In the name of Allah, the Beneficent, the Merciful
I am very grateful and very happy that the friends arranged this meeting. This gathering is in fact the manifestation of knowledge combined with faith. University professors with their divine basiji characteristic are the manifestation of knowledge combined with religious faith. The meeting has been a friendly and good meeting. I carefully listened to the statements of the friends. The friends who spoke in this meeting are among scholarly figures and they made very good suggestions. Of course, some of the suggestions are related to the executive branch. Our esteemed ministers and executive officials are present in this meeting and they should follow up the suggestions. Some other suggestions were more general in nature and beyond the purview of our executive organizations: it is necessary to think about these suggestions and benefit from them.
It was suggested in the meeting that the day on which Shahid Chamran was martyred should be named "The Day of Basiji Professors" and I believe it was a significant suggestion. Shahid Chamran was truly the embodiment of what one loves to be the orientation of our youth and academia in education. The suggestion is not a bad suggestion.
It behooves me to make a few comments about Shahid Chamran in this meeting. First of all, Shahid Chamran was a scientist, an outstanding and talented person. He would tell me about the way his professors used to treat him and about his progress in scholarly work during his graduate studies in the United States of America. As far as I remember, he was one of the top two students in his university in his own field. He was a true scientist, yet his religious devotion was so strong that he gave up his fame, position and future in the academic world. He went to Lebanon to engage in jihad alongside Imam Musa Sadr and this was at a time when Lebanon was going through one of the most bitter and dangerous eras of its history. We would hear the news from Lebanon in the year 1357. Temporary bulwarks had been built all over the streets of Beirut. The Zionists were provoking the people and there were a number of people inside Lebanon who would help them. The conditions were tragic and the situation was extremely complicated.
It was at that time when I received an audio tape from Shahid Chamran in Mashhad. The audio tape was the beginning of my familiarity with Shahid Chamran, a two-hour commentary on the scenes he had witnessed in Lebanon. It was very interesting for me. With clear insight, with a clear political view, with clear political understanding, he had recorded his commentary on the events in Lebanon: what was going on, who was fighting who, who had the motivation to let the killings continue in Beirut. He decided to go to Lebanon and fight with a gun. Later on it became clear that he enjoyed clear political insight and understanding, a fog light in times of fitna. A fitna is like a dense fog that makes it difficult to see. It is necessary to have a fog light in times of fitna and insight is the fog light. He fought in Lebanon and later on when the Revolution achieved victory, he returned to Iran.
He was present in different arenas from the beginning of the Revolution. He went to Kurdistan and he had an active presence in the conflicts that were going on there. Later on he went to Tehran and became the Minister of Defense. And when the war broke out, he gave up his position as the Minister of Defense and went to Ahwaz to fight. He continued to fight until he was martyred on Khordad 31, 1360. These things show that a position in the government was not valuable for him, the material world was not valuable for him, the attractions of material life were not valuable for him.
He was not a dry person who could not enjoy life. On the contrary, he was very sensitive and artistic. He was a first-rate photographer. He would tell me, "I have taken thousands of photos and I am not in any of them because I have always been behind the camera." He was artistic. He had a tender heart. He had not studied mysticism. Maybe he had not received education from anybody in any divine or mystic schools of thought, but his heart was after God. He had a tender heart. He was a spiritual man, a man of praying.
He was also an impartial person. You have definitely heard the story about Paveh. After a few days of resistance, Shahid Chamran and his companions had been besieged in the mountains of Paveh. Anti-revolutionary elements had besieged them. They were about to be captured when Imam Khomeini (r.a.) found out. Imam Khomeini (r.a.) issued a message on the radio and asked everybody rush to their rescue. The message was aired on 2 p.m. I witnessed at 4 p.m. in the streets of Tehran that trucks of ordinary citizens and members of the military were leaving the city for Paveh. And this was the case with other cities as well. After the event in Paveh, when Shahid Chamran had returned to Tehran, in a meeting he reported the event to the then Prime Minister. Shahid Chamran and the Prime Minister were close friends since a long time earlier. At the meeting Shahid Chamran said, "As soon as Imam's message had been issued on the radio at 2 p.m. and before anybody had arrived there, we felt that the siege had been lifted." He said, "Imam's decision to issue the message was so effective that as soon as it had been aired, it seemed to have put an end to the pressure that was being exerted on us. The morale of the anti-revolutionaries was destroyed. The massage raised our spirits: we attacked them and managed to break the siege." At the meeting the Prime Minister became angry and lashed out at Shahid Chamran, saying, "We worked so hard and we made so many efforts. Why do you give all the credit to Imam?" The point is that Shahid Chamran was impartial and he would not take anything into consideration in this regard. He said what he said although he knew he would be criticized for the comment.
