In the Name of God, the Compassionate, the Merciful
The university: the center for training and educating human beings
The university is the source of a nation's blessings and paradoxically, the cause of its misfortunes. The university must determine a nation's destiny. While a good university is instrumental in a nation's prosperity, one that is not Islamic and is bad pushes a nation backwards. In the previous regime, perhaps the crime greater than all other crimes is in not allowing the universities to function properly. Possessions are not important in Islam and neither is materialism. What is important is spirituality that should emanate from the university- whether yours or the clergy's- and permeate all the strata of society. It is these two groups with whom the education of the Islamic community rests. The task of these two groups is nobler and their responsibility greater than all the other groups. Noble in function because the universities are the places where human character is molded. The university- whether yours or the clergy's- must be a center for molding human beings. This mission of building human beings had been entrusted to the prophets (`a). The Heavenly Book; in fact all of them, came for the purpose of building man. If human beings are molded properly, everything will assume spirituality, and even material things will turn out as spiritual. On the contrary, if these entities (the two kinds of universities) are Satanic and if they produced deviated people, then spirituality will also assume a material aspect and be annihilated within it.
The mission of the prophets: giving a divine aspect to all human dimensions
What the prophets wanted to do was to give a divine feature to all the affairs of the world and of mankind that epitomizes the world; that is the essence of the world. The prophets came to make all these things divine. That is, for man- the epitome and essence of the world- to become a divine being so that whatever he does would be from a divine aspect. The prophets were such that all their social affairs had the mark of divinity. Their marriages were also of a divine nature; in fact, everything they did. They have rendered human and divine whatever aspect there is that is material and animal in our opinion. The wars they fought were divine and for Him. When they made peace, it was divine and for His sake as opposed to the taghout; a divine element vis-a-vis the taghout. All taghouti affairs are materialistic and satanic. It even pushes spirituality toward materialism and worldliness. But those who obey divine commands give a spiritual form to this materiality that everybody makes use of. They look upon it from the spiritual angle. They view the whole world from the divine aspect. They consider all things as the manifestations of God. Their affection for people is of the spiritual kind in the sense that people are God's creatures who have been sent by God. It is not because of somebody being one's son, daughter or brother. Satan is the opposite of this; taghout is the opposite of this.
The prophets came to invite the people to come out from darkness into light." Allah is the Protecting Friend of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness." «1» It is either bringing (the people) out of darkness into light- which is the prophets' mission, and what God, the Blessed and Exalted, does by means of them- or from light into darkness. By virtue of Creation, human nature is one of radiance. This is pulled toward darkness; it goes from light to darkness. This is the work of the taghout. These are two aspects, each of which has its possessors. The believers- those who have faith in God- are drawn from darkness toward lights, whereas the unbelievers- those who have no faith in God- are drawn from light to darkness.
The Revolution directed toward divine sovereignty
One of the things that happen in the world of which we should take notice is this movement in Iran. We should take a lesson from this movement; we should take notice of it. We should study it to see what it was, for what it was and what happened that it has been successful up to now. And what should be done to ensure its ultimate victory. The world has had many movements and revolutions: the Russian Revolution; the French Revolution. How does the Iranian Revolution differ from those? Why did the revolution in Iran occur, and what was the one in the Russia for? Why did the Iranians pour out into the streets shouting and crying out," Allahu akbar"? What was it all about? Were the people of Iran shouting that they wanted fodder like the Russian revolutionaries? Were they clamoring for worldly things? Did our youth have their blood spilled in order to enjoy a life of comfort in the world? Is it so that one should kill oneself in order to enjoy a better life? No, it is not so. This was a divine movement. It was not like the movements of those who have no faith in God, or the movements that were staged for materialistic purposes. The Iranian movement was one in which God, the Blessed and Exalted, had a role. It was one in which the people poured into the streets for the sake of the Islamic Republic, for the sake of Islam and Islamic tenets, and shouted that they did not want this (Shah's) regime; that they wanted an Islamic republic and a government of Islamic justice. The nation's motivation and that of all the various strata of the people, save a few, was Islam. There were men, women and children who took to the streets. Only last night somebody said that he saw a boy of ten or twelve years of age on a motorcycle attacking a tank! But they blew him up into pieces. He held a flag while attacking the tank. Was he a child? What circumstances led to such a transformation in the nation?
