupted.

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At present, [Islamic] associations are communicating with one another, [and] these communications should not be disrupted. Try to maintain these communications.

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Preserve this blessed chain, [and] these communications – both now, and after the end of school

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and admission to the university or anywhere you might go.

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[Try to] become an example of [the Quranic verse, which says:] “and [the faithful] advise each other to truth and advise each other to patience.”

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Have each other’s back and support [each other]; like mountain climbers in dangerous passes,

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where they tie one another, [and tie] their waists together using a rope; [in this way,] if one of them loses his footing, he will not fall off to the bottom of the mountain;

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when they are tied together, [and] roped [to one other], if one of them slips,

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others who have not slipped yet, will keep him and pull him up; this is how communication and attachment work.

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And [the faithful] advise each other to truth and advise each other to patience;

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both advise each other to tread the path of truth,

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and to patience; patience means perseverance, resistance, steadfastness,

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not losing one’s footing in the face of bitter incidents, not slipping, [and] not hesitating; this is what I want to tell you.

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Well, of course, officials also shoulder some duties.

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Fortunately, the [Ministry of] Education is currently run by religious management; this is an opportunity,

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and this opportunity must be taken advantage of. When religion rules at the top of an organ,

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many good steps can be taken – these children, these two dear children of mine, this girl and boy,

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said many good things; I mean, the points mentioned by them are really correct points

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and I recommend both to my own office to write these [points] down and pay attention and follow up [on them],

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and [also advise] the [Ministry of] Education to put emphasis on these points that these [children] said.

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What I say is that, firstly, a free opportunity should be considered for [all] pupils, not simply for [pupils who are members of] the Islamic associations,

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to engage in revolutionary activities.

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The method of education and training, and mostly education, should be such that

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our young pupil would not spend all their time and energy and strength and

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talent and intellectual and physical power on these pages that exist in this book;

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sometimes it is like this; one sees that all the physical and mental and intellectual and nervous power of [pupils]

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are spent on this book; [he has] neither leisure [time] for recreation, nor leisure [time] for sports,

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nor leisure [time] for revolutionary activities; well, this is a flaw; do something that our schoolchild would have leisure time.

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Of course, this is not a job for one or two days, [because] this job needs planning.

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It is possible that this goal would not be achieved today or tomorrow, but [the relevant officials] must follow up [on this issue] so that this would take place.

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They must raise children in a revolutionary manner;

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therefore, they must give [them] the opportunity to do the revolutionary job, [and] must give [them] the opportunity for revolutionary thinking; this is one [point].

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Secondly, give room to trusted pupil organizations;

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like these Islamic associations, [and] like this Union; [all of] these are one organ;

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a trusted and religious organ, or the Basij, [and especially] the student Basij,

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[which] is one organ, a trusted and religious organ; give these [organs] enough room, the room to work;

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[and also] give them opportunity and [necessary] facilities – [just in the same way that] these young people said here – [provide them with both] material facilities, and spiritual facilities;

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give them room, [and officials] appreciate [these organs].

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If we wanted to create these motivations that you have

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with money and with propaganda and the likes of these, it would never be possible;

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[as the Quran says:] “If you had spent all that is in the earth, you could not have brought their hearts together;”

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here, I also say that if we had spent all the wealth [in the world], we could not bring together all this motivation and all this

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ability and all this enthusiasm and all this interest [in one place].

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This is gushing from the inside; God has done this; [people’s] hearts are controlled by God, [and] my heart and your hearts are controlled by God.

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Let’s appreciate this. Now these [young people] have entered the arena;

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our youths, both in the Union of the Islamic [Pupils’] Associations, and in Basij and the likes of them,

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[they] have entered the arena and want to work for God, for the revolution, [and] for the country;

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[therefore,] they must be given room, [and] must be provided with material and spiritual aid.

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The third point [is that] in some schools – here, one of these two dear youths said,

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[and] I also knew this, [and] had heard [about it] – they oppose revolutionary measures.

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Assume that pupils want to, for example, make a plan and get prepared for the [ceremonies on the] 22nd of Bahman

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[celebrations, which mark victory anniversary of the Islamic Revolution],

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[but] instead of helping [pupils], school officials create obstacles [in their way]; sometimes, they even officially prohibit this;

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no, this approach must be dealt with.

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Schoolchildren must study their lessons, [and] they must study well; I support [hard] study; [and] you know this,

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but besides studying [their lessons], this revolutionary work should be also done.

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My beloved ones! The youth of our country is hope inspiring;

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[and] the environment of the youth in our country is hope inspiring; not that I don’t know

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that now there are a bunch of young people who go astray, [and] do bad things; yes, I am also aware of them,

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but on the whole, when I look at the environment of the country’s youth, I thank the Almighty God.

