In the Name of Allah, the Beneficent, the Merciful
All praise is due to Allah, the Lord of the Worlds, and peace and greetings be upon our Master and Prophet, Ab-al-Qassem Al-Mustafa Muhammad, and upon his pure, immaculate and chosen household, especially the one remaining with Allah on earth
You are very welcome dear gentlemen, dear brothers, Mr. Sadr and you professors, clergy and ladies. This meeting is a very good and energetic meeting. Mr. Sadr’s statements were beneficial, well-calculated and well-organized. The same is true of the statements made by our dear brother – that dear son of ours and that honorable clergy – on behalf of all the clergy. Of course, I am not obliged to answer the questions raised in the meeting. You should put these questions to the gentlemen in charge of the association. It is they who should provide answers. You asked for prayers and I will certainly pray. I will surely pray for you, God willing.
As for the issue of family – this was touched upon by both Mr. Sadr and that dear youth of ours – I too want to assert the point that spouses and families play a big role in the achievements of men. We know this from experience: if one’s wife is one’s comrade and colleague and if they share our goals, progress will be made very fast. This role exists, but not all familial issues related to rational matters so much so that everyone accepts them with reasoning. Part of these issues are related to emotional matters and to matters related to real life.
When Mr. Sadr stated that the clergy leave the house at six in the morning and return at nine in the evening, I do not agree with this at all. Why six in the morning? You have set 10 hours for the clergy and professors to work, which is quite long. Well, this is your plan and I do not naturally intervene in the details of plans, but from six to nine in the evening, this takes 15 hours, not 10 hours. Why should this be the case? The gentlemen study their lessons and do their job and they possibly have a chat together. And after that, they probably participate in a rowza. However, this is not necessary. They should attend to their family. Your wife needs your presence and this is important.
Of course, presence does not mean that you should always be at home because your wife is definitely not satisfied with that either and she will grow tired of it. She would say, “Why do you not go to work?” However, if you are always absent, that will not be good either. That will not be appropriate. Of course, I myself, who is saying these things to you, experienced something similar – which I am opposed to today – at a certain stage of my life. I used to live like that. In the beginning of the Revolution, I used to leave home while all the kids were asleep and I used to return while all kids were asleep. Things were really like that. However, back then, it was not possible to change this. It was not possible at all. As is commonly said, I did not have any time to even scratch my head [a well-known expression in Farsi]. However, you who thankfully have a normal life should attend to your families.
Ladies too should of course have an occupation. The best occupation for ladies is a scholarly occupation. I have heard that a number of ladies are members of female clerical groups. It is good for them to be busy working, doing scholarly work and engaging in discussions and the like. This is very good.
Regarding the Fiqh Association, I do not believe that this is the only active place in Qom. This is not the case. Thankfully, as you mentioned, there are different places, all of which are busy working. This task was begun based on a sense of responsibility. Well, Mr. Sadr has thankfully shouldered this responsibility with complete merit and he is seriously working on it. The motive behind the task was the outlook towards the significance of Islamic seminaries and their numerous and countless untapped capacities and also the need of the Islamic government to benefit from these capacities.
One part of the matter is that we have an Islamic government which is involved with the economy – the economy was cited by the gentlemen in the meeting as well – with the government of the country, with culture, with up-to-date science, with new technologies in the world, with different social interactions and with lifestyle. There are constantly new thoughts and theories in the world which affect life and they are constantly being exported. These elements exist. We have a government with such phenomena and such events which exist around and inside it.
This government should be run with Islam and with Islamic thoughts. The practical aspect of Islamic thoughts is Islamic fiqh. Of course, I am not opposed to studying philosophy at all and I completely approve it because philosophy is necessary as well. How it should be incorporated into your plans, this depends on the planning of the honorable managers. However, philosophy is good and essential. Not only is it good, but it is also necessary. There is no doubt about this, but what helps manage life in practice is our fiqh.
The reason is that over the course of time, Islamic philosophy has not enjoyed continuity. In other words, our theoretical knowledge has not been extended to practical knowledge. That is while western philosophies, which have less content and which are weaker than Islamic philosophy in terms of containing the essence of philosophy, benefits from operational continuity. This means that if you are a person believing in the philosophies of Kant, Hegel and Marx, you have opinions about government, about individuality and about social interactions. However, when it comes to the requirements of Mulla Sadra’s and Ibn Sina’s philosophy on the issue of government and such and such issues, nothing has been clarified to us. This does not mean that they have no opinion on such matters because they certainly do. I have always advised philosophers and philosophical activists to find this continuity because I believe that it will be influential. This continuity exists, but it has not been worked on. Therefore, what can manage society in the present time is our fiqh. This was about the outside requirements and needs and the role of Islamic seminaries.