He was always present where he was needed. I went to Ahwaz with Shahid Chamran and it was the first time I was going to the battlefield. We entered Ahwaz in the dark of the night. There was complete silence. The enemy forces had been deployed around 11, 12 kilometers from the city. Shahid Chamran was accompanied by 60, 70 people who had travelled with him from Tehran, but I was alone. All of us had travelled there on a C-130 airplane. As soon as we arrived, we were presented a brief military report. Immediately afterwards, he told us to get prepared and leave for the battlefield. It was around 9, 10 p.m. Without wasting time, uniforms were provided for those who had not brought uniforms and everybody left. Before leaving, I asked him if I could go with them because I thought I was unable to fight in the battlefield. He gave me encouragement and said that I could go with them. Then I immediately put on a military uniform, picked up the Kalashnikov rifle I had brought with myself and left with them for the battlefield.
He started the work in the early hours of the day. He would never let people waste time. This is presence in the true sense of the word. Being present is one of the characteristics of a basiji and a basij movement. Being present wherever one is needed: this is one of the most important basiji characteristics.
As you know, Susangerd was liberated twice because the enemy forces had recaptured it. The day on which Susangerd was liberated, many efforts were made to encourage the Army - which was controlled by other people at that time - to get involved in the attack and to organize it. On the night of the attack on Susangerd, which was supposed to be carried out from Ahwaz, it was around 1 a.m. when we received reports that one of the units which was supposed to take part in the attack had been withdrawn. Well, this meant that either the attack would be cancelled or it would fail completely. I wrote a letter to a commander in Ahwaz and Shahid Chamran added a few comments to it. An esteemed commander recently came to me and gave me that letter. He had had the letter framed, a letter from around thirty years ago. I still have the letter. We were together until after 1 a.m., trying to make arrangements to carry out the attack on the following day. Then the meeting was dismissed and I went to bed.
We got up early in the morning. After the Army forces had left, I followed them with a few people who were accompanying me. When we reached the region, I asked where Chamran was. They said, "Chamran came early in the morning and he is in front." That is to say, Chamran and his companions had left before the organized and disciplined Army forces although plans had been made about the position of the Army forces and their military formation. He was a few kilometers ahead of the Army forces. Thankfully, the great task was completed successfully, but Chamran was injured in the process. May God bestow mercy on this honorable martyr. This is how Chamran was. The material world and social position were not important for him and neither were wealth and fame. He did not care who received the credit. He was impartial and frank. He was courageous and tough. He was a hardworking soldier on the battlefield and at the same time he enjoyed artistic and mystical subtlety.
I saw with my own eyes that he was teaching our forces how to fire RPG-7s. This was because RPG-7s were not among our official weapons. We neither had them, nor did we know how to fire them. He had learnt how to fire an RPG-7 in Lebanon. He would refer to the weapon as RBG-7, which is the Arabic pronunciation. We would say "RPG", but he would say "RBG" because he had been trained in Lebanon. He had gathered a few RPG-7s and he was teaching our soldiers how to fire them. That is to say, in the battlefield, he was a completely down-to-earth man. Imagine a first-rate plasma physicist alongside the character of a trained sergeant, not just any physicist, but a physicist with those subtle feelings, a physicist with that firm religious faith, a physicist with that dogged determination. This is what a basiji scientist is like. This is what a basiji professor is like. He was a perfect example in this regard, one whom I met in person. For such a person, the opposition between tradition and modernity is nonsense. For such a person, the opposition between faith and science is ridiculous. Such opposition - which is proposed in the form of theories and followed up by certain people because of its theoretical significance - is meaningless for such a person. There is both science and faith. There is both tradition and modernity. There is both theory and practice. There is both love and logic. There is a poem which says:
Logic and love do not go together,
How retched I am who have been made from water and fire.
No, he had both fire and water in himself. Spiritual and faith-based logic is not at all in conflict with love, rather it is a kind of support for sacred and pure love.
