Leader's Speech to Students

The following is the full text of the speech delivered on July 28, 2013 by Ayatollah Khamenei, the Leader of the Islamic Revolution, in a meeting with students.

In the Name of Allah, the Beneficent, the Merciful

I thank Allah the Exalted who let me live long enough to meet these dear and friendly students in these warm days of the month of Ramadan in this Hussayniyyah. By Allah's favor, this meeting and what you said and what I will say will be beneficial in the future- for the country, for universities and for the great academic movement.

Well, these days are warm and friendly days. As I said, these days are warm and friendly because of the warmth of the month of Ramadan and fasting, the warmth of the nights of Qadr, the warmth of remembering the Master of the Pious - that Imam was the manifestation and the source of warmth - and the warmth of your youth. Thankfully, our young students in this meeting, who are role models, and all students in the country are, in many ways, a source of hope. I hope that, by Allah's favor and in the shade of your diligence, your future and the future of the country will be full of hope and dynamism.

The issues that the friends in this meeting raised were very good issues. Also, I remember that I enjoyed the issues which students discussed last year and I said it. Of course, I do not remember all those issues with detail, but I remember that they were good in general. The same is true of this year. Thankfully, this year too, what you youth said regarding different issues, was accurate and based on expert opinion. I agree with most of the things that you said. There were a number of suggestions in your comments and I hope that different organizations in the country, we ourselves and other officials will be able to study these suggestions more carefully so that we can find a way to act on them.

I have highlighted a number of issues that you raised in your speeches so that I can say a few things about them. One of the gentlemen spoke about the necessity of establishing think tanks. What he said is completely correct. I agree with him. These think tanks should be established. Of course, that friend said that they have a model for this task and they will submit it, but they did not submit anything to me [laughter among audience].

One of the friends referred to the issue of moderation and asked me to define moderation because the newly elected administration advocates the slogan of moderation. I think that this is not my duty to define moderation. After all, everyone has an intention or a thought behind their statements and slogans. The honorable President-Elect will definitely do this and he will define moderation. There is plenty of room for judgment and we will not prevent anybody from making judgments about things that are said. Of course, I have certain recommendations which, by Allah's favor, I will make during my speech.

One of the friends pointed out that there is resentment among students over their interpretation of different issues. I seriously ask everyone to avoid letting their differences of opinion with other people - in the way one analyses and interprets certain realities - lead to hostility and resentment. For example in academic environments, two people may have different scientific opinions. This issue will not necessarily lead to hostility and quarrels. Well, they have two opinions. I think that as far as you have unity about principles, in political and social issues too, you should behave in a friendly manner towards one another. You should not let your differences of opinion lead to resentment. There may be some people who show hostility towards your principles. Well, this is a different issue, but differences of opinion should not lead to hostility, resentment and violence.

Imam (may God bestow paradise on him) constantly advised politicians, MPs, officials and political activitists - of course he did not advise students in this regard - to behave like seminarians when they have a discussion with one another. When they have a discussion, seminarians sometimes become angry at one another. They argue heatedly and shout at one another. There are a number of stories about the clergy. They say that they hit one another over the head with their books. Of course, there is no such a thing. If somebody takes a look at them, they think that the clergy are about to tear one another to shreds. However, when the discussion is over, they stand up, go and sit at the same table and they eat their meal together. They speak to one another and continue to be friends. Imam used to say that the politicians in the Majlis, in the executive branch, in the Islamic Revolution Party - which existed at that time - or in other arenas should behave in the same way. There may be differences of opinion and there may be heated discussions, but you should not let these things lead to hostility and resentment.

Fortunately, today the majority of the students of the country move forward with common principles although they have different political opinions. I myself believe that we should discuss things with people whose opinions are different from ours - by Allah's favor, I will refer to this issue during my speech - but this should not lead to hostility, bitter oppositions, quarrels and other such things. You should try, as much as you can, to keep these things away from academic environments.