As I mentioned, Islamic seminaries have certain capacities. There are really countless capacities. The attention to detail that one witness in fiqhi discussions and on certain insignificant matters among faqihs – such matters are not very important in scholarly terms and in terms of their position among Islamic rules – are really astonishing. There is such depth, precision and attention to details in the works of our faqihs and our ulama. Well, this is a very important capacity and phenomenon. Once, I was discussing a certain matter on qisas [legal retribution] and our friends and colleagues, who were familiar with the viewpoints of western legislators, explained them to me and I would sometimes look at their viewpoints on different matters. Well, there is good precision in their work, but there is a great deal of difference between their work and the works of – for example – Sahib Jawaher and the late Ayatullah Khuyi, our contemporary faqih. The works of our fuqaha are much deeper and much more exact. They pay much more attention to the requirements of fatwa and to their viewpoints. Well, these are the capacities of Islamic seminaries.
Islamic seminaries can satisfy all the needs of the Islamic government and Islamic society. As Mr. Sadr mentioned, if associations and organizations – for example, the central bank and universities in general are some other examples of organizations – have certain questions for their Islamic management, who should they refer to? They should refer to Islamic seminaries. In the present time, this is not happening. At the moment, this does not exist. Let us cite an example in this regard. Examples like this are often very very rare. One day, the Pakistanis decided to establish Islamic banking. They called on Islamic fuqaha and Islamic scholars to work on this. Then, Shahid Sadr, wrote “Al-Bank al-la Ribawi fi al-Islam” (Usury-free Banking in Islam) and he sent it to them. Well, this is only an example. That to what extent that book meets the needs of the banking system in today’s world, this is another discussion. It might have certain shortcomings, but after all, an answer was provided.
How many of these answers do you know about? They are very very few in number. If there is a second and third one, there is certainly no tenth one. That is while Islamic seminaries have the capability to do so. The methods utilized in Islamic seminaries and the way they conduct research allow them to benefit from precision, depth and subtlety by nature. This is one of our advantages and Islamic seminaries can carry out this task. Considering the needs that exist today, the motivation to work has increased. Therefore, Islamic seminaries should fulfil this dream. That was why we thought of launching this project from somewhere in the country. As I mentioned earlier, we do not claim that this is the only place that works on this matter. Others are also working on it. There are good and beneficial associations in Islamic seminaries who are carrying out certain tasks, but this is also another association in this regard.
In my opinion, Mr. Sadr and his friends have done good planning. Their colleagues have done good planning. This planning is an efficient one. When it is said that this project is “under my supervision” it does not mean that I pay careful attention to the programs and plans and that I express my viewpoint. This is not what it means as I do not have the time to do so. This project is being developed by the gentlemen themselves, but they are somehow extending it to me. It is the gentlemen themselves who are doing this task.
I would like to mention that the method utilized in teaching during which the clergy participate in finding answers is a good and advantageous method, but teachers’ and professors’ dominance and control should not be overshadowed. After all, it is professors who guide the class, who endeavor hard and who finalize the work. Otherwise, if a certain matter is entrusted to the minds of ten, twenty clergy who participate in the class, it will not be clear if it leads to something fruitful. Therefore, it is professors who should guide, but if the clergy help and cooperate, it will be good as well.
Regarding usul [the principles of Islamic jurisprudence], he mentioned that it lasts 15 years in Islamic seminaries on average. This is very surprising news to me: in my opinion, it is not good news at all. Usul is good and essential for fiqh. It is undoubtedly necessary. Well, the late Mr. Khuyi (may God bestow paradise on him) was an usuli faqih. Who is more of an usuli faqih than him? In his fiqh, usul is completely clear and transparent. I have heard that his usul classes would last five years. Well, what would he do to shorten it? What would he eliminate to turn it into five years? Therefore, usul can be taught in five, six years. When it is said that it is 15 years on average, it means that it sometimes lasts 20 years! How much should they read? Why should they read so much? What is the use of it? Where in fiqh can they use those usuli points? In my opinion, we should follow a more abridged and shortened approach. We should be careful about it. Usul is different from fiqh. Fiqh is very broad in scope. You can work as much as you want on it. In my opinion, this will be very good.