The expectation that we have is not an unreasonable expectation. That is to say, the potential that can be noticed in different areas - your dynamic character, your pure and sincere hearts, your enlightened minds, your shrewd and sharp minds - makes one hope and expect that universities of the Islamic Republic should train people like Chamran, not as exceptions, but as the rule. This hope and expectation is not unreasonable.
If those of you who formed a group called basiji professors in Mashhad and Isfahan and in Iran University of Science and Technology in the year 1376, if you had claimed at that time that 10, 12 years later there would be thousands of basiji professors with the same motives, emotions and orientations, nobody would have believed you. But this happened. I do not want to exaggerate. I do not want to present the situation rosier than it is. I do not want to cheer ourselves up with an illusion. It goes without saying that not all of us are at the same level. Some of us are at a higher level than others in terms of our faith, love, determination and motivation, but the initial movement - which some people believed would not last and which some other people tried to destroy - has become so strong that it cannot be stopped, a great movement by revolutionary, faithful and basiji professors who teach different fields in different universities at advanced academic levels.
Therefore, this expectation is not unreasonable. Considering this movement and this growth, it is not unreasonable to expect universities of the Islamic Republic to train people like Chamran in the future. Imagine what would happen then. A system with lofty international demands in areas related to human beings, government, women, ethics and knowledge. Today our demands are international demands.
Certain people - journalists and non-journalists - might smirk when they hear the word "international". They are not bright enough. They cannot understand what it means to have a vast perspective. As long as you do not look at the mountain peak, you cannot even make it to the foothills, let alone make it to the peak. In Islamic narrations believers have been advised to have a firm determination. And mystics tell their disciples to strengthen their determination. These preliminary steps and achievements should not give false hope to anybody. It is necessary to have a firm determination and a perspective that is human-based. Human beings have spread out all over the world. "Remember, Malek, that among your subjects there are two kinds of people: those who have the same religion as you have and they are brothers to you, and those who have religions other than that of yours and they are human beings like you." [Nahjul Balaghah, Letter 53] They either share your religion or your human nature. It is necessary to adopt such a vast perspective.
The wishes that we cherish today for these vast areas are the wishes that no aware nation, no learned scholar and no logical politician would reject. We claim that we will annihilate the hegemonic order - namely, the relationship between the domineering and the dominated. Even a person who lives in a country whose government is a hundred percent domineering would not reject these wishes. That is to say, international relations must not be based on the domineering-dominated relationship. Moreover, justice and knowledge must be at the service of human welfare, not threats against humanity. In particular over the recent years after the global scientific movement - namely, the Renaissance - and over the past century, many of the things that have been achieved in science have posed threats to humanity rather than improving human welfare. They have posed threats to people's life, ethics and family. They have encouraged consumerism and they have filled the pockets of international plunderers and owners and founders of trusts and cartels. We say that science should be at the service of humanity rather than these things. We say that science should be at the service of human welfare and peace, at the service of the human soul. These are positions that the world cannot reject.
When a system with such ideals and a nation with such characteristics - a nation and a government that rely on faith-based determination in order to achieve progress in these areas, on the Quranic promise of victory for believers, on refusing to fear death, on considering death as the path to God - have scholarly and learned people like Chamran, do you know what achievements they would make? This is the expectation that I have.
Now I would like to make a few comments about Basij. Basij was an amazing and unparalleled movement that happened after the Revolution. The movement originated from the origin of divine wisdom that had been entrusted in the heart of that great man, our magnanimous Imam Khomeini. He was wise in the real sense of the word. Sometimes I use wise to describe insignificant people, but he was wise in the real sense of the word. "Whoever is granted wisdom, he indeed is given a great good." [The Holy Quran, 2: 269] Allah the Exalted had bestowed wisdom on him. Certain truths would flow out of his heart and Basij was among those truths. Since the first day after the victory of the Revolution and even before the victory of the Islamic Revolution, he laid the foundations for Basij by encouraging the people to step into the arena, by encouraging the people to accept responsibility and by trusting the people. He trusted the people and the people started to trust themselves. They found self-confidence. If Imam Khomeini (r.a.) had not trusted the people, they would not have started to trust themselves. Thus, he laid the foundations for Basij. In fact the Islamic Revolution's Guards Corps was an offshoot of Basij. Jahad-e Sazandegi was an offshoot of Basij. Although Basij was not as organized as in the following years, the culture of Basij, the nature of Basij and the origin of Basij became the source of great blessings for the country, for our society and for the Islamic Republic. Basij is such a truth. Basij is in fact a humble yet widespread force in the country. It is an army, an army that has been established to fight in all arenas, not just in the military arena. The military function of Basij is just a small aspect of it because we are not always at war.
