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What is the most beloved action in the eyes of the Almighty Allah? When two believers meet each other, who is the better of the two? And what has been encouraged in the narrations of the Ahlul Bayt? Who will be the people who will go to Heaven without reckoning? Finally, how does Prophet Musa (A) respond when the Almighty Allah asks him what he has done for Allah? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation

Reliance On The Arrogant Powers | Sayyid Hashim al-Haidari There are some established principles of Islam. Sayyid Hashim, from Iraq, elaborates on a verse of Quran and depicts the condition of those relying on the arrogant powers of this world. As a Muslim, we are called upon to submit to and rely upon the Almighty Allah ONLY. Yesterday it was Muawiyyah, Ibne Ziyad & Yazeed; today it is America, Britain, and israel...! #DeathToArrogance #LongLiveResistance

A minor display of military capabilities of Iran. Iran is constantly being threatened of a military attack by the arrogant so-called superpowers of the world. Meanwhile, Iran is standing tall against the bullies. The real strength of this resistance is Iran’s reliance on ALLAH - the ALMIGHTY.

While the whole world is faced with #coronavirus, we would like remind ourselves and all the believers out there to reflect on these words of the 4th Imam, Imam Sajjad (A). Understanding the world of existence is a gateway to understanding the Creator of the existence. O\\\' Allah while we face many difficulties in this world, including this pandemic #coronavirus, we turn to you, O\\\' our Lord, we seek your refuge, O\\\' Almighty. You are our protector. The Leader, Imam Sayyid Ali Khamenei advised all the believers to recite this Dua (7) of Sahifa al-Sajjadiyya. #Dua #Supplication #Covid-19 #Corona #CoronaVirus

While the world deals with the pandemic, this nasheed by the Yemenis reminds us all of an integral message - turn towards the Almighty and pray. #CoronaVirus #Covid-19 #Nasheed #Message

Message of Thaqalayn \"Al-Ghadir\" and its Relevance to Islamic Unity ________________________________________ Ayatullah Murtaza Mutahhari Translated by Mojgan Jalali Vol. 3, No. 1 and 2 (1417 AH/1996 CE) The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view. Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam. For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity? To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity. Islamic Unity What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens? To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies. These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization. Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam? This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it: \"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125) Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles. As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is. The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point. In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following: \"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\" In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\" You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\"). These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard. \'Allamah Amini Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims? \'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views. \'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below: In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\" In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\": \"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims. Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says: \"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\" Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following: \"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\" \'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks: \"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them. \"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\" \"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion. In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection. To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact. The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency. Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage. Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring. Other Comments on \"al-Ghadir\" Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned. Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states: \"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\" \'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3: \"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\". In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said: \"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\". In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s): \"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\". These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam. Peace be upon him. Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm

Becoming familiar with some of the sweet concepts of the Sha’baniya Supplication / Session 3 In the name of God, the Beneficent, the Merciful. In talking about the Sh’abaniya Supplication, we are still talking about the first phrase. There is a very lofty concept in the first phrase, which should be discussed separately. This concept is “Tadarru” (beseeching). The Commander of the Faithful, Ali (‘a), explicitly calls to the God of the universe, “I am standing between Your hands. I am poor before You and beseeching You.” I am standing in front of You like one who is very small and poor in front of one who is completely rich and great, “…and beseeching You.” Beseeching is a term, which has been used seven times in the Holy Qur’an with the same meaning. Of course, it’s more than seven times. But, only in seven cases has it been used with exactly the same meaning of a person praying to God pleadingly. The fundamental meaning of beseeching is not crying. Crying is one of its results. It is the height of pleading, entreating, and being humble in front of the Almighty God. If we want to say the meaning, a person who beseeches is one who pleads a lot. A person who beseeches is one who doesn’t have any pride or assets. He’s extremely humble. It has been said in the Holy Qur’an, “Already We have seized them with punishment, but they neither humbled themselves to their Lord, nor did they beseech Him.” [Qur’an 23:76] After feeling distress and destitution, they didn’t beseech God! In this supplication, it is as if by saying, “I am poor before You and beseeching You,” the Imam is answering this verse from the Chapter “The Believers.” The Qur’an says, “We have seized them with punishment, but they neither humbled themselves to their Lord...” Imam Ali replies here, “I am poor before You.” And the Qur’an says, “…nor did they beseech Him.” Imam Ali says in this supplication, “…and beseeching You.” Beseeching has been mentioned in the Qur’an in different situations. Beseeching is a kind of pleading, which isn’t hidden anymore and is apparent. This broken heart shows itself, “Pray to your Lord beseechingly and in secret.” [Qur’an 7:55] This means to call God beseechingly, meaning openly, or hidden within yourself. There are other verses, which refer to this too. The verse of the Chapter “The Cattle” is suitable for these days. “Why did they not entreat when Our punishment overtook them! But their hearts had hardened, and Satan had made to seem decorous to them what they had been doing.” [Qur’an 6:43] Why didn’t they beseech Us when our punishment overtook them? The Almighty God tells what He expects explicitly. When a divine tribulation comes, the servants should beseech Him. God is waiting to bring His servants under His shelter. In this verse, God asks why they didn’t beseech Him. The reason they didn’t beseech Him was that their hearts had become so hardened that they didn’t even go to God in tribulations, “Satan had made to seem decorous to them what they had been doing.” In the verse before this verse, God the Almighty says that He has sent this scourge for people to beseech Him, “We have certainly sent (apostles) to nations before you, then We seized them with stress and distress so that they might entreat (Us).” [Qur’an 6:42] For us common people, this kind of beseeching God is elicited in tribulations. For those who don’t beseech God, even in tribulations, their hearts have truly become hardened as the Qur’an says. But, for people with understanding and the Friends of God, beseeching God is the result of their deep understanding, extreme interest and intense ardor for the high position of being close to God. We should resolve this riddle in our minds once and forever, that is this extent of crying needed when talking to God that the Commander of the Faithful moaned to God like this? What did he really want? What punishment did he fear?! We should accept that there is a spiritual maturity, which many don’t achieve at all. This spiritual maturity is more than fearing punishment, more than the intensity of suffering that a person will tolerate in Hell, and more than the fear of a sinful person or a criminal of retribution. Some good people feel such a severe need for being close to God that if they see they are far from this intense need, even a bit, they cry to God beseechingly. Was the Commander of the Faithful a weak person for someone to see his crying, broken heart? All his existence was solidity. If the entire universe had turned upside down, he would have stood firmly and wouldn’t have even flinched! He had nothing to be afraid of or to lose. So, why did he moan to God like this? He had reached a spiritual maturity. He felt a severe need for those high spiritual positions. When he felt a bit far from that desirable point, and that peak became more novel and substantial for him every moment, he would cry pleadingly.

