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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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والصّلاۃ والسّلام علي سيّدنا  و نبيّنا ابي‌القاسم المصطفي محمّد

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و آله الاطيبين الاطهرين المنتجبين سيّما بقيةالله في الارضين

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You are very welcome, [and] I was very happy [with our meeting] today, [because] I really benefited [from it].

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God willing, this auspicious circle of intimacy with the Quran and recitation of the Quran

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is expanding in our country on a daily basis and this is due to the blessings of the [Islamic] Revolution and the Islamic establishment.

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Of course, this year, we are mourning the loss of these dear ones, whose photos are here –

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I think all of them were here last year, [and] were [here] with us, some of them recited [the Quran, and]

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we applauded them, [and] endorsed them –

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I hope, God willing, the Almighty God , in proximity of the Quran, in the shadow of the Quran,

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would bestow high degrees of His mercy and forgiveness upon these dear ones and through intercession of the Quran;

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would grant patience to their families,

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and accept their half-finished Hajj in full and in the best possible manner.

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The beauty of the Quran is not just limited to meanings and teachings of the Quran, [because] even the words of the Quran are beautiful.

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This very beauty of words caused those people whose hearts were locked

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and closed to the Quran and who were [at first] not ready

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to understand and see and use and accept the concepts of the Quran when it was sent down [on the Prophet by God], the same people were [later] bewildered in the face of the miraculous beauty of these words;

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they could not do anything about this. The words of the Quran, the rhythm of the Quran, [as well as] the method and style of the Quran are, per se, a miracle.

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The Quran is not [a book of] poetry, [but] it is not [pure] prose neither; it is something, which is neither verse nor prose,

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but it has both the beauty of the best poems and the beauty of the best prose.

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Rhyme is sometimes also present in certain verses of the Quran, but the beauty of the words of the Quran is not due to their rhyme,

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[because even] where there is no rhyme, the beauty and word(s) of the Quran entice one;

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[perhaps] it is not correct to use “enchanted” in this regard, but we must say that they conquer one’s heart. [The beauty of the Quran] is like this.

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Well, this beauty must be used as a tool;

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the [main] purpose of the Quran was not to present a beautiful text

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so that orators and rhetoricians and poets and the likes of them would confirm [the miracle of the Quran] when they faced it and drop to their knees

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and have to say that this is good, [and] this is beautiful; this is not the [main] purpose [of the Quran];

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the purpose is that through this window, this window to the beauty, we could get ourselves to that

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blissful and magnificent garden of the Quranic teachings; this is the [main] purpose.

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To the extent that the text of the Quran is beautiful, the meaning of the Quran and teachings of the Quran are a thousand times more beautiful – now, I say a thousand times, because it is a common saying;

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perhaps thousands of times, as we are not [actually] able to measure [the beauty of the Quran].

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[But] who understands that? [The answer is] the one, who is given to deep thinking, who would open his heart, [and] allow these facts into his heart.

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In any age, [and] in any time, if a person, who is dealing with the issues of life

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and the issues of life are important to him, has such a close contact with the Quran, they would understand the miracle of the Quran;

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some less [and] some more; in some times less, [and] in some [other] times more.

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In my opinion [with regard to] the miracle of the Quran, if we are insightful, [and as put by the Quran:]

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“for whoever has a heart or who listens while he is present [in mind];”

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if we are insightful, [and] if we lend our soul to the Quran, today, we would be able

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to find out more about the miracle of the Quran compared to those who lived a thousand years ago.

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In this complicated world, in this stormy world, in this world [which is] full of problems

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– these powers, this scientific progress – it is here that when the Quran enters the scene, when it starts talking [by saying that:]

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“Indeed, this Quran guides to that which is most suitable,”

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[then] one would feel that [the Quran] really

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“guides to that which is most suitable and gives good tidings to the believers.”

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Well, [through listening to the recitation of the Quran] by you good reciters – and today, I really enjoyed [your] recitation; both individual recitations, and group recitations,

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and these songs they performed – one really revels in spiritual enjoyment;

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and there are two [kinds of] enjoyment [in reciting the Quran]: one enjoyment is [enjoying] these recitations and readings and voices and performances on their own;

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while another enjoyment – which for this humble one, this second enjoyment is higher [in importance] than the first enjoyment –

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is the enjoyment of observing daily growth of the Quranic [activities] in the country.