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Despite all these factors of deviation [from the right path], despite all this motivation [to go astray],

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[and] despite [the existence] of this vast front of hostility and focus on the youth [by our enemies],

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we have a large collection of youths, who are faithful, religious, revolutionary,

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given to recourse [to Infallible Imams (Peace Be Upon Them)], [and] are given to enthusiasm and love for spirituality; this is not a small thing; this is a very important thing;

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[and] this is a very great thing. Some [of the young people] are used to [reciting] the Quran, some are used to seclusion [for attaining spiritual purity in mosques], some are committed to [taking part in] the march on the day of Arba’in,

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[and] a group are standing fast in [all] fields that are related to the revolution and [observe] the manifestations of the revolution.

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This is very grand, [and] is very valuable; the enemy is opposed to all of these [activities].

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And let me tell you that the enemy of the Islamic Republic establishment has been defeated up to the present time,

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[and] there is no doubt about this; [you must] know this. [The enemy] has been defeated so far [and] I have said this frequently,

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[because] its reason is before the eyes of everybody; it is clear, [and] its argument is not a

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complicated, incomprehensible and equivocal argument.

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Its reason is that when this revolution came into being,

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[and] when the Islamic establishment was formed, these [enemies] decided since day one to annihilate this establishment,

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[or] at least, don’t let it grow. [Since that day,] 37 years have passed

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[and] this establishment has grown on a daily basis, has got stronger on a daily basis, [and] this tree has become robust,

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has grown [many] branches and leaves, [and] the enemy has not been able to do a damn thing.

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Therefore, [the enemy] has not been able to do anything so far. This is not special to here;

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you look at the Islamic world [and] see what they have done against the combatant [and] faithful youths

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in Lebanon and Palestine; what have they been able to achieve?

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How much propaganda and practical steps they took against Hezbollah in Lebanon,

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[they] posed threats, [and even] implemented those threats.However, Hezbollah

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is showing its full-grown body in the Islamic world.

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Now, assume that a given dependent, corrupt, empty, [and] ineffectual government would,

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for example, condemn Hezbollah in that given statement [which has been adopted] with money and petrodollars. Well, to hell with them! What importance does it have?

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Hezbollah is shining like a sun in there. Hezbollah is a source of pride for the Islamic world.

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The youths of Hezbollah and Hezbollah group in Lebanon are source of pride for the [entire] Islamic world.

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These [young members of Hezbollah] did something that armies of three Arab countries could not do in two [or] three wars;

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they defeated Israel. Before the defeat that these [Hezbollah youths] inflicted on Israel,

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at least in two wars – all [Arab] countries did not take part in the first war, but in two wars,

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Egypt and Jordan and Syria brought in their armies before Israel and were defeated –

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the armies of three countries, and that a country like Egypt, which had a powerful army, or like Syria, which had a powerful army,

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and the country of Jordan, deployed [their armies] against the Zionist regime and were defeated in military the war.

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Hezbollah defeated this very Zionist regime, after it had grown stronger, in a matter of 33 days. Is this a small matter?

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Is this an insignificant matter? Is it wrong for us to say that these [young members of Hezbollah] are source of pride for the Islamic world?

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Now, [assume that] a scrap of paper has condemned them somewhere, well let it be, so what?

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The truth is growing, [and] the truth is thriving.

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The truth may face hardships on its way, but it will finally prevail.

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[As] the Quran said: “As for the scum [which forms on top of water], it vanishes, by being cast off;”

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the scum on [the surface of] water is striking in appearance; in a river when you look at the surface of water,

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when the water foams and [its waves] hit each other, the scum looks striking, but this scum is not lasting.

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“As for the scum, it vanishes by being cast off;”

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this scum that forms on water goes away and is eliminated.

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“But as for that which benefits the people, it remains on the earth;”

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that thing, which is beneficial, that thing, on which people’s life depends, that is, that flowing water, [and] that placid water, it stays.

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The truth is like this, [that is,] the truth will triumph,

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[and] the truth will achieve its goals. Yes, there are problems on its way.

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A soldier of the truth, an officer of the truth, [and] he who seeks the truth should not lose composure in the face of these problems.

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When he remains composed, stands [fast], [and] tolerates the problem, he will reach a result;

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just in the same way that [they have already] reached a result; both at the outset of Islam,

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and at any place where there has been resistance and in our time, which is the time to overcome materialistic issues.

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Dear ones! The truth belongs to you, [and] you follow the truth. The future [also] belongs to you,

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[and] God willing, the day will come when these problems will diminish as a blessing of your resistance

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and will reduce and gradually vanish, and God willing, you would stand on the apex.

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Convey my greeting to those schoolchildren who are not here.

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They suggested this meeting be held every year, now I don’t know

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its date, but I have no objection, [because] the more I see you, the better it will be for me as well.

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Peace be unto you and so may the mercy of Allah and His blessings