The questions raised by that dear brother and youth of ours are very important questions. I request that Mr. Sadr and other brothers sit and clarify these matters to the clergy, but I also wish to advise youth to pay attention to their youth. In other words, everything that you want and everything that you feel you need is not necessary and beneficial to you. You should not wait 30 years to become old and then figure this out. Well, we have passed through these 30, 40 years and we know certain things. You should benefit from the experience of those who experienced these things. Not all these things are necessary. In order to find out how one should act on a political analysis and whose opinion one should benefit from or if one should benefit from everyone’s viewpoint, these issues are not clear. In certain cases, specific things might be required.
However, what I want to say to the clergy of this association is that they should follow their professors. They should attach significant to the viewpoints and judgements of their professors and those who run this association. They should follow them so that this association can become a disciplined association and so that it can remain a disciplined organization and move forward, God willing. If it is not a disciplined organization, it will not move forward.
In terms of quantity too, the officials in charge made an announcement, but because you did not mention the numbers, I do not know how many clergy you want to hire at different levels. Therefore, I have no opinion in that regard. The more careful we carry out the task, the better it will be. Every step that we want to take, we should know where we want to put it and we should move in a solid way. This is better. The task might be carried out in a slow manner, but it is alright. Acting in a slow and solid manner is better than acting in a hasty, uncertain and weak manner.
I have another point in my mind. I have always believed in this about the entirety of Islamic seminaries, but up to now, it has not happened. I have discussed this many times with the officials in charge of Islamic seminaries – particularly with the ones in Qom – but it is apparently difficult for them. The point is that a person who studies a clerical field needs certain certificates and proof of graduation. The great mistake was that they coordinated these certificates with academic certificates. In the beginning, they even wanted to refer to such certificates as Ph.D. and other such titles, but it was wrong. Later on, they found an equivalent. However, this is not necessary at all. You should determine how you should address a person who studies the first three general years – you have a three general years. We should determine how we should address a clergy who studies these three years at this association, which is not necessarily compatible with three years of studying in a private association, as there are more characteristics in studying as a clergy.
You should designate a title for such clergy. After that, you have another three years during which time you do expert work. The individuals who pass those three years will acquire certain qualifications. You should designate a title for them as well. The association should testify that the individuals have reached such and such a level. Then, you hold a two-year course during which you do research work and the like. When the clergy pass those two years, they acquire new qualifications. The same is true of our westernized universities which have copied the west. In the past, during our youth, they used to refer to them as “the first cycle”, “the second cycle” and other such titles. High schools were also comprised of two phases: they used to refer to them as “the first and second cycles.” After that, we had diplomas, bachelors, masters and Ph.Ds. There are certain levels and degrees. According to the qualifications that have been acquired, they specify certain titles and they give certain certificates.
Without copying them and trying to coordinate your work with them, you should outline your certificates. In my opinion, it is not at all appropriate to coordinate our work with them and say that such and such clerical course are equivalent to Ph.Ds., to masters and to bachelors. This does not make any sense because our work is different from theirs. When you pass those last two years, you acquire certain qualifications. You should determine what you should refer to it and then you should grant a certificate. I think that this will be very good. Of course, since long ago, we have had such a system. The permission to exercise ijtihad, which was common in the past, was the same thing. The clergy would reach a point where they could become a mujtahid. In the past, it was common to issue the permission to practice ijtihad.
They would also allow others who would progress in hadith to engage in the narration of hadith. They would allow them to narrate hadith. This was common back then. Nowadays, it is unfortunately not common. It is really unfortunate that this does not exist anymore because it would be very good if it continued. The gentlemen in the meeting know that they do not issue the permission to practice ijtihad because they fear that it might have certain consequences. However, we can act in a way that there will be no consequences. You yourselves can initiate this. You can issue certain certificates for such and such levels of seminary education. This is another point.
The next point is about the question put to me regarding hadith and the Quran – familiarity with the Quran and hadith – and my suggestions on this matters. Of course, I am not familiar with your current curricula. The officials in charge have taken the trouble to devise certain curricula and therefore, I cannot jump into it from the middle of the work to suggest how tafsir should be conducted. However, I believe that you should not drift away from tafsir. Tafsir might not be part of your curricula and you might not need to have it as part of your curricula, but it is absolutely necessary.