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There were no such things twenty years ago, [and] they did not exist thirty years ago. Before the revolution, there were not at all such opportunities,

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under the shadow of which our youths, our middle-aged [people], our children, [and] our adolescents would be [active] on the path of the Quran, on the path of memorizing [the Quran], [and] on the path of [learning various] methods of reciting [the Quran].

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Well, these beauties that you created today – and the more you can create [these beauties] you must do it –

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these must be a window to teachings of the Quran; [and] must make us familiar and intimate with the Quran.

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Do not mistake [recitation of] the Quran with singing a song; singing a song is a [totally] different issue.

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Of course, now, unfortunately there are some among Egyptian reciters who follow the Quran, but sing [it], and [it is like they] sing songs; there are [such people].

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Those past-generation reciters [of the Quran] – like Sheikh Mostafa Esmaeil, like Sheikh Abdul Fattah Shashaey, [and] even like Muhammad Rafat –

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these dignitaries were all musicians, but they recited the Quran with a Quranic rhythm and melody;

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they did not allow [their recitation] be mixed with melodies suitable for cabarets and, I don’t know, obscene forms of music.

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Today, some [reciters] do not observe these considerations; one [can] see this in them.

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These beauties must get us close to the Quran, [and] must make us more intimate with the Quran.

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One of the steps, which is very good to be taken in the country, is that we hold Quran recitation sessions – of course, it exists more or less; before the revolution, it also existed in one form,

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[and] after the revolution, it is better and exists in a better form,  of course, but it must be further promoted.

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Is that we had better hold the Quran recitation sessions

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Before the revolution, well, we had sessions for the review and [recitation of] the Quran. I myself

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held such sessions at that time and took part in them and had seen [them] and had taken part [in them];

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[but] this is not now what I mean; those sessions were [meant] for teaching the Quran; one by one, [the participants] recited [the Quran and] were taught [the Quran].

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What is meant by the Quran recitation session is that a session would be held, people would take part in it,

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the reciter of the Quran would sit there for an hour – more or less – [and] recite the Quran;

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[while] the audience would go [and] sit there just to listen to the Quran;[I emphasize] they go and sit [there] and listen to the Quran.

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This is very effective. At times, this is even more effective than when one recites [the Quran] himself.

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There are people who understand the meanings of the Quran, [and] understand the meanings of these words.

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Of course, we – [I mean] non-Arabs – are unfortunate that our language is not the language of the Quran; the language of Arabs is the language of the Quran;

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when a reciter puts emphasis on a sentence and repeats it and says it two times, three times, [or] five times,

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they all know what he is saying.

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To draw a faulty analogy, assume that it is like these sentences which are in the minds of all of us from Sa'di’s [collection of poems] Golestan;

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(are in the minds of all of us) for example, assume

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when they say “he who has done nothing wrong, has nothing to fear,” everybody understands [its meaning], [and] listens to it.

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[Well, with regard to] the Quranic sentences whose moral value is thousands of times higher – both quantitatively and qualitatively –

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when a reciter reads them, the Arab audience understands this,

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[but] the non-Arab audience may understand, [and] may not understand [its meaning].

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[We must] try to firstly, get familiar with the language of the Quran; [and] get ourselves familiar with the language of the Quran;

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this is one of those advantages, which if could be provided it in our society [it would be very good].

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Emphasis has been put on this in our Constitution and in primary laws of the [Islamic] Revolution, [and] it has been stressed

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that we must learn the Arabic language, which is the language of the Quran.

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Those [people], who now do not either have this advantage or cannot [obtain it], very well, open the Quran in front of them,

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this reciter should start reciting the Quran – now, here our reciters recite [the Quran] for example, for 10 minutes, [or] 12 minutes, [but] there,

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they [can] recite it for an hour; one hour, [or] three quarters of an hour, one person or two persons, read the Quran, [and] recite [it] with a pleasant voice, with these reading methods

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which are adorned with [the rhythmic] recitation – and people who are there, [would] open the Quran.

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If they do not understand its meaning, [they could] look at the translation and listen to what he [is reciting].

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This is one of those steps, which develop the teachings of the Quran in the country: [holding] the Quranic sessions, [and holding a] session absolutely for [the recitation of] the Quran.