It is possible to be constantly focused on the being of the Almighty Allah? What do worldly attachments do to our focus on the Almighty Allah? And if one is to have the love of Allah in their heart, what must be done with the love and friendship of the enemies of Allah? Finally, what is the criterion to know if we love the Almighty Allah more, or the worldly attachments around us? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation

Ayatollah Sayyid Ali Khamenei narrates and explains a tradition narrated from the 6th divinely appointed Imam, Imam Ja\'far ibn Muhammad al-Sadiq (A), where Imam Sadiq (A) speaks about \"The Stingy, The Flawed, and The Ignorant\". What kind of people are the most dutybound and appropriate to be doing Dua, requesting the Almighty Allah to make the people wealthy? And what kind of people are the most dutybound and appropriate to be doing Dua, requesting the Almighty Allah to make the people righteous? And what kind of people are the most dutybound and appropriate to be doing Dua, requesting the Almighty Allah to give the people forbearance? What does \'Safeeh\' mean in the common Arabic parlance? In what state do the stingy people and the flawed people arise? And in what state do the ignorant people arise? What do the stingy people, the people with flaws, and the ignorant people wish for, as regards to other people? And finally, why is that those things which these aforementioned people desire for other people, are in fact, contrary to their best interest; and what does this mean? Ayatollah Sayyid Ali Khamenei expounds upon the wise words of the 6th divinely appointed Imam, Imam Ja\'far al-Sadiq (A), where his eminence (A) speaks about \"The Stingy, The Flawed, and The Ignorant\".

Martyred professor, Allameh Morteza Motahhari, was born on February 2, 1919 in the town of Fariman, 75 kilometers from the holy city of Mashhad. At the age of twelve, he set off for Mashhad seminary to embark on learning the basics of Islamic sciences. In 1937, despite Reza Khan’s intense confrontation with clergymen and also opposition by some of his friends and relatives, he left for Qom seminary to complete his studies. During 15 years of his stay in Qom, he benefited from the presence of Grand Ayatollah Borujerdi (in jurisprudence and the principles of jurisprudence), Imam Khomeini (12 years in the philosophy of Molla Sadra, gnosis, ethics and principles of jurisprudence) and Allameh Seyyed Mohammad Hossein Tabatabaiee (in philosophy). He had also benefited from the presence of the late Ayatollah Haj Mirza Ali Aqa Shirazi in ethics and gnosis. Among other teachers of professor Motahhari mention can be made of the late Ayatollah Seyyed Mohammad Hojjat (in principles of jurisprudence) and the late Ayatollah Seyyed Mohammad Mohaqqeqdamad (in jurisprudence). While he was in Qom, in addition to education, he participated in socio-political affairs as well and he was in contact with Fadaiyan-e-Eslam group. In 1952, he migrated to Tehran though he was one of the renowned teachers and among the future hopes of the seminary. In Tehran, he taught at Marvi School and delivered well-researched speeches. In 1955, the first session of the exegesis of the holy Qur’an in the Students\\\' Islamic Association was held by professor Motahhari. In the same year, he began teaching at the faculty of divinity and Islamic teachings of Tehran University. In 1958-59 concurrent with the establishment of the Physicians\\\' Islamic Association, professor Motahhari was one of the main speakers of the Association and during 1961-1971 he was the only speaker of the Association leaving behind a number of important deliberations. In 1962, with the start of Imam Khomeini’s uprising, professor Motahhari accompanied him to the extent that one can consider the organizing of the June 5th uprising in Tehran and its coordination with Imam Khomeini’s leadership as being indebted to him and his companions. Having given an enlightening speech against the Shah on Wednesday, 5th of June 1963, Ayatollah Motahhari was detained by the police at 1 a.m. and sent to the interim police headquarters and was imprisoned with a number of Tehrani clergymen. 43 days later, following the migration of Ulema from other provinces to Tehran and public pressure, he was freed together with other clergymen. After the formation of groups called “Mo’talefe Eslami”, which was among the combatant groups of the time, Imam Khomeini called on martyr Motahhari to lead these groups along with a number of clergymen. Following Imam Khomeini\\\'s exile, professor Motahhari and his companions shouldered a heavier responsibility. At that time, he wrote books covering social requirements and delivering speeches at universities, the Physicians\\\' Islamic Association and mosques. Professor Motahhari made a lot of ideological efforts to Islamicize the content of the movement and strongly fought against diversions and falsehoods. In 1967, he established Hosseinieh Ershad with the help of some friends. In 1969, after releasing an announcement signed by him, Allameh Tabatabai and Ayatollah Haj Seyyed Abolfazl Mojtahed Zanjani calling for collection of aid for the displaced Palestinians and because of publicizing it during a speech in Hosseinieh Ershad, he was detained and held in solitary confinement for a short while. From 1970-72 he supervised publicity works by Al-jawad mosque where he was the main speaker until the mosque and the Hosseinieh were closed and professor Motahhari was detained for a while. Later, Ayatollah Motahhari gave speeches at Javid, Ark and a number of other mosques. After a while Javid mosque was also closed. Around the year 1974 he was forbidden to speak which lasted till the triumph of the Islamic revolution. Presenting genuine Islamic ideology through teaching, speech and writing books were among the valuable activities of professor Motahhari reaching its climax particularly during the years 1972-78; since in those years the leftists had increased their propaganda and groups of leftist Muslims and also those with a hotchpotch of ideas had emerged. After Imam Khomeini, professor Motahhari was the first figure who found out the ideological deviation of the heads of the so-called “Mojahedin-e-Khalq” organization and prevented others from cooperating with them and even foresaw their change of ideology. In those years, upon Imam Khomeini’s recommendation, professor Motahhari traveled to Qom twice a week to teach at its seminary where he taught important courses and at the same time he taught some courses at home in Tehran. In 1976, following an ideological dispute with a communist teacher of the faculty of divinity, he became retired prematurely. Furthermore; in those years Ayatollah Motahhari, in collaboration with some clergymen, established “Jameye Rohaniat-e-Mobarez” of Tehran hoping that such an institution would be gradually established in other cities as well. Although professor Motahhari’s contact with Imam Khomeini continued after the Imam’s exile in France via letters and other means, in the year 1976 he managed to travel to the holy city of Najaf and consulted with Imam Khomeini on the important issues of the revolution and also seminaries. After the martyrdom of Ayatollah Seyyed Mostafa Khomeini and the start of the new phase of the Islamic revolution, professor Motahhari fully devoted himself to the revolution and hence played a fundamental role in all of its phases. At the time of Imam Khomeini’s stay in Paris, Ayatollah Motahhari traveled to France where he spoke with the Imam on the important issues of the revolution and it was then that Imam Khomeini urged him to shape the Islamic Revolution Council. Upon Imam Khomeini’s return to Iran, he personally took the responsibility of the welcoming committee and till the victory of the revolution and after that he always acted as a supporter of the leader of the Islamic revolution and served as a kind and trusted advisor for him. But at 22:20 p.m. of Tuesday, 1st of May 1979 he was martyred by a grouplet