For example, you can have a tafsir course on Majma al-Bayan, which is a very good tafsir. Majma al-Bayan is a very scholarly tafsir. In certain parts and in commentating on certain ayahs, the late Tabarsi has shown his clerical skill and his competence in reasoning. Certain parts are like this. And in certain parts, there was no need. In my opinion, it is necessary to work on the Quran and tafsir separately. The same is true of hadith which is one of your needs. You need hadith sources in order to practice fiqh. You naturally need ilm al-rijal, hadith and knowledge in this field. Perhaps, you have these courses in your curricula. It is perhaps part of your lessons. This is the way to work on this field.
The last point that I want to raise is that you should take care not to let the revolutionary orientation be sacrificed for any of the criteria and requirements of the association. You should pay attention to revolutionary orientation. If our clergy, our professors, our scholars and our marja taqlids believe in the great transformation that is referred to as the Revolution, they will be able to be valuable to the country. However, if they do not believe in it, they will not be valuable to the country and to the Islamic Republic. They should believe in it. When I speak about revolutionary seminaries, this does not mean that the clergy should chant slogans here and there. Of course, if it is necessary somewhere, they should chant slogans as well. Whenever necessary, I myself chant slogans too, but the important point is that they should firmly and completely believe that the transformation that has happened in the country should continue its path. Change and transformation are not phenomena that can be stopped. Transformation means a change that should be better, stronger, deeper and more complete on a daily basis. This should continue and we should believe in it.
We should identify the enemies. We should identify the enemies of our government. We should identify the enemies of this transformation movement. If we fail to identify them, the country will suffer from stagnation and it will be subjugated by the policies and orientations of our people’s enemies and the enemies of Islam. I will tell you that today, the world of Islam is looking at the Islamic Republic, in its entirety. Today, in the world of Islam, orientation towards the revival of Islam and towards an Islamic lifestyle is abundant in the true sense of the word. The people and nations who are frustrated with western and eastern worldly civilizations are oriented towards Islam, but they do not have a shelter, a reference point, a criterion and column against which they can lean. That is why, their outlook towards the Islamic Republic is a real outlook. This exists.
Of course, the enemies do not allow and do not want this to become clear, but this exists anyway. Today, if there is a trace and sign of the Islamic Republic in every Islamic-Arab country – where the leaders are thirsty for our blood – and if one of our personalities go there or if a book written in our country is published there without the government’s intervention, the people will welcome them. In the present time, almost all Islamic countries – ranging from the east to the west: countries ranging from Indonesia, Malaysia to countries in Africa – are like this. The people in those countries have pinned their hopes on us. Today, the world of Islam needs our revolutionary movement.
The people inside the country who make certain statements and do certain things which are different from our revolutionary orientation are damaging the hopes of the Islamic Ummah although they are not against this orientation. The fact that their statements are different is enough. This is damage to their hopes and they are committing an act of treason. Therefore, your moves should be revolutionary and your work should be revolutionary as well.
And the last point is about spiritual attention. Without spiritual attention, it is not really possible to do these things. They are not possible without supplication, without dua, without night prayers and without reading Sahifa al-Sajjadiyyah. If we do not want to preserve our heartfelt and spiritual relationship with God and if we do not watch over it, the task will not move forward. May God show mercy on the late Hajj Ahmad Aqa [Imam Khomeini’s son] who once said that he would see Imam weeping in the middle of the night. Well, Imam was an old man, aged about 80, 90 years at that time. He said that ordinary tissues would not suffice for wiping his tears. So, he would put face and hand towels in front of him so that he could wipe his tears. Therefore, God blessed and helped him because of that spirituality and because of those supplications and requests before Allah the Exalted.
You clergy are young. Your hearts are pure and unstained. You have fewer entanglements and you can perfectly draw your hearts to God. You should say daily prayers with due attention. You should get attached to duas, supplications and the Imams’ (greetings be upon them) prayers. In particular, I advise you to say night prayers as much as you can. Even if you sometimes fail to perform it, you should perform it later on and you should not abandon it. You should pursue these actions because they will be very efficient. They will enlighten you and such enlightenment will help you find the way. You cannot ask certain things of other individuals and their answers will not be valuable. Sometimes, one hears something from another individual, but it will not exert any influence. If that enlightenment appears in you, it will open hearts and it will give you spiritual exaltation. And you are young: you are ahead of and better than us in that regard. It is easier for you, than for us, to pursue these matters.