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Just similar to the session that we hold out of [our] love for the Household [of the Prophet Mohammad (PBUH)]

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– [either a] mourning session or a celebration for the [Shia] Imams [Peace Be Upon Them] –

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[we must note that] the [Prophet’s] Household constitutes one of the two legacies [left for Muslims by Prophet Mohammad (PBUH), and] the other legacy is the Quran; [therefore, you must] hold session(s) for [the recitation of] the Quran.

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This is among those things, which if, God willing, is done and becomes common and if you people of the Quran – [which] this job, is a job for you –

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persevere and hold such sessions, it will increase the speed of the growth of the Quranic activities in the country

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and will make [people] familiar [with the Quran].

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And know [this] my dear ones! Today, the world needs the Quran;

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whether they accept [this] and admit [to it], or they don’t admit.

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Today, the world is [caught] in an identity vacuum, in a theoretical vacuum, [and] in a faith vacuum;

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a faithless human being is like a rotten fruit, which is empty inside.

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[The fact] that you see murder and [all kinds of] crime increasing in the Western countries on a daily basis is for this reason,

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[and] this is one of its reasons; [the fact] that you see suicide is on the rise, this is one of its reasons.

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Humanity has no more merchandise to offer for the satisfaction of the mind and heart and soul of human beings.

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They say [different things], [and] they keep spinning yarn, but they are not accepted in the hearts of people.

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But with regard to] the Quran, yes, [it can attract human beings]. If a single drop of the Quran’s teachings – not the entire [teachings of the] Quran, [but only] a single drop of the Quran’s teachings –

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is sent [to humans] through an expression suitable for the present time, the [people’s] hearts will be attracted;

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we, ourselves are experiencing this, [and] we are seeing this; today, human beings are in need of the Quran.

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And the Quran can do anything in the world of today; it can do the work, [and] it can go ahead.

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[The global] powers and superpowers and the atom bomb, and Zionist regime [of Israel] and the likes of these cannot do a damn thing;

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the important point is that we strengthen our Quranic [and] faith-based pillars on a daily basis

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and learn the language of transferring the Quran and transfer the concepts of the Quran.

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[This is like] a tonic one drop of which you pour in a glass and give it to the [ailing] person who drinks and takes advantage of it;

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[however,] if instead of one drop, [you] pour five drops [in the glass, that ailing person] may be harmed and would not be able to digest [it].

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[Therefore,] that suitable language must be found; but, [before doing that] we must [first] satiate ourselves,

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satiate our hearts, satiate our soul(s), and fill them with the teachings of the Quran; we ourselves are also badly in need [of the Quran].

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The blessings of the Quran are not limited to these instances, which I explained with my incompetent expression;

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[because] the blessings of the Quran are unending blessings. In the Quran and with the Quran, there is dignity, is power, is progress,

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is material welfare, is spiritual upliftment,

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is development of intellect and conviction, is happiness and tranquility of soul, [and] is tranquility and serenity of soul;

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[as put by the Quran:] “Allah sent down His tranquility upon His Messenger and upon the believers and obligated them [to spread] the word of righteousness, and they were more deserving of it and worthy of it.”

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When that religious serenity and that religious tranquility comes [into play], piety starts to increase:

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[as the Quran says:] “It is He who sent down tranquility into the hearts of the believers that they would increase in faith along with their [present] faith.”

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This tranquility and this serenity will cause one’s faith to increase on a daily basis;

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[but] faith in what? Faith in God [and] faith in the divine power. And it continues by saying:

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“And to Allah belong the soldiers of the Heavens and the Earth.”

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Everything is in God’s hands, [and] everything is [a soldier in] God’s army. Elsewhere, [the Quran says:]

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“And nobody knows the soldiers of your Lord except Him.”

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Nobody, except Him, is able to count the [number of] God’s soldiers.

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This is the Quran: an extraordinary and endless power, which we must be able to, God willing, take advantage of it as much as our own potential allows.

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At any rate, I hope that the Almighty would protect you, protect you the young people;

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[I hope that] God would, God willing, keep you the young people safe for us,

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[I pray that you would] be protected [by God], and stand by the Quran and, God willing, live your life [in accordance] with the Quran and leave the world [after having spent your life in accordance] with the Quran.

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