called “Forqan” after leaving an ideological and political gathering. This caused profound sorrow and grief for Imam Khomeini and the Islamic Ummah who had a lot of hopes for this great man’s future. There remain tens of works by Ayatollah Motahhari. These works deal with a variety of religious issues and offer responses to many of the important questions of religious society so much so that we can name his works as a reliable source concerning the Islamic ideology system. Some of Imam Khomeini’s Words on Martyr Allameh Morteza Motahhari [Motahhari] was rare in Islamology and different Islamic and Qur’anic sciences. I have lost a very dear child. I am mourning for him who was one of the figures who was considered the fruit of my life. Martyrdom of this righteous child and immortal clergyman created a vacuum in the dear Islam that cannot be filled by any means. Motahhari, who was rare in purifying spirit, the strength of belief and the power of speech, flew to the ethereal world, but the ill-wishers should know that his Islamic, scientific and philosophical personality won’t perish with his departure. Motahhari was a dear child for me and a firm stronghold for the religious and scientific seminaries and a useful servant for people and country. I recommend the students and the committed intellectuals not to let this dear professor’s books be forgotten by non-Islamic schemes. In his short life, [Motahhari] left behind immortal works which stemmed from a wakeful conscience and a spirit filled with the love for religion. He embarked on educating and training the society with an eloquent style and an able thought in analyzing Islamic subjects and explaining philosophical facts with a popular diction and without uncertainty. His oral and written works are unexceptionally instructive and inspiring; and his advice and admonitions, which sprang from a heart filled with faith and belief, are useful both for the Ulema and the laymen. Late Motahhari was an individual who had different aspects of personality; and few people have done the service to the young generation and others as Motahhari has done. All his works are unexceptionally good and I don’t know anybody else whose works I could call unexceptionally good. His works are unexceptionally good and constructive for humans. Professor Motahhari from the Viewpoint of Ayatollah Khamenei Interview with the Supreme Leader on Martyr Motahhari ‘I consider myself Mr. Motahhari’s pupil’ As you know late professor Motahhari was a philosopher; the science sought by him was mostly the philosophical science. Later on; however, he got to the subjects of theology, i.e. he dealt with Islamic issues with new argumentation method of modern philosophy. But he spent most of his time on philosophical matters. He was considered the philosophical student of Imam Khomeini and Allameh Tabatabaiee. Thus what he maintains in theology is Hekmat Mota’aliah, i.e. the Philosophy of Molla Sadra. His behaviour was like that of the mystics who would set out to find a perfect instructor. Basically his spiritual and moral condition was in such a way. He would search to know for example if a perfect elderly instructor is somewhere in the world, and he would go to him to stay by him. Indeed, spiritually, such a situation was fitting him. Yet he had found such a perfect instructor in Iran. He was absorbed in Imam Khomeini and Allameh Tabatabaiee. He was captivated by their love and regarded their scientific and mystic status very high. Morally, late Motahhari was a prominent man; and a pure-hearted, enlightened, just, self-possessed and mature person. In his personal bonds with God he was a mystic, a man of God’s remembrance, journey towards God and worship. He used to say: “I have learnt paying attention to and worship of God from my father.” Professor Motahhari had a lot of historical information especially about the recent history, and particularly on the issues related to the Ulema, seminaries, scientific, spiritual, philosophical and mystic figures. These pieces of information were not registered in any book and are heard from the professors and great figures and kept in mind. Since he knew all professors and Ulema of Najaf, Samarra and Isfahan, he was well-informed about their events and he would talk of them in the gatherings and visits held on different occasions. Supereme Leader’s Words on Professor Motahhari’s Personality and Works “As time passes from his martyrdom, his spiritual and ideological works and bounties manifest more fresh dimensions. The ideological and scientific works of that grand clergyman become clearer in the scene of the country press and religious knowledge; and one understands that an intellectual clergyman with responsibilities could have so fruitful life.” Martyr Motahhari with his strong and decent thought stepped in the fields of Islamic subjects that hitherto nobody had stepped; and considering the ideas that had prevailed or were going to prevail in the country---through translation and import from the west and east, he entered a profound, vast and interminable scientific challenge. He both embarked on a very clever struggle to confront with the Marxists and entered the scene to confront with the western and Liberalist thoughts. This role is very important; it needs both courage and self-confidence, it requires both thinking strength and Ijtihad (being well- qualified in jurisprudence and different theological fields), it both needs certainty and resolute belief. This great man had all these together; he was both a learned man and very faithful, he was firm in his belief and had self-confidence, too; these are all necessary.” Leader’s Visit with Martyr Motahhari’s Family (1996) He had three characteristics regarding ideological issues: First, he had a strong thought and he was a true thinker. Secondly, while presenting and spreading the ideological principles, he had no intention but God’s nearness, promotion of the truth and fighting against the false. There was sincerity in him and his personal actions which would naturally make the second characteristic tangible. For example think of some people who are thinkers, yet do not present their thought for God’s sake, but they present it to show that they are knowledgeable, to draw people’s attention and to say that they are philosophers. Martyr Motahhari was not such. He would present thought for God’s sake and for Islam. He would truly burn up [like a candle] and would gush forth [like a fountain] and would present [Islamic ideas]. The reason for his survival is his second characteristic. It means that sincerity will have its impact and the Almighty God will grace any deed done with sincerity. The third characteristic was his working hard and his inexhaustibility. The truth is that he wouldn’t sit till he might be referred to; but rather he would himself go after activity. He had these three characteristics.” Leader’s Visit with Martyr Motahhari’s Family (1998) “We should introduce Mr. Motahhari to the world especially the Islamic world. And if we want to introduce him, which points should be highlighted? I think this is your most important job. Some aspects of a figure’s personality are either unique that must be highlighted or are very outstanding that should be stressed. In the life of the late Martyr Ayatollah Motahhari, his personality and his scientific identity there are numerous examples of these. One point, that in my opinion has the prime importance, is the new interpretation of the Islamic teachings. This is apart from his philosophical aspect and his strong and compelling arguments in the footnotes of ‘The principles of philosophy’ by ‘Ayatollah Tabatabaiee. This is another point. He elucidated Islamic concepts and teachings with a novel diction and expression which was much needed. I don’t say that if the works of the predecessors were pondered and scrutinized signs of this exegesis would not be found. Really if one had attentively studied the works of the Ulema he would have found some hints and cues; but