The inclination of the Iranian nation toward the shining path of the Muslims at the advent of Islam
Was the great transformation that this nation underwent only for the purpose of ousting the regime, for instance? Or was there more to it? The basic purpose was to dismantle the regime and for Islamic rule to follow. The basic issue was the people's demand for Qur'anic rule in the country. They removed the obstacle to a government that would be an Islamic one; not that the whole aim lay in becoming free. Was our independence the entire aim? Did Iran want to become like Sweden, for example? The people are free, they are independent; but will they still want it if there is no sign of the Qur'an? Did the Iranians demand Qur'anic rule or not? For Islam to rule or not?" Let us be free"!" Let the animal in us be fully satisfied"! Did Iran lose its youth for this purpose? Or was Iran transformed into a nation like the one at the advent of Islam, with youth like those of early Islam who looked upon martyrdom as victory for themselves, and who would say that they were fortunate even if they had been martyred. This was, and is, the issue.
The ideal seminary and university
The university is the source of all changes. It is from the university- whether of the old sciences or the modern ones- that a nation's prosperity and, in contrast, its adversity originate. The universities must be taken seriously. Every effort should be made to set them right; to make them Islamic. Our country has taken pains for the sake of Islam. Do not expect that only the government be Islamic; no. All the affairs should be so. All the strata of the people should follow Islamic precepts so that whoever comes here and observes the society would see that it is a divine society, an Islamic society. God, the Blessed and Exalted, is now testing us at this very moment; this very afternoon. Now that the revolution has been a success to a certain extent, we are being tested at present to see what we are doing with the freedom that we have gained. We are free! Are we now free to do anything we want? And to trouble anyone we like? Are we free to write whatever we want to write, even against Islam and the interests of the country? Is this freedom? Did we want this (kind of) freedom? We wanted freedom, or freedom in the refuge of Islam? We asked for Islam. There is freedom in Islam as well, but not unrestrained freedom. We do not want Western-type as it is unrestrained. Should we behave as we please!? It is not so. We want freedom under the protection of the Qur'an. We want the independence given by Islam; assured by Islam. Our whole purpose is Islam; everything is Islam, because Islam is the fountainhead of blessings and leads the people from darkness to light. We want to evolve into an enlightened society, a people sparkling with piety. We want to attend universities whose affairs are brilliantly administered and the sciences taught are radiant with knowledge. We want it to be ethically resplendent, and everything else of it to be divine and shining with virtue. The victory is not for us to have gained freedom and independence with all the benefits accruing to us, and that is all. Is this the end of everything? Now that the benefits are ours, do we have nothing more to do?
The aim of the prophets: educating mankind
These matters constitute the prelude. These are all the preliminaries to creating a humane nation; a nation in which the spirit of humanity is generated and a transformation brought about in the people themselves. What is important to the prophets is humanity itself. It is nothing else; only man is the concern of the prophets. Everything should assume a humane aspect. They wanted to mold man. When man is molded, everything else turns out right. The foreign-dominated regimes did not want people of the countries of the East to be brought up properly. They were afraid of upright people. They did not want any such people around. An upright individual, if found, does not submit to force. An upright person, if found, does not sell the interests of his country to foreigners. An upright person is such. He serves God and exists for His sake. He lives and dies for God. It is not possible for such a one to serve the foreign powers, and to rise against his own country. They did not want our universities to produce upright human beings. They were afraid of such people. They made attempts to prevent the growth of our workforce; to arrest its progress. They tried all this with every means possible and with every plan they had. Their main mission had to do with the people. It was to prevent their development. In a country where the people are not trained properly; where an individual only thinks of material things; when the training is oriented toward materialism, well, such an individual would like to become the owner of a palatial villa in whatever way he can. It makes no difference to him as he is materialistic. Such a person's approach to materialism is like this. He is not concerned from where the material thing, the villa or the car that he has obtained has come from. He wants everything for himself; he is not concerned from where it is. A pious person is one who questions where something is from when it is given to him, what it is, is it right on his part to use it or not. Has the automobile (for example) been obtained legally or not, by honest or by dishonest means? Such questions arise only for human beings and need to be broached as well. We were mistaken when we used to say, or say, that it is enough for us that the regime is not there anymore. It is enough if there is independence; it is enough if there is freedom. Not at all! This is not the issue. We will sacrifice all these for the sake of having proper human beings. We want (upright) human beings. Let everything be sacrificed for the sake of human beings. When people are molded properly, everything will turn out right.