I hope that God will bestow success on you. I too will pray for you and you pray for me as well.
Greetings be upon you and Allah’s mercy and blessings
Commentary on hadith about:
Maintaining relations and caring for one’s kins
Showing compassion to neighbors and companions
Observing modesty and virtue
Imam Ja’far Al-Sadiq (greetings be upon him) has been narrated to have said, “Good personal qualities and virtues are interdependent and Allah grants them to whomever He wills… Being trustworthy [in regards with things held in trust], caring for and paying visit to one’s kin, being compassionate to one’s neighbors and companions, being hospitable to one’s guests and most importantly, being modest and decent;” [Amali al-Tusi, chapter 11, page 301].
The previous part of the hadith was, “Being sincere, being honest towards people, fulfilling people’s requests and reciprocating other’s good gestures and deeds.” I explained this part of the hadith yesterday. This is the rest of the hadith:
“Being trustworthy [in regards with things held in trust]”
The “trust” convention[i] is not necessarily a financial one. If someone or some people entrust you with a certain matter, this is a trust agreement. Sometimes, it is about an amount of money which they give us so that we keep it on their behalf. This is a financial trust agreement. Sometimes, people entrust us with their honor and dignity [namoos].. And sometimes, it is about a spiritual matter. For example, they ask us a religious question and demand a correct answer. So, the trust contract requires that we say the right thing.
Sometimes, we give classes where people attend and it obliges us to teach well. As for social responsibilities, this is a completely clear issue. So, honoring this trust agreement is one of the tasks that is very broad in scope. This is one of the personality traits that Imam Sadiq has highlighted.
“Paying visit to and caring for ones kin”
Maintaining relations with and caring for one’s kin is a means of social networking. It is a network for social bonds. If relatives are in touch with one another, those who are good-tempered and who have good personal qualities can naturally convey them to others.
“Being compassionate with one’s neighbors and companions”
We are advised to be kind and affectionate towards our neighbors and our “sahebs”: those who accompany us in our trips, in our workplace and in our daily interactions. This is very important. We should be kind and behave in a gentle way towards – for example – the people who accompany us: our driver, our bodyguard and our friends who accompany us somewhere.
“Being hospitable to one’s guests”
Another personal quality is hospitality to our guests. Hospitality is a characteristic which exists in Islam according to which we should honor and respect our guests.
“And most importantly, being modest and decent”
Above all, the most important quality is modesty. Notice how important this is and how disastrous this policy is: the policy which is being promoted in the world by the agents of inhuman powers, whose goal is to destroy decency and modesty. In the present time, they are working on a policy and on a measure to take decency away from people. And when they want to eliminate it, they do it in different ways; they use different methods to do that. Unrestrained mingling and relations between men and women is one of these methods. The issue of women’s and men’s dress code is another method. The things which are said about women’s rights is another satanic window that they have opened. They make certain claims about women’s clothing, saying, “Why do you force women to wear hijab?” Even some apparently well-intentioned personalities make these statements.
The issue of modesty is a very important issue. The world did not use to be like this. Even when one looks at the artistic and literary works of the Europeans 150, 200 years ago, such phenomena did not exist in any way in Europe. This act of decadence, this violation and this folly has been gradually promoted by the Zionists and capitalists since they dominated the social, cultural, political and economic affairs of European countries. And they have ulterior motives for that. They have certain goals in doing so, which requires a long and detailed discussion.
Islam is the opposite of this. Modesty is a virtue for men. It is also a virtue for women. Modesty has certain manifestations. One of the manifestations is one’s clothing and appearance. Another manifestation is social relationships and conversations with others – which means that we should observe modesty and decency when expressing our viewpoints and conversing with others. Immodesty is one of those qualities which shows itself during speaking, describing others and conversing with other people.
The same is true of one’s actions. There are individuals who do very indecent things. They look you straight in the eye and do not feel ashamed of what they do. Immodesty also involves some financial and human crimes. There are different kinds of immodesty. Therefore, Imam Sadiq has stated that modesty is above all other qualities: “And most importantly, being modest.”
[i] In Islamic culture, a trust convention or trust agreement is an agreement between two or more individuals which abides one of the parties to keep certain things in their custody for a particular period of time
In the Name of Allah, the Beneficent, the Merciful
All praise is due to Allah, the Lord of the Worlds, and peace and greetings be upon our Master Muhammad, and upon his pure household, and may God curse all their enemies
First of all, I am really grateful to you honorable gentlemen and dear brothers for adopting this appropriate and- by Allah’s favor- effective measure: paying one’s respect to martyrs and commemorating their great and pure names. When we commemorate and attach significance to an initiator and pioneer of a movement, not only does this mean paying one’s respect to him and his endeavors, but it also means continuity of his movement. This is important. Actually, this is the most important point.