I want to say that nobody had done this. As far as we know, nobody had done it before Mr. Motahhari. Even the modernist writers, who had emerged in the Arab countries, and we knew some of them, had not done this. These Egyptian authors, who were modernists and would write things with a broader sight and who knew the world somewhat more than Martyr Motahhari, most of them had traveled a lot and had visited different universities. Yet he [Ayatollah Motahhari] was not so, he was confined. I mean he was inside Iran and Tehran but his profound vision of the Islamic issues and his novel understanding of the verses [of Qur’an] and the narrations [of the Ahl-ul-Bayt], in my opinion, was one of his most outstanding aspects. It was he who, for the first time, substantively expressed the subjects related to principles of ideology, piety, patience, love, fairness, justice, and so on in the ideological atmosphere of Iran. We thank God that Mr. Motahhari’s name was not forgotten in our society and the mental atmosphere of this country; but rather it became more prominent day by day. Many of the world phenomena are naturally perishable and by the lapse of time they become older. Most of the world phenomena are such. Yet there are some phenomena that not only do not fall into oblivion via lapse of time but become brighter, more manifest, more spectacular and more impressive. The phenomena based on reality are usually such. I clearly feel that, thank God, Martyr Ayatollah Motahhari’s thoughts are such.” Memoirs of Dr. Ali Motahhari (Martyr Motahhari’s Son) Night Supplication in front of the Word Allah As it is said he didn’t give up midnight vigilance, midnight prayer, and wakefulness since his youth till the end of his life. It was his practice both at the time of studentship and after that and even at the time of martyrdom. I remember that facing our house there was the house of one of the previous regime’s officials which was usually guarded by two police officers. Apparently since the official had seen that the lamp of our house was lit at midnight, had worried to find the reason and it was important for him from the security point of view. He had told the guards to look for the reason. Professor [Motahhari] had a neon board of Allah which was green when lit. He would turn it on and perform his midnight prayer in its light. After the revolution one of the officers said, we had examined several nights and I had looked through the window to see what was going on inside the house. At the end I myself saw that he came at midnight and started worshipping for an hour. We were somehow absorbed by the professor, and despite much negative propaganda against the clergymen and him in particular to make us pessimist to them, we became very interested in him so much so that some would say we got our salary from the government but it was as if we were guarding him. A Voice vis-à-vis MHe was very sensitive against ideological deviations and believed that we were seeking Islamic revolution and not mere revolution. It is not important that Shah goes but it is important to see what system is established after his going. Because if after the ouster of the Shah, for example the Mojahedin-e-Khalq take the lead, it is much better not to stage a revolution at all. Thus the deviated groups had found out professor Motahhari’s sensitiveness and had become his enemy. Three or four months before the victory of the Islamic revolution, a person, who had some tendencies to Mojahedin-e-Khalq and the leftists and was intended to be religious, too, was freed from the prison. Professor [Motahhari] said we had better visit him. I was with the professor. There was a man by the name of Ashuri as one of the heads of the Forqan group. He spoke of Islam and Marxism and said: ‘These two religions say one single thing and their content is the same with different forms. They speak of the laborers and we speak of the oppressed. Therefore our word is the same. We should unite to topple the regime of Shah and basically there is no difference between Islam and Marxism, etc.’ Professor was very upset and that man knew that professor Motahhari would answer him. That’s why he rose to leave. The professor said: ‘No, Be seated! Be seated!’ He made him sit and explained him in detail that our path is fundamentally separate from that of the Marxists. In no way can the forms be different with the same content. And we cannot unite with the Marxists in any way. Immortal among People Prior to the victory of the Islamic revolution, at the time of Imam Khomeini’s staying in Paris, it was heard everywhere that the regime of Shah wanted to arrest the leaders and prominent figures of the revolution. Some people told him [Ayatollah Motahhari] it was better to go somewhere else to hide. He said: ‘Such actions are not good for clergymen. It is not good for us to escape from one place to another to hide; such things are not good for us.’ He stayed at home like before and nothing happened. His Method of Training Children One of the features of the professor’s training method for his children was that he would never resort to force and coercion and he would let them to realize and choose the right path with their own thought and wisdom. About choosing the field of education and the way of spending leisure time and the like he would never force us to do something necessarily; but he would show us the way. As the holy Qur’an says: ‘…be he grateful or ungrateful.’ And it was we who would choose the way. There was never force over our heads and we would choose one way with interest and free will. The Professor’s Arrest after anti-Israel Speech I have another memory from the year 1969 when he delivered the provocative speech on Palestine in Hosseinieh Ershad. This speech has been broadcast many times by IRIB. It was a very provocative, important and interesting speech which shook the regime of Shah; and it required a lot of courage to deliver such a speech when the regime of Shah was in the zenith of power and had the highest level of relations and unity with Israel. When the Israeli planes would refuel in Iran’s airport(s) during the 1967 war and would fly over the heads of the Arabs and Muslims, much bravery was needed to give such a speech and we saw that professor Motahhari gave that speech and was promptly arrested and taken away. When he was freed he said, ‘They made me sit in a car and blindfolded me and the car set out. I told them there is no need to blindfold and I will not look. If you want me not to look I will close my eyes. But they didn’t agree. Yet I realized the route till Ferdowsi square but didn’t realize after that.’ Apparently they had taken him to the committee of the SAVAK which was presumably located in the same Ferdowsi Street. Allameh Tabatabaiee’s Message on the Occasion of Ayatollah Motahhari’s Martyrdom In the name of the Almighty God In memory of a scientific and philosophical personality who cast a world into grief and made the world of science and merit mournful with his departure. Late Motahhari, who was a scientist, a thinker and a researcher with an overflowing intellect, a bright thought and a realistic mind, has left behind marvelous works and researches written about scientific and argumentative purposes that are seen in his books. Late Motahhari, through his precious and blissful life that was abundant with scientific effort and philosophical thinking, sends an expressive and valuable message to the enthusiasts of science and philosophy never to repose from effort towards perfection and never forget scientific struggle for perfection; and in the market of realities turn their life--which is the best human commodity-- to the spiritual life— which is the lofty human life and is lasting till the world exists; and not to be absorbed and deceived by fabricated and imaginary personalities in this short life. Yes, a narrow route opened by a scientist towards realities will bestow eternal life upon him and this is more valuable than the world and what it contains.