The presence of Basij extends far beyond the military arena. I am serious when I repeatedly stress that Basij should not be considered a military organization. Basij is not just a military organization and this is the fact of the situation. Basij is the arena for jihad, not fighting. Fighting is only one aspect of jihad. Jihad means being present in the arena while making selfless efforts with a goal in mind and with firm religious faith. This is the meaning of jihad. Therefore, "Struggle hard in Allah's way with your property and your souls." It is necessary to struggle in Allah's way with both one's wealth and one's soul. What does it mean to fight with one's soul? Does it just mean going to the battlefield and laying our life down? No, one kind of jihad with one's soul is to spend day and night on a research project without being aware of the passage of time. Jihad with one's soul means giving up one's fun, welfare and well-paying job in order to spend one's time at a research center with the aim of discovering a scientific truth and offering it to one's society. This is fighting with one's soul. Another small aspect of jihad is fighting with one's wealth.
Therefore, the activities of Basij cover a vast area. It is not particular to a certain group of people, nor is it confined to a specific geographical area. It is neither particular to a specific period of time, nor is it confined to certain arenas. The scope of Basij includes all places, all times, all arenas and all groups of people.
You want to be a basiji in our universities. It is clear what you should do. What do our universities need? What does the country need? I have been highlighting the issue of science for a few years. Notice that today much of envy, much of the rivalry and much of the feeling of falling backward in the enemy camp are due to your scientific advances. Those who are praising the Iranian nation today are praising it for its knowledge and those who are hostile are hostile because of its knowledge. This is the effect of your scientific progress.
And this is only the first step. We have not achieved much yet. Yes, we have made important and great advances in nanotechnology, biotechnology, nuclear science, aerospace and different other fields, but these advances are nothing compared to the scale of a national movement. One of the friends said that the rate of scientific progress and production of knowledge in our country is 11 times more than the average rate of progress in the world. I have heard the same statistic. The statistic has been presented with details by a western research center in Canada. Of course, the rate of progress that has been reported for our country is the average. In certain areas the rate of our scientific progress is 35 times more than the global average and in certain other areas our rate of scientific progress is less, but the average rate of our scientific progress is 11 times more than the global average. Over the past 10, 15 years the rate of our scientific progress has been 11 times more than the global average. This is a very important achievement, but our expectations are higher. What we have achieved so far is far less than what we want and expect. Our progress must continue at this rate so that we can achieve the level of progress that we are aiming for. This is a necessity in our universities.
It is necessary to train people who are at the level of Shahid Chamran. We need people like him. So our basiji professors know what is needed in university. The meaning of constant, timely and selfless presence of basiji professors was explained earlier. Professors have a very significant role to play. A professor has a very important and prominent role to play in educational environments. A professor does not just pass on knowledge, rather a professor can teach his students through his behavior. A professor teaches his students how to behave. It appears that compared with other factors, professors have a more significant role in the scholarly, spiritual and material progress of his students. And compared to certain people, professors have a far more important role to play in this regard. Sometimes a professor can turn a class or a group of students into pious individuals with a single yet timely comment and it is not necessary for him to be a professor of religious studies or theology. No, sometimes when you are teaching physics, mathematics or any other field, humanities and non-humanities alike, you can say something, cite a Quranic ayah at the right time or make a brief point about God's power and creation and by so doing you can make your words stick in the hearts and minds of your young students and turn them into pious individuals.
Of course, the opposite is also true. Unfortunately there are professors in our universities who do exactly the opposite of this. But they are few in number. No matter what they teach, they make their young students disappointed and hopeless about the future of the country and their future in the country with one single comment. They make their students turn their backs on the historical legacy of the country. They make their students thirst for the unhealthy and contaminated springs of foreigners. They convince their students to give up. We have such professors in the country. This shows the importance of the role that a professor plays. Therefore, considering our conception of Basij, considering our conception of the role of professors, considering our conception of the role of basiji professors, it is clear what a sensitive role you are playing in our universities.