One of the brothers referred to the events of the year 1388 and other such issues. I request that when you speak about the events of the year 1388, you pay attention to the main issue in these events. This main issue is the fact that a group of people stood up against the lawful current in the country in an illegal and unprincipled way and they harmed the country. Why do you forget this? Of course, it is possible that on the periphery of a big event, certain confrontations and quarrels take place and one may not be able to determine who is the oppressor or the oppressed in these confrontations. Or it is possible that one person is the oppressor in a situation and the oppressed in a different situation. This is quite possible, but in these events the main issue should not be forgotten.

After the elections in the year 1388, why did those who thought the elections had been rigged cause mayhem in the streets? Why do they not answer this question? We put this question to them - not in public meetings, rather we did it in a way that they could answer - but they did not answer. Well, why do they not apologize? In private meetings they say, "We admit that the elections were not rigged." Well, if the elections were not rigged, then why did you harm the country? Why did you impose unnecessary expenses on the country? Do you know what would have happened to the country if God had not helped our nation and if different groups of people had violently confronted one another? You can see what is happening in a number of regional countries in which different groups of people confront one another. These people dragged our country toward such a precipice, but God did not let them do that and our people showed wisdom. This is the main issue in the events of the year 1388. Why do you forget this? And regarding the event of the year 1378, we have many things to say. That event is another example of what they did.

Regarding the issue that I raised, I should add that one of the friends said, "If such and such a thing happens in universities, we will act in a vehement way". I did not understand what he meant by vehemence of action. Surprisingly, the brother who said these things spoke in a very reasonable and authoritative way. Well, do you - who is a reasonable person and who reasons well - need to act in a severe way? If by vehemence you meant seriousness in the way you debate, there is nothing wrong with it. But if you meant something else, I do not agree. I do not agree that you should act in a severe way when you are faced with people who are opposed to your ideas or a phenomenon which is contrary to the way you think.

A number of friends asked about the issue of one's obligations and the results of such obligations. Later on, I will provide a brief explanation.

One of the brothers discussed the issue of supervision. I completely agree with what he said. He discussed the issue of supervision over a number of organizations such as the IRIB. I completely approve of this and it is necessary to do this. But how should we exercise supervision over an organization such as the Majlis? This is a very important issue. This is not a minor issue. Or how should we exercise supervision over the judiciary branch or a number of other organizations? This is an important issue. This can be among the issues on which active and highly intellectual students should plan. They can think about and work on this issue and they can put forward certain suggestions. In my opinion, this is among your responsibilities. You should do these things and you should help public organizations in the country.

Another brother gave warning about the efforts of a number of organizations which are related to the Leader which avoid giving clear explanations about their activities and to evade supervision. I do not think that such organizations do this. However, if this is true, they should not avoid speaking with candor about issues which can and should be addressed. And they should not evade supervision. I do not think that organizations such as Bonyad-e Mostazafan and other such organizations are exceptions to the rule. I never thought that they are exceptions. Anyway, if such a thing is true, then this criticism is fair. It is necessary for organizations in charge of supervision to supervise the activities of such organizations as well.

One of the brothers asked me about the requirements of a dynamic academic environment in our country. Well, this is a noteworthy issue. I have written down certain points in this regard which I will discuss later on.

One of the friends asked me about my advice to students who will enter universities in next month of Mehr. My advice to these students is the same advice that I offer to all students. I invite all students to be students in the real sense of the word. That is to say, they should seek knowledge and engage in activities, whether social or political, which are appropriate for students.

The point that one of the friends raised about financial support of universities is an appropriate and noteworthy point. Anyway, the points that you gentlemen and ladies discussed were very good and appropriate points.