AYATULLAH KHAMENAEI’S MESSAGE TO HAJJ PILGRIMS – 2011/1432A.H. In the Name of Allah, the All-Beneficent, the All-Merciful All praise belongs to Allah, the Lord of the worlds, and may divine blessings and greetings be to the Master of the creatures, Muhammad al-Mustafa and his immaculate family and his elect companions. The spiritual spring of Hajj has arrived with its freshness, purity and God-given grandeur and majesty, gathering again the faithful and eager hearts like butterflies encircling the Ka’bah of Divine Monotheism and Islamic Unity. Camped at Makkah and Mina, Arafat and Mash´ar are the fortunate human beings who, having responded to the call of (وَأَذِّن فِي النَّاسِ بِالْحَجِّ): (22:27) “proclaim the Hajj to all the people”, are being honored with the hospitality of the Clement and Munificent Lord. Here is the blessed House and the source of guidance from which the enlightening Divine signs radiated and the canopy of safety was set up to cast its universal shade. Wash your hearts in the Zamzam of piety, humility and God’s remembrance. Open the inner eye to the lights of the Divine signs. Embrace the spirit of submission and dedication, which are the hallmarks of true servant-hood. Keep on refreshing in your hearts the memory of that patriarch who, in willing compliance, led his Ishmael (Ismâeil) to the scene of sacrifice, thus showing us the clear path of attaining the friendship of the Glorious Lord and the manner of traversing it with a resolve infused with faith and an intent imbued with sincerity. The station of prophet Abraham (Ibrâhim) is one among these clarifying signs. The footprint by the side of Holy Ka’bah of prophet Ibrâhim, may Peace be upon him, is only a symbol of the station of Ibrâhim. The station of Ibrâhim is his station of dedication and self-sacrifice, his fortitude and resistance to personal desires and fatherly feelings as well as against the domination of unfaith, polytheism and Nimrod, the tyrant of the time. Today these two paths of deliverance lie open before each of us, individuals belonging to the Muslim Ummah. Determination, courage and firmness of resolve on part of each one of us can advance us towards the same goals to which mankind have been invited by the Divine envoys from Adam to the Seal of the Prophets, with the promise of dignity and felicity, in this world and in the Hereafter, for those who take this path. It will be worthy of the Hajj pilgrims’ attention at this great assembly of the Islamic Ummah to address the most important issues of the Islamic world. The uprisings and revolutions in some important Islamic countries are at the head of these issues. The events that have taken place in the Islamic world in the period between the previous and present Hajj pilgrimages can change the destiny of the Islamic Ummah, and they forebode a bright future accompanied with dignity and progress, material and spiritual. Dictators and ‘corrupt’ taghoots, allied with foreign powers, have been overthrown in Egypt, Tunisia and Libya, and the stormy waves of popular uprising in some other countries threaten to bring down the castles of wealth and power. This new chapter in the history of Our Ummah reveals certain facts which are all manifest Divine signs and give us vital lessons. These facts should be taken into account by Muslim nations in all their calculations. First, a young generation has emerged from the hearts of these nations after decades of political subjugation to foreign powers, which with its admirable self-confidence, is ready to face threats, confront the dominant powers and is determined to change the status-quo. Second, despite the authority and efforts of secular rulers and their overt and covert measures to curtail the influence of religion in these countries, Islam, with its conspicuous and impressive presence, has become the guiding principle of popular expression and sentiment. Like a fountainhead effusing through popular discourse and behavior it has given vitality and freshness to the rallies and activities of the millions. The mosques and minarets, Islamic slogans and calls of Allahu Akbar, all are clear indications of this fact and the recent Tunisian elections provide decisive evidence for this claim. There is no doubt that free elections in any Islamic country will hardly result in anything but what happened in Tunisia. Moreover, as revealed for all by this year’s events, God Almighty has placed such a force in the resolve and determination of nations that no power whatsoever can withstand it. With this God-given power nations can change their destiny and partake of Divine help. Furthermore, during the last decades arrogant powers, led by the United States, had reduced the regional states to a subjugate condition through their political and security tactics. They imagined to have opened an obstacle-free highway for their rising economic, cultural and political domination over this susceptible part of the world. But now they are the primary target of the disgust and hatred of the region’s nations. Undoubtedly, the regimes emerging from these revolutions will never submit to the disgraceful inequalities of the past, and the political geography of the region will be drawn by the nations in pursuance of their dignity and complete independence. In addition, the crafty nature of the hypocritical Western powers has become all too apparent for the people of these countries. The U.S. and Europe made their utmost efforts to retain their pawns in Egypt, Tunisia and Libya, each of them in a particular way. But when their wishes had to give in before the resolve of the nations, they cast a wily friendly smile at the triumphant public. There are further precious facts and manifest Divine signs embedded in the regional events of the past year, which are not hard to discern for reflective minds. Nevertheless, the entire Islamic Ummah and especially the revolutionary nations stand in need of two basic elements: First, the continuity of their stand and avoidance of slackness in resolve. In the Qur’an, the Divine summons to the Greatest Messenger, may God bless him and his family, are addressed in these words: فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَن تَابَ مَعَكَ وَلاَ تَطْغَوْا “Be steadfast, just as you have been commanded—[by Allah] and whoever has turned [to God] with you—and do not overstep the bounds (11:112)” and (فَلِذَلِكَ فَادْعُ وَاسْتَقِمْ كَمَا أُمِرْتَ). “Be steadfast, just as you have been commanded (42:15).” The Prophet Moses, may peace be upon him, is quoted as telling his people: (وقَالَ مُوسَى لِقَوْمِهِ اسْتَعِينُوا بِاللّهِ وَاصْبِرُواْ إِنَّ الأَرْضَ لِلّهِ يُورِثُهَا مَن يَشَاء مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ) “Turn to God for help and be patient. The earth indeed belongs to God, and He gives its inheritance to whomever He wishes of His servants, and the outcome will be in favor of the pious people. ” (7:128) At the present, the most significant aspect of piety for the risen nations is not to halt in their auspicious movement, and not to let themselves be diverted by the achievements of this phase. This is the important part of the piety whose possessors are rewarded with the “favorable outcome.” Second, careful awareness with regard to the plots and gimmicks of the arrogant international powers who have suffered a setback from these uprisings and revolutions. They evidently will not sit idle. They will reenter the arena with all their political, financial and security outfits to reestablish their influence and control in these countries. Their outfits are carrot and stick and deceit. Experience has shown there are some among the elite who are susceptible to these gimmicks. Fear, greed or negligence prompt them to serve the enemy. The vigilant eyes of the youth, intellectuals and religious scholars should be closely watchful. The greatest threat posed by the Camp of Unfaith and arrogant powers lies in its intervention and influence over the structures of the new political systems in these countries. They will do their utmost to see that the new systems do not take on an Islamic and republic identity. All the concerned people in these countries and all those who cherish their homeland’s honor, dignity and progress should work to ensure the complete and perfect Islamic and republic character of the emergent polity. In this regard, the role of the constitutions will be significant. National unity and official recognition of sectarian, tribal and ethnic differences are a precondition of future success. The valiant revolutionary nations of Egypt, Tunisia and Libya, as well as other awakened and combatant nations, should know that the sole means of deliverance from the oppression and guile of the United States and other Western hubristic powers is to establish a global balance of power conducive to their interests. The Muslims should bring themselves on a par with the great world powers in order to be able to reach a serious solution of their problems with the World-devourers. This cannot be achieved except with the cooperation, understanding and solidarity of Islamic countries. This was an unforgettable advice of the great Imam Khomeini. For months on, the United States and