When someone engages in jihad and you praise him, you have done three things: one is that you have respected a mujahid in the way of God, another is that you have respected jihad and the third one is that you have encouraged others to continue this path. This is what happened during the imposed war and our eight-year Sacred Defense. Certain youth went to the front lines and were martyred and their parents and other people felt proud of them. This caused many individuals to move towards the arena of jihad and thus, the movement continued. During the Sacred Defense Era, people spoke highly of our soldiers. This helped many individuals to become interested in this movement and this arena. Well, this is what happened during the Sacred Defense Era and this process has continued until today.
Notice that for the third task and the third issue, your opponents and your enemies want to do something to prevent martyrs from being commemorated and respected in order to block the road to martyrdom and in order to discourage others from making a jihadi move. They and we have experienced and witnessed that when we speak highly of martyrs’ names and memory, today’s youth – who have not seen the war, who have not lived in the era of Imam and who have no memory from that time – fall in love with the arena of jihad once they understand they some people are fighting against the enemies somewhere on the other side of the region, which is thousands of kilometers away. When they see this, they decide to go to Halab, Bukamal and Zainabiyyah in order to fight and be martyred. Notice that this is because you have respected martyrs and because martyrdom has been lauded.
And the secret to the power of a nation is that its youth and its activists enter different arenas in a bold and courageous manner without showing any fear. This does not mean that our men should definitely be martyred. No, we are not after this, rather we are after gaining the power to stand up against others and to resist in different and difficult arenas. This is important. If this happens, this nation will be victorious and powerful and it will never be humiliated and subjugated by others. Notice how important it is to commemorate martyrs.
Well, the statements that the gentlemen in the meeting made and the tasks that have been accomplished are good and diverse. You have made a good choice. You have mentioned different tasks in which you have paid attention to artistic, scholarly, promotional and service areas. Good tasks have been carried out and I hope that you can finish them in the best way possible, God willing. The important point is that we should pay attention to what the message of martyrs to us is. This is what is important: “And with regard to those left behind, who have not yet joined them in their bliss, the martyrs glory in the fact that on them is no fear, nor do they grieve” [The Holy Quran, 3: 170]. This is the message of martyrs.
Today, what is the focus of all the enemy’s efforts in the soft war? Their focus is on making the Iranian nation unhappy, hopeless and intimidated. They want to make the Iranian nation afraid of entering the arena and [they want to make it] disappointed. The martyrs’ message is the opposite of this: “On them is no fear, nor do they grieve.” There is no fear and worry in the arena of martyrdom.
This message is not only issued the first day after their martyrdom so much so that we say to ourselves, “Well, it is 30, 35 years now that they have been martyred.” No, this is martyrs’ eternal message. In other words, even when they are in the divine dominion benefiting from divine blessings, they are constantly conveying their messages to us: “And with regard to those left behind, who have not yet joined them in their bliss, the martyrs glory in the fact that on them is no fear, nor do they grieve.” This is the message of martyrs.
If we enter the arena of fighting – that is what our enemies are terribly afraid of – we should know that Allah the Exalted will take away fear, concern and worry from us, as this was the case in the Sacred Defense Era. Those who joined the front lines and would stay there for some time would find it extremely difficult when they would return to their families and their cities. They would feel pressure. However, the arena of war was like paradise to them because there was some sense of spirituality and otherworldliness there. As a result, they were enjoying their time there in the sense that they benefitted from a spiritual and psychological quality and they were preoccupied with divine dhikr. They were like this.
The youth were really enjoying their time there while they were exposed to the barrage of guns, shrapnel and the like. This is the nature of self-sacrifice and presence in the arena of fighting in the way of God. When they would return to the city and would witness city life and other such things, most of them would feel sad and they would convey their thoughts to us. This was the truth of the matter and the reason was the existence of purity and spirituality in the arena of jihad. That place is paradise. It is the complete embodiment of “On them is no fear, nor do they grieve.”