What I have written down to discuss with you is about the relationship between youth, students, revolutionary elements and the ideals of the Revolution. Of course, what I am telling you is related to academic environments, but it can be extended to the entire country and different groups of young people throughout the country. I believe that the ideals of the Revolution which have clear frameworks - I will refer to a number of these ideals - cannot be pursued and attained without the energy, dynamism and courage of youth. Your relationship with ideals is such a relationship. I believe that if youthful energy - that is to say, the intellectual and physical capabilities of youth - youthful dynamism, enthusiasm and courage do not exist, we will not achieve our ideals. Courage means crossing certain lines and it is a natural characteristic of young people. Therefore, youth have great responsibilities on the issue of achieving the ideals of the Revolution and Islam and they are highly competent in this regard.

Anybody who wants to achieve ideals should take the role of youth seriously. And you should know that I take the role of youth seriously. What I say about youth, whether young students - of course, I am addressing these issues particularly to young students - or other young people is not a ceremonial gesture. This is my belief and I believe that youth can solve problems. Of course, what is important is that they should have a proper understanding of the arena of their responsibilities and activities and they should have a correct definition of them. They should have a precise definition of what they want to do. This is one issue.

Another issue is that the ideals of the Islamic Republic - which are in fact the ideals of Islam - are a system or a set of things which has different classifications. Some of these ideals are ultimate and long-term goals and some are short-term goals, but they are among the ideals. All of them should be pursued. For example, having a just, advanced and spiritual society is one of the ideals and it is among the best and the most important ideals. Primarily, Islam is after creating a society which is governed in a just way. That is to say, it wants a society in which officials and managers behave in a just way. Second, it wants the society itself to be just. Justice is not only particular to managers. The people too should behave towards one another in a just way.

Next, it is after creating an advanced society. Islam does not at all tolerate a society which is backward in scientific, political, civilizational and all other arenas. Islam is after creating an advanced society. A great part of Islamic obligations has placed a special emphasis on this. Therefore, this is a major goal of the Islamic society.

Islam is also after creating a spiritual society. In the Islamic system, society is governed in a just way and the people in such a society also behave in a just way. And this society is advanced and spiritual. Such a society is full of spirituality, the kind of spirituality which makes human beings avoid considering materialistic and minor goals and transient pleasures as their long-term goals. Rather, such spirituality makes them pursue loftier goals. It helps them preserve their relationship with God. This is the society which Islam is after. So, this is an ideal. Of course, such a society will become a model for other societies. If we can create such a society with our collective efforts, it will be a model, not only for Muslim societies and countries, but also for non-Muslim countries. In my opinion, this is perfectly possible and it can be achieved and we have walked a great part of this path. So, creating such a society with such characteristics is one of the ideals.

Another ideal is economy of resistance which is a less significant ideal compared to the previous ideal. Although economy of resistance itself is an important thing, it is categorized as part of the previous ideal. The issues of health in society, high-tech industries, efficient agriculture, thriving trade and advanced science are among ideals. Having cultural and political influence throughout the world is among ideals. Administering social justice is also one of the ideals. Therefore, when we say the word 'ideal' we should not think of an indefinable and unattainable issue. Ideal means these things and these are all ideals. Of course, they have different levels.

A combination of these things forms Islamic ideals. If you try to achieve any of these things, it means that you are trying to achieve ideals. The group of people who move on the path of an economy of resistance or the group of people who make efforts in the arena of developing the revolutionary and Islamic culture throughout the world of Islam are all doing idealistic work. A person who makes effort in political and diplomatic arenas is doing idealistic work. And a person who makes effort in the arena of health is doing something for the sake of ideals. These are all ideals. These ideals are on different levels, but all of them are essential.

Another question which was asked in this meeting and which I had written down before - this shows that it is a common question - is this: what is the relationship between ideals and the existing realities? Take the case of sanctions for example. Sanctions are a reality. Well, one of our ideals is the economic progress of the country and on the other hand, there is a reality, namely sanctions. Or take the case of other realities such as different political issues, elections and other such issues. What I can tell you is that we thoroughly approve of both idealism and realism. Idealism without realism will result in illusions. When you are pursuing a goal or an ideal, you should take the realities around you into consideration and you should plan based on these realities. Without considering realities in society, you cannot think about ideals in the right way, let alone achieve them.