The existence of basiji professors is a blessing for the Islamic Republic. It is a great blessing. In no other Islamic or non-Islamic country are there so many pious professors. We have many scholarly, expert and professional professors who have faith in God, in jihad, in the divine path and in divine goals. This is exceptional in the world. And this is among the blessings of our magnanimous Imam (r.a.). You should appreciate this blessing and safeguard it with all your heart. Organize this movement and specify the goals carefully. Clarify the responsibilities that a basiji professor should take on. In the true sense of the word, be commanders in this great arena of jihad in the way of God. This is a very important responsibility.
Today our country needs these things. Of course, our country will always be in need of these things, but today we are at a sensitive juncture. The gist and essence of what I have in mind is that global centers of arrogance have deployed their forces against this Islamic movement, which is embodied by the Islamic Republic. It might not be possible to provide reasons to support this claim in a short period of time. Of course, the claim is based on sound reasons, but it might not be possible to discuss the reasons in a short period of time. These global centers of arrogance are making their last efforts. In many of the arenas, their efforts and measures have reached a dead end and they have lost control of things. The band that they had fastened around global issues and the limits that they had defined - this band has broken in the most sensitive part of the world, namely in the Middle East. At least the band has worn out. But personally I believe that the band has broken and that they have lost control of things.
May God bless the late Sheikh Hossein Lankarani, the veteran political activist who was also a cleric. In the years 1353 and 1354 or maybe a little earlier - in the latter part of the 1340s - he would draw an analogy between the situation of the taghuti Pahlavi regime and a person who is standing on a dome holding an unstrapped bag of walnuts in his hand with the walnuts falling out one after the other: whenever he tries to pick up a walnut, another walnut falls out and this is while he is standing on a dome. After all, he would be able to gather the walnuts in one way or another if he were on flat land.
I believe global hegemony is in the same situation in face of the Islamic movement. It does not have a firm foothold because many of its solid propaganda techniques have been exposed to the people of the world. Today deep anger is spreading throughout the American society because of the powerful presence of the Zionist lobbyists. This sense of discontent is gradually spreading among the people of America, a country which is the center of Zionist activities, a center for wealthy and powerful Zionists. Of course, the ruling regime in America is very strict with the people - a particular kind of strictness. The technique that the American regime uses is to keep the people of America so busy with daily life issues that they do not have the time for anything else. However, this anger is spreading throughout America. This is based on confirmed reports that I have received. The same problem exists in European countries in another form. And the situation of Islamic countries is clear, as is the situation of the Middle Eastern countries. There is a sense of hatred - and in some cases, a sense of spite - towards the regime of the United States and the order of hegemony in the world. They cannot get this situation under control. They are making constant efforts, but they cannot get the situation under control.
If the Islamic Republic had not emerged in the world, they would not be faced with such problems now. In the absence of the Islamic Republic, their problems might have occurred fifty years from now or even later. But the presence and emergence of the Islamic Republic made things difficult for them, so they are bitterly opposed to it. They are hostile, but they are disorganized and frantic in their efforts against us. Their enmities are disorganized and frenetic. The measures they adopt, the uproar they cause and back up with their propaganda, the resolutions they issue through the United Nations, the sanctions they impose and magnify, the unrealistic significance they attach to their sanctions, backing them up with halfhearted military threats - all of these things are due to the fact that they are passive in the face of the great, dignified and fundamental Islamic movement that has engulfed the entire world of Islam. And the people of Iran are the pioneers of this movement.
Of course, they create problems. There is no doubt in this regard. There are problems in all social interactions, but one tolerates these problems in order to achieve higher interests and goals. This is the situation today. Therefore, the current juncture is a sensitive juncture from the perspective I explained. And there is a need for hard work and efforts.
The main things that must be taken care of in our universities are scientific work, research, spiritual work and promoting the spirit of self-sacrifice and jihad in all activities. And then the movement must be organized. Of course, I believe that there are professors who are prepared to work for the country, but they are not basiji professors. There are many people who are not official members of Basij, but they are in fact basiji, pious and prepared. Of course, not all people are at the same level in terms of preparedness and religious faith. This has always been the case and the situation will not change in the future. There are such pious people in the country who are not members of Basij. It is necessary to organize them. It is necessary to adopt a wise and prudent perspective. It is necessary to specify the plans. It is necessary to specify the goals. This is something that must be done and the responsibility lies on your shoulders.