Thankfully, the people of Kerman have passed their tests with distinction throughout all these years. I have very good memories of Kerman and of its people, ulama and youth. This has been the same since the pre-revolutionary era – since the year 1342, 1343 during which time we used to be in contact with Kerman. The people of Kerman are enthusiastic, pious, respectable and really honorable. They took the correct path. The majority of the people did so. Thankfully, there were outstanding personalities among them.
The same is true of their ulama. The ulama whom we saw in Kerman were really good, pious, enthusiastic and honorable. The people of Kerman are well-known for being honorable. Today too, the people of Kerman are thankfully at the service of Islam and the Revolution. They should intensify their efforts and work harder – in particular, their youth – so that they can play their part in the progress of the country, God willing, as they did so in the past.
I pray that Allah the Exalted will bestow success on all of you so that you can accomplish these great responsibilities – including this commemoration congress – in the best way possible, God willing. I hope that God will protect you.
Greetings be upon you and Allah’s mercy and blessings
Click the following link for a safe PDF copy: Khat Hizb Allah Magazine #173
In the Name of Allah, the Beneficent, the Merciful
All praise is due to Allah, the Lord of the Worlds, and peace and greetings be upon our Master and Prophet, Ab-al-Qassem Al-Mustafa Muhammad, and upon his pure, immaculate and infallible household, especially the one remaining with Allah on earth
First of all, I hope that this eid will be an auspicious eid for all you and secondly, our eyes have been enlightened with the presence of all these panegyrists and eulogists of Imam Hussain. It is perhaps about 37, 38 years that we have been holding this meeting on this day. Thankfully, its quality and quantity are increasing on a daily basis. This is a provision.
Dear youth, I am addressing you. This is a provision. It is a valuable human asset. If it remains null and void, an act of oppression has been committed. If God forbid, this asset is utilized in the wrong way, then even a greater act of oppression has been committed. If we did not have this asset, our responsibility would not be so heavy, but this asset exists and it belongs to the Revolution, Islam, the Master of Martyrs [Imam Hussein] and Fatimah al-Zahra. This should be utilized for Husseini and Fatimi goals.
Most of the poems which were recited were good. I benefitted from them in the true sense of the word. I enjoyed the poems and the recitations, but what is before of our nation today is clarification on the concepts of the Islamic Revolution. This is a responsibility which you can perfectly undertake. I have repeated this many times in this meeting: sometimes, a qasida, ghazal, mathnavi and couplet composed by you can be as influential as a minbar. You should not miss out on this.
Poems should contain Quranic and Islamic content. As you often say, it should be Husseini and Fatimi. You should include revolutionary goals in your poems with broad-mindedness and intellectuality and you should convey them in your meetings with a good recitation and with good artistic methods. This will exert a very deep influence on the great movement of the Iranian nation and also on the Islamic movement and Islamic Ummah. Sometimes, I hear that neither the poems nor the themes that certain skilled panegyrists use are in the direction of raising awareness. This is a sin. This is an act of oppression. You have artistic talent, you have capabilities, and you have opportunities in the Islamic society. This opportunity did not always exist. If you manage to obtain this opportunity at every hour and every moment of your precious life, it is valuable and it should not be missed.
Today, we can promote Islam. One day, this was possible only with books, minbars and speeches. Today, as well as these, you can do so with panegyric and eulogy. In the past, during the time of the taghuti regime, there were not so many good reciters and panegyrists at the service of the Ahlul Bayt. Today, there are thankfully many in number. Both quality and quantity are very good in this regard. You should improve on this quality on a daily basis. Today, the enemies are carefully looking at every angle of our lives and our revolutionary nation so that they can find a weak spot from which they can infiltrate. You should identify these areas of the enemy’s infiltration and you should deploy your forces there. We should not waste time.
Today, all of us are responsible. All of us have duties in this regard. The society of panegyrists is one of the responsible societies in the country as well. You should promote Islamic teachings. Of course, the language of panegyric and eulogy is different from the language that one uses when delivering speeches. You benefit from poetry, imagination and artistic activities and there is nothing wrong with this, but the direction and the content should be the same direction and content that we expect to see in a good speech, good book and good film. The direction should be the same. The enemies of Islam were not born yesterday. The enemies of the truth and the enemies of God have been gathering their troops since the emergence of God’s religion. Today, the same troops exist. “The sweet and salty waters in the world flow in different veins and they will be the same for humanity until Israphil [the angel who blows his horn on Judgement Day] blows his horn.” [from a poem by Moulavi].