If we want to make an analogy, we should say that ideals are like a mountain peak. Those who like mountaineering can have a correct image of the mountain peak. Reaching the mountain peak is an ideal. You should liken ideals to mountain peaks. People like to reach peaks. When you are down the mountain, you like to go up and you reach the peak of the mountain. But there is a reality. If you ignore this reality when you want to do this, you are wasting your energy. This reality is that the way to reach the peak is not to take a brief look at the mountain and then say, "Well, this is the bottom of the mountain and this is the peak. Let us walk up." This is not the way to do this. If you are not careful when you walk up the mountain, you will definitely reach points where you can neither move forward nor backward. Those who like mountaineering have encountered such things. It has happened to me too. When one starts moving without knowing the path, he will reach a point where he can neither move forward nor backward. In such circumstances, he can only get rid of the problem with great difficulty. Realities are the same as this path. We should find the path.

Of course, we should see realities the way they are, not the way they are portrayed for us. You youth know this very well. One of the methods used in psychological warfare which is common in today's world is instilling false realities into the minds of people. They picture certain things as realities while they are not. They spread rumors and say untrue things. If somebody is not vigilant, they will make a mistake. The reason why we speak about wisdom and foresight is this. One of the functions of foresight is to help people see realities the way they are.

In their propaganda, sometimes some people greatly magnify a certain reality. This is while they do not at all reflect other realities. For example, one of the realities is that a number of outstanding personalities leave the country. But there is another reality which is the fact that there is an increase in the number of outstanding personalities in our country. When did we have such a large number of students? Take a look at the history of the universities of the country. During the past 20 years, there has been a considerable increase in the number of our outstanding students. See how many outstanding professors we have today. When the Islamic Republic became victorious, there were a small number of university professors in our country. Because I do not know the exact number, I cannot say how many they were. But there were a small number of university professors. I know the approximate number. Today, the number of our professors has increased by more than 10 times.

Well, all of them are among outstanding personalities. Given that certain individuals out of this large group of people which have blossomed in the universities of the country - including students, professors, scientific personalities and other such people - go abroad, we still have a large number of outstanding personalities. If one sees the first reality, he should see the other one too. Those who propagandize against the Islamic Republic magnify the first reality and ignore the second one. They do not mention it at all. So, we should see realities. Ideals can be achieved by taking realities into consideration. But we should see realities the way they are, not the way they are pictured for us with hostile methods.

In my opinion, student activists who are pursuing ideals and who know the existing realities should never feel, under any circumstances, that they are in a dead end. That is to say, they should not stop pursuing ideals, neither during sweat victories nor during bitter defeats. We achieved both great victories and suffered bitter defeats during the Sacred Defense Era. Imam (may God bestow paradise on him) used to say to us, "Do not say that you were defeated. Rather, you should say that you did not win a victory." Sometimes, one wins a victory and sometimes one does not. What does it matter?

There are some people who stop pursuing ideals when everything is going well and when they reach the desired point. This is wrong. "Therefore, when you are free (from your immediate task), still labor hard." [The Holy Quran, 94: 7] The Holy Quran tells us that when we finish doing something and when we make our efforts, we should prepare ourselves for continuing our work. Some people stop pursuing their ideals. This is wrong. On the contrary, some people become hopeless and adopt a passive role if what happens is not what they wanted. This is also wrong. Both are wrong. There is not any dead end in pursuing ideals which are appropriate and realistic. When we take realities into consideration, there will be nothing which seems unpredictable to us.

I expect the dear students to always pursue ideals, whether what happens is or is not what they wanted. You should not abandon the kind of idealism which takes realities into consideration. You should pursue such idealism. This attitude always existed during the victory of the Revolution, during the war and during the different events which have taken place in these years. The positions adopted and the psychological, spiritual and intellectual orientation of some people when dealing with various events, is not compatible with what idealism requires.