NATO dropped bombs on the heads of the Libyan people making Gaddafi, a vicious dictator, an excuse. Gaddafi was someone who was considered their close friend before the valiant uprising of the Libyan people. They used to coddle him, steal the wealth of Libya through his hands and press or kiss his hand in order to dupe him. Following the people’s uprising, they made him an excuse to destroy the entire infrastructure of Libya. Which state could stop the tragic massacre of the Libyan people and destruction of the country at the hands of NATO? Until the claws and fangs of the bloodthirsty and barbaric Western powers are not broken, such dangers will remain conceivable for Islamic countries. Their safety from such dangers is not possible except by forming the Islamic world as a powerful pole. Today the West, United States and Zionism are weaker than ever before. Economic troubles, successive failures in Afghanistan and Iraq, deep-running public outrage in America and other Western countries with its daily widening scope, the struggles and sacrifices of the people of Palestine and Lebanon, the daring popular uprisings in Yemen, Bahrain and some other countries under American influence—all these are significant portents for the Islamic Ummah, especially for the emergent revolutionary nations. Faithful men and women throughout the Islamic world, particularly in Egypt, Tunisia and Libya should make the most of this opportunity for the formation of an international Islamic power block. The vanguard and the elite of the uprisings should place their trust in Almighty God and, with reliance on His promise of help, adorn the new chapter in the history of the Islamic Ummah with their lasting achievements, thus earning God’s approval and fulfilling the prerequisites of His help May Peace be upon God’s righteous servants! Sayyid Ali Husaini Khamenaei 29 Dhul Qa´dah, 1432 05 Âbân, 1390 27 October, 2011

Supreme Leader\\\\\\\\\\\\\\\'s Speech to Participants of International Conference on Islamic Awakening‌ 11/12/2012 The following is the full text of the speech delivered on December 11, 2012 by Ayatollah Khamenei the Supreme Leader of the Islamic Revolution at the International Conference of Muslim University Professors and Islamic Awakening. In the Name of Allah, the Beneficent, the Merciful‌ First of all, I welcome you honorable guests who have come here from different countries and I also welcome the dear and honorable professors from our own universities. Since almost one and a half years ago until today, many meetings and conferences on Islamic Awakening have been held in Tehran, but I think that the International Conference of Muslim University Professors and Islamic Awakening has a special significance. This significance is because of the role of outstanding personalities and intellectuals in promoting new ideas in every society. They are the people who can lead a nation to salvation or to - God forbid - destruction. Unfortunately, the latter happened in certain countries, including our own country, over the last 70 or 80 years. There is a narration from the Holy Prophet (s.w.a.), Muhammad ibn Abdullah, which says, \\\\\\\\\\\\\\\"The masses do not follow the right path unless outstanding personalities guide them towards it.\\\\\\\\\\\\\\\" When he was asked who these outstanding personalities are, he answered, \\\\\\\\\\\\\\\"Religious scholars.\\\\\\\\\\\\\\\" Religious scholars were the first people whom he referred to as outstanding personalities and then he mentioned other groups of people. Therefore, university professors, luminaries and outstanding personalities can be the leaders of the people in every country, provided that they show purity and courage. They should not be afraid of the enemies. If they show fear, greed, negligence and laziness, they will fail to achieve the desired result. If they do not show fear, greed and negligence- if they show courage, then their efforts will achieve the desired result. During the early days of the Revolution, about thirty one years or thirty two years ago, I and two other people went from Tehran to Qom to meet Imam Khomeini (r.a.). At that time, he was still in Qom. We - who were members of the Revolutionary Council at that time - went there to ask for his opinion about a very important issue. When we explained to him what the issue was, Imam (r.a.) looked at us and asked, \\\\\\\\\\\\\\\"Are you afraid of America?\\\\\\\\\\\\\\\" We said, \\\\\\\\\\\\\\\"No\\\\\\\\\\\\\\\". Then he told us to implement our decision. Then we implemented our decision and we succeeded. If you show fear, greed and negligence and if you let deviant orientations play a role [in your decision-making], you will face serious problems. Today the entire world is faced with a great event. This great event is Islamic Awakening. This is a fact. Muslim nations and the Islamic Ummah have awakened. Today achieving domination over Muslim nations is not as easy as it used to be during the time after World War I and during the nineteenth and twentieth centuries. Today, if global arrogance wants to dominate Muslim peoples, they will face serious difficulties. Islamic Awakening has penetrated the Islamic Ummah which has resulted in a number of revolutions and the fall of corrupt and dependent regimes in certain countries. But this is only part of Islamic Awakening, not all of it. Islamic Awakening is a deep and widespread movement. Of course, the enemies are afraid of the phrase \\\\\\\\\\\\\\\"Islamic Awakening.\\\\\\\\\\\\\\\" They are trying not to let the phrase \\\\\\\\\\\\\\\"Islamic Awakening\\\\\\\\\\\\\\\" be used to refer to the current great movement in the region. Why are they doing this? It is because they tremble with fear when they see genuine Islam. They do not fear the kind of Islam which is based on money, corruption, aristocracy and the kind of Islam which is not supported by the majority of people. But they are terrified when they see the kind of Islam which is supported by the majority of people and which is based on action, reliance on God and divine promises. \\\\\\\\\\\\\\\"And surely Allah will help him who helps His cause\\\\\\\\\\\\\\\" [The Holy Quran, 22: 40]. Whenever this kind of Islam emerges, whenever there are signs that this kind of Islam is approaching them, they tremble with fear. They are filled with fear \\\\\\\\\\\\\\\"as if they were frightened donkeys, fleeing from a lion\\\\\\\\\\\\\\\" [The Holy Quran, 74: 50-51]. Therefore, they do not want the phrase \\\\\\\\\\\\\\\"Islamic Awakening\\\\\\\\\\\\\\\" to be used. But we believe that the current great movement is a true example of Islamic Awakening and it has penetrated the world of Islam. This movement will continue in the future and it will not easily deviate from its path. We should identify the problems of these regional movements. This is the first point that I want to discuss with you. You should identify the problems of these movements and revolutions in Egypt, Tunisia, Libya and similar countries. What are the dangers? What are the problems? Why do we say that these movements are Islamic in essence? Take a look at the people\\\\\\\\\\\\\\\'s slogans. Take a look at the role of Muslim believers in overthrowing corrupt regimes. If Muslim believers and Muslim groups who firmly believe in Islam and who are greatly respected by the people had not participated in these movements, these large public demonstrations would not have been held. The pressures that the people exerted, with their presence, on oppressive regimes like those of Hosni Mubarak and Ben Ali, completely destroyed their shaky foundations. They were Muslim peoples with Islamic slogans. The crucial role of Islamist parties in overthrowing these regimes is a clear proof that this movement is an Islamic movement. And whenever there was an election in these countries, the people voted for Islamist parties. They supported Islamic parties and they preferred them to other parties. Today, if a free election is held almost everywhere in the world of Islam - there may be a few exceptions - and if Islamist leaders and politicians participate in this election, the people will vote for Islamist politicians. This is the same everywhere in the world of Islam. Therefore, this movement is undoubtedly an Islamic movement. Well, I said that we should identify the problems in these movements. Besides identifying the problems, we should delineate the goals of these revolutions, otherwise there will be confusion. We should delineate these goals. One of the most important goals of Islamic Awakening is getting rid of global arrogance. We should announce this openly because it is wrong to think that global arrogance - headed by America - may get along with Islamic movements. Wherever Islam and supporters of Islam prevail, America does its best to destroy them while putting on a friendly smile. Regional revolutions have no other choice than distancing themselves from global arrogance. We do not say that they should go to war with America, but we say that they should determine what the position of America and global arrogance is on the recent events in the region. They should do this correctly because if they do not gain a proper understanding