Mudarris was an upright person
During these past few years, the regime tried that there not be any proper person not to allow anybody upright to emerge. They saw that if somebody honest appeared, he would possibly guide the nation and turn it against the regime. They were nervous of this possibility and so did not let anybody emerge. They were afraid of Mudarris «2» as he was an upright person. He would single-handedly not allow their designs to succeed, until they killed him. He would dominate the whole Majlis (Parliament) all by himself, and its deputies. When I was young I had visited the Majlis just to see it. I noticed that it seemed to lack something; it seemed to lack substance when a single person was not there; that is, when Mudarris was not there. It would become a (real) Majlis whenever Mudarris entered with his fine cloak and denim tunic. Mudarris would oppose any motion tabled in the Majlis that was against (national interests) and would have it shelved. When Russia gave an ultimatum to Iran over a certain matter, which I cannot recall now, it was put before the Majlis. Meanwhile, a Russian force had started moving toward Tehran or Qazvin in order to compel Iran to accept its demand. The Majlis, as it is now mentioned, was in a quandary whether to accept it or not. Iran could not face the Soviet army; also accepting the demand would be tantamount to treason. It is written that a clergyman, with hands trembling, entered the Majlis and states," Now that we are to be destroyed, why should we destroy ourselves? We will not accept it." He rejected the ultimatum to the approval of all the others. The Russians did nothing. When they (alien powers) see that there is somebody in a country who is able to divert an issue from their desired course, and not let them do whatever it is that they wish to accomplish, they make efforts to prevent that upright person from emerging.
The nation's welfare is tied to the seminary and university
You, the university authorities should make efforts to mold human character. By doing so, you will save your country. If you are able to turn out committed and trustworthy individuals who believe in the other world and in God; who are faithful to God, if such people are brought up in your universities and ours, they will deliver your country. Therefore, the task is a very noble one and the responsibility great. This responsibility is now on your shoulders and ours. You, the university authorities and the clergymen, should ensure the nation's well-being by discharging this grave responsibility. You must ensure the nation's welfare. This responsibility has been entrusted to you (by virtue of your profession). You did not take up agriculture. If you were a cultivator, you would still have responsibility but not this one. If you were a merchant, you would have responsibility within your own sphere (of activity). But now this responsibility concerns a nation, a country. It is for the sake of Islam. We are all responsible before God. All of us- the university, the theology universities, your science universities- should strive to mold (upright) human beings. All of us should aim for this: a real human being.
The difference between divine and materialistic people
If you were to make exceptions of human beings in that you produced a scientist, or a doctor that was better than all the doctors in the world, and if such a doctor was lacking in human qualities, he would, then be most harmful. When this same doctor wants to treat somebody, he will be after personal gain; he will not be concerned with the treatment (of his patient). He will be interested in knowing how much money he will get from the patient! If you produced a doctor who would develop as a humane person, he would just be after treating the patient. He would not be concerned with how much he would get from him. The issue is not business; it is curing people in a divine, humane way. A doctor's treatment can be divine. It can also be satanic and taghouti; taghouti treatment in the sense that the doctor is concerned with how much money he will get from his patient. It is the case of the patient's purse prolonging the disease! How much can he extract from the patient; how much can he prolong the treatment to get as much money as he can from him! A God-fearing doctor thinks only of saving the patient, even if he is to get nothing! If your university turns out upright human beings, they will save the nation. They do not think about what they or their position will be. Their only concern is to save the patient. But if they become taghouti, they will think only of gain. They are not interested in saving the patient. They want to work for their own personal benefit, and not for the country.
Now that all of us are responsible, we must try and discharge this responsibility as best as we can. All of us must serve now. Our country needs to be served now. All the people should serve- whether they are the ones who want to mold human beings and possess the manpower, or whether the people belonging to the other strata- so that the chaos that is there is eliminated, God willing; so that you serve your nation, and yourselves, in a country that belongs to you. The important point is that it is for the deliverance of your country and for the sake of God. May God give all of you success. And may He make us successful in serving our country and our nation.
[In reply to a question of one of the people in the audience, the Imam stated:]
I do not have the time now to sit here and keep on speaking. I have said all that I wanted to say. I am not feeling fit enough now. That is all there is to say. There is nothing more for me to say.
May God's peace, mercy and blessings be upon you.