There is another question which was asked by a number of friends in this meeting. The question is: What is the relationship between being committed to one's obligations and reaching the desired results? Imam said, "We follow our obligations." Does this mean that Imam was not after achieving results? How can we say this? Can it be said that Imam - who managed to establish the Islamic system by enduring, in old age, all hardships in a serious and steadfast way - was not after achieving the desired results? Commitment to obligations definitely means that on the path of achieving the desired results, one should act according to, not against, obligations. On this path, one should not violate these obligations. All the efforts that the prophets and God's saints made were for the sake of achieving certain results. They were after results. Can it be said that we are not after results? That is to say, does it not matter what results we achieve? The answer is no.

Of course, the person who acts according to obligations in order to reach the desired results will not feel regretful even if he does not achieve the desired results. He feels confident because he has acted according to obligations. If one does not fulfill his obligations when he wants to reach results, he will feel that he has suffered a loss. But a person who has honored his obligations, who has carried out his responsibilities, who has done the appropriate thing, who, as I said before, has taken realities into consideration and who has planned based on these realities will not feel that he has suffered a loss even if does not achieve the desired result in the end. He has done what he should have. Therefore, it is not correct to think that commitment to obligations means that we should forget about results.

During the Sacred Defense Era and in all the wars which were waged during the early Islamic Era and during the time of the Holy Prophet (s.w.a.) or a number of Imams (a.s.), those who entered the arena of jihad moved forward according to obligations. Jihad in the way of God was an obligation. The same is true of the Sacred Defense Era. Entering this arena required a sense of responsibility. Those who entered this arena felt committed to obligations. But did this sense of responsibility mean that they were not thinking about results and the way to achieve them? Did it mean that they did not have war tactics, plans, think tanks and military supplies? This was not the case. Therefore, being committed to obligations does not contradict being after results. We should see how this result should be achieved and our plans for achieving such a result should be based on legitimate and practical methods.

Another point is that enthusiasm and dynamism in universities are a necessity. An inactive university is not a good university. What is meant by this enthusiasm and dynamism? This enthusiasm and dynamism show themselves in different areas. Both in scientific areas and in social and political areas, this enthusiasm and dynamism can show themselves. The academic environment is an environment for pursuing appropriate points of view in political areas and areas related to the management of the country and other important issues. For example, on the issue of Islamic Awakening - which is an important issue - one should look for appropriate points of view in academic and student environments. Thinking, discussions and mental activities bring about dynamism and make it clear what our responsibilities are. Based on these responsibilities, certain things should be done. Therefore discussions, analyses and different points of view in universities are the manifestations of enthusiasm and dynamism.

Separating main issues from minor issues and primary issues from secondary issues and identifying and avoiding issues which are not priorities are manifestations of academic enthusiasm and dynamism. If outside the academic environment, some people busy themselves with minor issues, the academic environment should be able to have a correct judgment in this regard. They should decide which issue is trivial and which issue is important, which one is a priority and which one is not a priority. The academic environment is such an environment. This does not mean that a single thought or idea should dominate the minds of all students. It is possible that students have differences of opinion. You may say that a certain issue is a priority and another person may say that it is not. Well, the academic environment is an environment for discussion and this engenders enthusiasm.

In my opinion, today there are issues which can be discussed in academic environments and which can prepare the ground for different kinds of social and scientific enthusiasm and dynamism. One of these issues is economic valor. Well, economic valor is a slogan which was mentioned. We can think about and discuss the boundaries of this slogan. We can discuss the ways to achieve economic valor. Academic environments can be active in this regard. These are among discussions which can change the fate of the country. Of course, economic valor is not a transient issue. It is not the case that we discuss economic valor for a few months and reach certain results. Economic valor is a phrase which is used to refer to a long-term movement and which can and should begin in the year 1392.