of their position, they will be deceived. Today, global arrogance is ruling over the world by using money, weapons and science. But it lacks new ideas and a road map. Today global arrogance has this big problem. It does not have any new ideas to help the people and intellectuals. But you do. You have Islam. When we have new ideas and a road map, we can delineate our goals and we can stand up against global arrogance. In this way, their weapons, their science and their money will not be effective as they were in the past. Of course, they will not be entirely ineffective, but we should think of ways to counter them - if there is time, I will explain more. Thus, in the first place, we should have new ideas, a road map and an ideology. We should know what we want to do. We should delineate the goals of Islamic Awakening. One of the important goals of Islamic Awakening, which regional developments should pay attention to, is to preserve the pivotal role of Islam. Islam should be the pivot. Islamic principles and sharia should be the pivot of things. There is an all-out effort to claim that sharia is not compatible with progress, change and civilization. This is what the enemy says. No, it is perfectly compatible. Of course, there are many people in the world of Islam who do not have enough knowledge of Islamic jurisprudence and who have supported the enemy\\\\\\\\\\\\\\\'s claim with their dogmatic and old-fashioned ideas. These people are Muslims, but they are at the service of the enemy. There are such people in Islamic countries which are located near us. They call themselves Muslims, but they do not have any new ideas about and any new outlook on Islamic teachings. Islam is for all eras and centuries. Islam answers all the needs of human beings. We should only develop the necessary expertise in order to find Islam\\\\\\\\\\\\\\\'s answers to all the questions of human beings. Some people do not have this expertise and they only know how to excommunicate and drive certain people out of religion. And they call themselves Muslims. Sometimes we discover that these people cooperate with the enemy. We should make Islam and sharia the pivot of our activities. This is one of the goals of Islamic Awakening. Another goal of Islamic Awakening is building a governing system. If a governing system is not built in countries which have carried out a revolution, they will face dangers. In North African countries, similar revolutions were carried out about 60 or 70 years ago. It was in mid-twentieth century that a revolution was carried out in Tunisia and certain people came to power. Similarly, a revolution and a coup d\\\\\\\\\\\\\\\'état were carried out in Egypt and certain people came to power. The same thing happened in some other countries. But they failed to build a governing system. This resulted in not only the destruction of these revolutions but also in the complete political transformation of the individuals who had come to power as revolutionaries. There was a complete change in their political behavior and they turned their backs on their values. This happened in Tunisia, Egypt and Sudan during that time. It was around 1343, 1344 or 1345 that I and a couple of my friends were listening to Sawt al-Arab radio station in Mashhad - Sawt al-Arab used to be broadcast from Cairo in Egypt. It was broadcasting the interviews of Gamal Abdel Nasser, Muammar Gaddafi and Jaafar Nimeiry who had gathered in one place. We were being suppressed by the dictatorial regime of Mohammad Reza Pahlavi in Mashhad, but these fiery and impassioned speeches made us very enthusiastic and brought us great joy. Well, Abdel Nasser died and you saw what his successors did. You also saw what happened to Gaddafi and Nimeiry. Those revolutions underwent drastic changes because they had no plans and they did not build a governing system. There should be a governing system in countries which have carried out a revolution. They should build a solid foundation. This is one of the important issues regarding Islamic Awakening. Another important issue is strengthening popular support. Islamic governments should not separate themselves from the people. The people have certain expectations and needs. The real power is in the hands of the people. Whenever the people hold demonstrations, whenever they become firmly united and whenever they unanimously support their leaders and government officials, then America and even powers that are greater than America cannot do anything to harm them. We should maintain the support of the people and you intellectuals, authors, poets and religious scholars can do this. The most significant people are religious scholars who have a heavy responsibility. They should clarify for people what they want and where they are going. They should enlighten them about the problems and the enemy. They should help the people remain vigilant. In this way, no harm will be inflicted on the Islamic Ummah. Another issue is training the youth in scientific areas. Islamic countries should make progress in scientific and technological areas. I said that the west and America dominated the world by means of science - one of the means they used was science. They acquired wealth by using science. Of course, they acquired part of their wealth by using political machinations and immoral methods, but science also played an important role. We should make progress in science. There is a narration which says, \\\\\\\\\\\\\\\"Knowledge is power. Anybody who has knowledge will be able to dominate those around him. Anybody who fails to gain knowledge will be ruled.\\\\\\\\\\\\\\\" You should make progress in science. Acquiring knowledge is like having strong arms. If you do not have strong arms, other strong people will twist your arms. You should encourage the youth in your countries to make progress in science. This is possible. We have done this in Iran. Before the Revolution, we were ranked one of the lowest nations in terms of science. No one paid any attention to us. Today those who carry out research in this regard say that Iran ranks 16th in the world in terms of science and the news of our achievement spread quickly in the world. This has been achieved in the shade of the Revolution, Islam and sharia. News of this achievement spread several months ago. Those organizations who said this predicted that Iran\\\\\\\\\\\\\\\'s scientific rank would be single-digit in a few years. They specified a year by which Iran will achieve this rank - in 10, 12 years. They said that Iran will be ranked fourth. This is because Iran has a fast rate of scientific growth. Of course, we are still far behind the world. Our scientific growth is several times faster than the global average, but we are still behind other countries. If we move forward at this speed, we will make great progress. The world of Islam should continue making progress. Islamic countries are talented. We have good young people. They are very talented. Muslim peoples used to be pioneers in science during a certain period. Why would we not expect that the world of Islam will be an authoritative source of reference in scientific areas? Why would we not expect that we can reach a point where all countries turn to Muslim countries in scientific areas? This is possible in the future. We should try very hard. Progress in science can be achieved in the shade of Islam and regional revolutions. The Islamic Ummah has proved that it can move forward at a greater speed. Another important issue is unity - it is almost time for praying and we need to go. Dear brothers and sisters, our enemies are making the best of the discord that exists among us. They are trying to create discord among Muslim peoples under such pretexts as Shia and Sunni Islam, ethnicity and nationality. They are trying to create discord by magnifying Shia and Sunni differences. You see that they are creating discord in Islamic countries which have carried out a revolution and in other Islamic countries. Everybody should be vigilant. The west and America are the enemies of the world of Islam. We should address and respond to this issue from this perspective. They are provoking the emotions of the people. Their intelligence services are working very hard and they sow destruction wherever they can. On the issue of Palestine, they created as many obstacles as they could. Of course, they failed in their efforts. We are moving forward. The world of Islam is moving forward. The recent event in Palestine is very important. An 8-day war broke out between the people of Gaza and the Zionist regime which claims to have the strongest army in the region. But when both sides decided to declare a ceasefire, it was the Palestinian side that set conditions. Is this believable? Would anybody have believed ten years ago that one day there would be a war between the Palestinians - not all Palestinians, a group of them in Gaza - and the Zionist regime and it would be the Palestinians who set conditions for a ceasefire? Well done to the Palestinians. Well done! Well done to Hamas, Islamic Jihad, and the soldiers who fought in Palestine and Gaza for their outstanding courage. What they did is a perfect example of courage. I want to express