From now on too, this will be the same. This deployment is the same one that Ibrahim, Musa and the Last Prophet (God’s greetings be upon him and his household) stressed. Today, you are in the same line that Musa, Ibrahim, the Holy Prophet, Ammar and the Commander of the Faithful stood one day. If we do not identify our line correctly, we will make a mistake. If we do not identify the enemy line, we will make a mistake. In the Battle of Siffin, Ammar witnessed that part of the army was worried and confused and that they did not know the goal and the direction. He felt he had a responsibility. Ammar was the Commander of the Faithful’s spokesperson. He faced the crowd and said, “Do you see the other side’s banner? The banner belonging to Bani Umayyad? We had the same banner against us in the Battle of Badr and the Battle of Uhud. It is the same banner.”
I will tell you that the banner standing against the Revolution in Asia, in Europe, in America and in every part of the world is the same banner: the banner that was hoisted against Ibrahim, Musa and Isa. They were destroyed, but Musa, Isa and Ibrahim are alive. The reason why they are alive is that Allah the Exalted said to Hazrat Musa, “Fear not: for I am with you: I hear and see everything” [The Holy Quran, 20: 46]. He said that they should not fear, panic and make an error of calculation because He is with them. He said, “I am with you.” Two unarmed individuals seem nothing in the face of the large army of the Pharaoh, but in reality, power belongs to them. This is because power belongs to God and God says that he is with them: “For I am with you: I hear and see everything.” He says that He sees, hears and knows everything. This is our issue.
Those who do not believe this should look at the past 40 years during which our enemies, who were the center of material power in the world, came with all their power and stood against this Revolution and this movement. They struck and made all their efforts in the true sense of the word. They did whatever they could, but after the passage of 40 years, they are weaker than the first day and we are stronger than the first day. This shows that “I am with you.” Allah the Exalted is with us: “I hear and see everything.” However, there is one condition. You should be with God too: “If you help the cause of Allah, He will help you, and make firm your feet” [The Holy Quran, 47: 7].
It was our magnanimous Imam who taught us this lesson. We too did not have a correct understanding about this before that. We did not understand the depth of the issue either. However, that great personality understood this perfectly. He would say to us that we should be with God and he himself was with God. Being with God means what I said in the beginning: you should carry out your duties. You are panegyrists and eulogists. This in itself is a great honor: “A person who praises the sun is praising himself.” When you eulogize Imam Hussein and Fatimah al-Zahra (God’s greetings be upon her), you are in fact eulogizing yourselves:
“A person who praises the sun is praising himself, as I have two bright and sharp eyes” [from a poem by Moulavi].
The poet says that he understands well enough that they are praising themselves. This is a great honor. You should make the most of this honor, this pillar and this position. You should guide the people towards the goals of the Revolution and towards everything for which the Revolution was conducted: the creation of a pious, healthy, safe and secure world for people. This is a world which prepares the ground for the hereafter in the real sense of the word. The creation of such a world is the goal of the Islamic Revolution. It pursues welfare, international glory and spiritual enthusiasm. Everything exists in this great movement and we are after this.
Each of us has certain responsibilities in this regard. All of you have responsibilities. By Allah’s favor, you should carry out this responsibility. In particular, I would like to stress that you should focus on the issue of family at this point in time. The enemy – not the enemy of Iran and the Revolution, rather the enemy of humanity – has decided to destroy the foundation of family among human beings. This is divine tradition. Family is a divine tradition. The enemy of humanity – in other words, international capitalism and Zionism – has decided to destroy family since approximately a hundred years ago. And they succeeded in certain places. They managed to do so in those places where the people had drifted away from God. And they failed to do so in certain countries including our Islamic Iran, but they are doing their best.
These hard and late marriages, characterized with the small number of births, and what is referred to as “white marriages” – this ugly term which represents the darkest kinds of marriages – are all promoted in order to destroy family. The propagation of lustfulness and the destruction of modesty and sexual reserve are some of the enemy’s plans in the present time. You should include the fight against these phenomena in your plans. You should work on the purity and piety of this country’s youth and you should strive towards it. This is one of the best tasks. It is one of the most efficient methods for preserving and developing the Revolution and for protecting the Islamic government.
I am very happy to have met you. I hope that by Allah’s favor, all of you will benefit from divine kindness, the prayers of the Imam of the Age and the attention of Hazrat Zahra (God’s greetings be upon her), God willing.
Greetings be upon you and Allah’s mercy and blessings