Or take the case of economy of resistance. Well, the phrase 'economy of resistance' is an important phrase. Of course, it has been worked on, defined and discussed and its policies have been formulated in centers which are in charge of formulating such policies. However, there is still room for discussion. What does economy of resistance mean? Regarding the economic issues of the country, what kind of resistance are we after? To what extent can universities address it as a scientific issue? All of these things can be discussed in academic environments.

Or the issue of lifestyle - which I raised last year in Bojnourd and which was welcomed - is an important issue. Discussions, arguments and counterarguments about the issue of lifestyle can keep the academic environment alive and enthusiastic. Such important and realistic discussions pump new blood into the veins of this great organism. Such discussions are different from the ones which were common when I was young. In those days, we called such discussions intellectual discussions and they did not reflect reality. They used to have a discussion for hours. Somebody proved one thing and somebody else refuted it. These discussions did not produce any results and they did not reflect social realities. But all the discussions which are held today reflect social realities.

Another important issue is Islamic Awakening and the crises that it is faced with. The event which happened in the world of Islam, particularly in these regional countries was not a small event. Rather, it was a great event. Of course, the interpretation of one of the brothers was completely correct. This event definitely resulted from the kind of Islamic Awakening which happened in Islamic Iran during the victory of the Islamic Republic. We do not want to raise this issue to provoke feelings in other countries, but this is the truth. This Islamic Awakening itself is a very important phenomenon. It is not the case that we can say it has been destroyed by - as the enemies say - the antitheses which they have produced against it. This is not the case. This Islamic Awakening exists. All the events which you can see in Egypt and a number of other countries indicate the depth of Islamic Awakening in these countries. Of course, it was not managed in a good way. They made stupid mistakes. One of the issues is that you should find these stupid mistakes. You should see where they made a mistake and you should find the dos which they did not do and the don'ts which they did. This is one of the important issues in discussions which students hold.

In my opinion, it is important to compare the Islamic Revolution and the formation of the Islamic system in Iran and the kind of Islamic revolution which was carried out in a big country like Egypt. In Egypt, such disasters occurred. Today, the scene of conflicts in Egypt is very painful for us to watch. This is because of the mistakes which were made. There were certain things which should have been done, but they were not and there were certain things which should not have been done, but they were. These events should be compared with their counterparts in the Islamic Republic, to see how things were done in our country and how they were done in these regional countries. In my opinion, this is very important. Today, global arrogance has a peculiar deployment. It has built a long rampart against such an awakening. You can see parts of this fortification in these regional countries, in these regional events and in similar events in our own country. What you should do in this regard is very important work.

One of the issues which can be studied and researched is the strategic depth of the Islamic Revolution in regional developments. When one looks at regional developments, one notices something which is the strategic depth of the Islamic Revolution in these countries. There are certain events which act like a tree root or like the pieces of rope which support a tent. These events are considered as a source of strength for a country. This is strategic depth. In those days, the reason why Imam (r.a.) was outspoken on the issue of revolutions in other countries and on revolutionary movements was that he wanted to create such a depth and he created it. Today, global arrogance is nervously fighting against this strategic depth. Of course, their efforts have not produced and will not produce any results.

An important issue in this regard is what the enemy does to create discord between Shia and Sunni. He is suppressing different groups of Shia Muslims in different parts of the world of Islam. Because the enemy thinks that Shia elements are a natural base for the Islamic Republic, he wants to destroy these bases. Of course, he is making a mistake. The bases of the Islamic Republic are not confined to Shia Muslims. Many Sunni brothers defend the Islamic Republic much more vigorously than many Shia Muslims. If some of the opponents of the Revolution who are outside the country - as you say, those who are abroad - and those who constantly speak against the Islamic Republic are asked what their denomination is, they will answer that it is Shia Islam. Many Muslims who are not Imami Shias - those who are Zaydi Shias or Sunnis - do not put up a less vigorous defense of the Islamic Republic than Shia brothers.