Then you should pursue educating your students and be present in the intellectual atmosphere that your students are exposed to. Basiji professors can have a spiritual and calming presence in the hearts and minds of their students. The important role of creating insight - both in Basij and among your students - is one of the important things that should be done. And insight plays a very significant role. As I said, Shahid Chamran would follow up things until after 1 a.m. and he would go to the battlefield early in the morning before everybody else. He used to be present wherever he was needed. We should practice this constant and timely presence wherever we are needed. All of us should learn how to be present where we are needed.
Unity and domestic solidarity and instilling unity into our society. Dear brothers and sisters, today our country is in need of unity and solidarity. Personally I am opposed to any statement, move or article that causes a rift in the country, even if the intention is sincere and good. I do not support such things. If anybody is interested in my opinion on this matter, my opinion is what I just announced. We need to create solidarity. We need to give rise to cooperation in the country. Is it not possible to divide this gathering into ten different groups for various reasons? It is easy. For example, the people who have attended this meeting can be divided into different groups on the basis of the color of their clothing, their age or their hometown. It is possible to divide them into different groups. It is possible to create walls. What the Revolution achieved was that it removed the walls. We used to live in small houses will high walls and we were not aware of each other's situation. The Revolution came and removed these walls and turned the small and separate houses into a vast arena, into the revolutionary Iranian nation. Our university students used to dislike our seminarians and our seminarians used to dislike our university students. Our professors used to dislike our traditional businessmen and our traditional businessmen used to dislike our farmers. We had created walls among ourselves. The Revolution came and removed the walls. Why would we create those walls among ourselves again? And not just walls, rather inappropriate and unjust walls. The principles are clear. The orientation is clear. Anybody who is in line with the orientation and the principles is one of our own. Pay attention to this point.
I have repeatedly said that we must avoid oppression. This is among the most essential things that we must do. Oppression is bad and dangerous. Oppression is not limited to going around in the street and slapping people across the face. Sometimes a single inappropriate word against a person, an inappropriate article or an inappropriate move is considered an instance of oppression. It is necessary to pay serious attention to the purity of one's actions and intentions.
I think I have told this story before. The Holy Prophet of Islam (s.w.a.) was watching a person who was being stoned for adultery. There were a number of other people watching the scene. Two people were speaking to each other. One of them said to the other, "He died like a dog." Afterwards the Holy Prophet (s.w.a.) walked away towards the mosque and the two men followed him. On the way to the mosque, they came upon the body of an animal. The Holy Prophet (s.w.a.) turned around and told the two men, "Help yourselves to the body." They said, "Messenger of God, are you offering us the body of a dead animal?" The Holy Prophet (s.w.a.) responded, "What you did to that brother was worse than eating this carcass." This is while the "brother" the Holy Prophet (s.w.a.) was speaking about had been stoned to death for adultery. The two men had made one single comment about the sinner, yet the Holy Prophet (s.w.a.) criticized them like that.
Do not say more than what is true and what is needed and appropriate. We should be just and fair. This is our responsibility. Just because we are revolutionary soldiers does not mean we have the right to say whatever we want about anybody whom we judge to be below ourselves. This must not be the case. Yes, not all people are at the same level in terms of their religious faith. Some people are more pious than others. God knows this and His righteous servants might also know. But as far as social interactions and communal life are concerned, it is necessary to maintain this unity and solidarity. It is necessary to reduce the differences.
The goals and the main standards must not be forgotten. I have discussed these goals and standards repeatedly and today one of the esteemed professors mentioned them. These are the standards: fighting the arrogant powers, specifying the borders with the enemies of the Revolution and Islam, and determined resistance against the wave of kufr and hypocrisy - not just inside the country, but throughout the world. A person who fails to specify the borders in a clear way only undermines his respect. If a person develops a tendency towards the enemies, he becomes an outsider. These are the principles and guidelines. The path of the Revolution is a clear path. The Revolution is moving forward and by Allah's favor, the movement will continue in the future.
I wanted to speak like the gentlemen who spoke in this meeting, saying everything in five minutes. I wanted to say everything that I had in mind in a much longer period of time, but I realize that I have not been successful. I believe I said what was necessary to say and I do not wish to take any more of your time.
I hope Allah the Exalted protects all of you. I hope He makes you successful and increases your insight on a daily basis. I hope Allah the Exalted makes you more successful in scientific jihad and in promoting insight in academic environments and in society.
Greetings be upon you and Allah's mercy and blessings