Therefore, these political and social arenas which reflect the realities of life are among the arenas which are necessary for generating enthusiasm and dynamism in universities. You can discuss and evaluate these issues and apply your expertise to them. You should apply the results of such discussions to different sectors which are in charge of managing the country. This can be the scientific and intellectual product of your discussions which you can leave as your legacy for the Islamic Republic. In a short time, you yourselves will be managers in different sectors of the country. You should benefit from such discussions and today too, you should benefit from them.

Another arena is the scientific arena and scientific enthusiasm. I will tell you that today, one of the basic and primary needs of the country is scientific progress. If we manage to continue making achievements in scientific arenas with the same rate of progress, many great problems will be solved in economic, political, social and international arenas. The issue of knowledge is very important. In these 10, 11 years, many things have been done in this regard and these things should be continued to be done in a more serious way. I believe that scientific work in universities and throughout the country should be based on jihad. It should be done in a jihad-like manner.

One of the pieces of advice that I would like to offer to you dear students is that you should strengthen your relationship with idealist professors who have values. Today, fortunately, there are not a few such professors in academic environments. You should strengthen your relationship with these professors. You should develop your relationship with the intellectual ulama - whether those who are active in religious or political arenas - who are trustworthy and morally healthy. As I have always pointed out, students should strengthen their intellectual studies.

Certain questions were asked about one's position on the newly elected administration. I believe that all administrations - including the newly elected administration which, by Allah's favor, will be formed in a couple of weeks - should be supported, assisted and cooperated with. A number of people say, "Only if the administration behaves in a certain way, will we help it. Otherwise, we will criticize it." I am not against criticisms, but first, making criticisms is different from finding faults. Second, the new administration should be given some time in order to develop its activities and increase its efforts. Even regarding the current administration, I said, eight years ago, to those who wanted to constantly make criticisms that they should let some time pass until the administration finds an opportunity to take action. Then, if you have certain criticisms, you can express them. You should not hurry in leveling criticisms. We have the same opinion about the newly elected administration and all administrations. We believe that administrations have a heavy responsibility. Their responsibility is really difficult. Managing the country in executive arenas is really difficult. Everybody should help.

There is no one without any weak points. I look at myself and I see that I have many weak points. When someone compares themselves with other people, clerics say, "You should not draw an analogy between other people's situation and your own situation." But when I look at myself, I see that I have many weak points and I think that everybody is similar. Everybody has certain strong and weak points and everybody has certain problems. Therefore, one should not raise expectations in a way that it is beyond the capability to be met. We should see realities and problems and we should offer help. We should pray that Allah the Exalted will help this administration and all administrations to carry out their responsibilities. We should pray that He will help political and academic activists and people in charge of management in different sectors to join hands and move things forward.

Well, there is no more time. We are near adhan. Let us say a few prayers. You dear youth with your pure and clean hearts- say these with me so that, by Allah's favor, these prayers will be answered:

Dear God, make the destiny of our country and our nation a glorious destiny, one that is full of sweet happiness.

Dear God, bestow Your blessings, guidance and assistance on our youth and officials.

Dear God, make us achieve the lofty ideals and goals of the Islamic Republic in the near future, when our youth can see these achievements. Make us increase our efforts to achieve these ideals.

Dear God, help the Iranian nation and our youth in dangerous arenas. Make the people of Iran achieve victory over their enemies.

Dear God, in these auspicious, warm and spiritual days and nights, bestow Your mercy and blessings on the people of Iran.

Dear God, make what we said and heard serve Your cause and Your path. Make the holy heart of the Imam of the Age satisfied and pleased with us. Make the pure souls of our martyrs and the immaculate soul of our magnanimous Imam satisfied and pleased with us.

Greetings be upon you and Allah's mercy and blessings