my gratitude to the Palestinian soldiers for their sacrifices, their efforts and their patience. They saw that \\\\\\\\\\\\\\\"Verily, with every difficulty there is relief\\\\\\\\\\\\\\\" [The Holy Quran, 94: 6]. If we show patience, God Almighty will resolve our problems. Because they resisted the enemy and showed great patience, God Almighty resolved their problems. This is a lesson for both the Palestinians and other people. You should not underestimate the significance of unity between Muslim peoples. It is a very important issue. The point that our Bahraini brother raised about the silence of the world of Islam on the issue of Bahrain is true. The reason why some people are silent on this issue is that they have a denominational bias. According to these people, you can help people who have risen up against their corrupt government unless these people are Shia like the people of Bahrain. Some people have such an attitude towards this issue. They should change their attitude. We should know the enemy. We should know what his plots and machinations are. We should know how he tries to harm us. Our position on the issue of Syria was based on such an outlook. We cannot even stand to see that blood runs from the nose of a single Muslim. Even this is very painful for us. What we say is that those who are dragging Syria into a civil war, destruction and fratricide are to blame for the current situation in Syria. The demands of all peoples should be met in conventional ways and without using such violence. I hope that Allah the Exalted guides all of us. I hope that Allah the Exalted bestows His blessings on your efforts. I hope that Allah the Exalted bestows a bright future on this great wave of Islamic Awakening. Greetings be upon you and Allah\\\\\\\\\\\\\\\'s mercy and blessings

Becoming familiar with some of the sweet concepts of the Sha’baniya Supplication Session 1 In the name of God, the Beneficent, the Merciful. It is very good before using, reading, thinking or whispering a supplication to God, to become familiar with the supplications’ passage in detail, become aware of its meaning and refer to the expositions on it. In these short opportunities, I will try to briefly discuss some topics to help us become familiar with this supplication. We hope the Almighty God will give us success to get the most use from this supplication. The “Sha’baniya Supplication” starts with sending salutations on the Holy Prophet (s) and his Pure Household (‘a). According to many recommendations, which everyone has heard, and as has been mentioned in the traditions very much too, each prayer should start with salutations. This prayer has started with salutations too, like many other prayers, which have reached us. In the prayers that do not start with salutations, naturally we should send these salutations ourselves. There are many reasons for this. I will only say one sentence about this and pass on it. It is as if when a person doesn’t have the Household of the Prophet’s guardianship, their guardianship is not in his heart, and he doesn’t remember these personages with honor, the Almighty God doesn’t hear him, won’t answer his prayer and doesn’t take this person into account. For whoever enters the Judgment Day, his/her ID is following God’s Guardians. In this case too, whoever stands in God’s presence should show his/her ID. This salutation is our identity card. If a person shows this identity card with love and devotion, says, “God, see I’m devoted to the Prophet and his Household,” hasn’t just said the salutations negligently, and has repeated this salutation with fondness, the way will open for him to pray. In the first phrase, the Commander of the Faithful, Ali (‘a), uses three surprising words. This prayer starts without any introduction. “Hear my prayer when I call You. Hear my voice when I call You. Pay attention to me when I whisper to You.” One of the wonders of this prayer is that it starts without any introduction. This prayer is the words of a person who can’t tolerate anymore! It’s as if he has come a far distance and only wants to moan. He knows that God is waiting to hear his words, but he wants to shout at times, whisper at times and pray at times. “Hear my voice when I call you.” “Nida” means calling with a loud voice. “Pay attention to me when I whisper to You.” “Najwa” means talking in a very low voice. And “Du’a” is used for any kind of calling. Three consecutive words. It is as if the Commander of the Faithful wants to cry out, “God, I want to talk to You!” He’s showing his insistence to whisper to God, cry out to Him and supplicate Him. He’s not saying others things. He wants, calls and invites God. The next sentence shows this. “I have escaped to You and am standing between Your hands.” “I have escaped to You” means I have escaped and come to You. It gives the same feeling that those three words had. “Hear my prayer. Hear my voice. Pay attention to me when I whisper to You.” It’s as if a person has come running. “I am now standing between Your hands.” “Between Your hands” is a more beautiful and pleasing concept than standing in front of God. It’s as if a little one has taken refuge with a great one and is in his power. This is much more beautiful. Those who are the smaller one before a greater one, and have felt the support of a kind, greater one, can understand this. “I am poor before You and I beseech You.” The Commander of the Faithful (‘a) is only beseeching in this supplication. He is expressing this with different phrases. He is beseeching in all of his words. These words are not meaningless words for the Commander of the Faithful. These words arise from the depth of his feelings. He wants to cry intensely with these words. We study, review and even think about these words. But, these words have become internalized for the Commander of the Faithful. The Imam is not reading these words from a prayer book. These words are the interpretation of the Imam’s moans. =================================== Follow us: Facebook: https://www.facebook.com/Panahianen/ Instagram: https://www.instagram.com/PanahianEN/ Twitter: https://twitter.com/PanahianEN Telegram: https://telegram.me/Panahianen/ =================================== Subscribe https://www.youtube.com/c/PanahianEnglish =================================== See our pages in various languages: https://panahian.net/ ===================================

Becoming familiar with some of the sweet concepts of the Sha’baniya Supplication / Session 2 In the name of God, the Beneficent, the Merciful. In the beginning of the “Sha’baniya Supplication,” many reasons for not supplicating God have been mentioned. These reasons show that when a person wants to say something to God, there is no need to say anything. God hears a person’s words even before he says anything; God knows his words. The Almighty God knows a person’s needs, so how else can one talk to God? Perhaps many people don’t read supplications because they think God knows everything that is in their hearts and all their needs. The Commander of the Faithful (‘a) mentions the reasons for not praying. After the passionate insistence that can be seen at the beginning of the supplication, after that intense emotion, beseeching and escaping from others, life and the world towards God, and after the enthusiasm that he shows for talking to God, he immediately says some things, which seem to be reasons for not praying. The Imam (‘a) says, “I have hope for the reward that is with You. You know what is inside me. You are aware of my needs and my inner being. My return to the Hereafter and my eternal home are not hidden from you.” You are not unaware of my past or my future and what I want to tell You. “Whatever I want to say or request, and also what I have hope for my outcome, are not hidden from You.” All of these can be a reason for not praying. “God You know my situation!” If the Almighty God knows these, why does he insist on talking to God? Actually, I want to say that the Commander of the Faithful, Ali (‘a), wants to announce the severity of his insistence here. Although God knows, he is beseeching Him and asking Him, “Hear my prayer. Hear my voice. Pay attention to me when I talk to You.” When the Commander of the Faithful says these words, his insistence on praying becomes clear. “I insist and I know that You know all about me.” We regular people may not really have this deep understanding like Imam Ali (‘a) that God is totally aware about us. But, the Commander of the Faithful has a deep understanding and belief that God is aware about a person. So why does he insist for God to hear him when he knows that God hears? This shows a certain level of desire and asking, when a person puts these kinds of rational words aside. As a poem says, “Say goodbye to wisdom.” If a person wants to reason exactly, he may say, “God, I’m sitting here and You know all my requests.” But, when this intense emotion, enthusiasm and pleading reaches a peak, a person cannot be patient and quiet anymore. We should read the “Sha’baniya Supplication” with this intention that we have come to see how the Commander of the Faithful (‘a) talks to God. This supplication is amazing. We should read it in a way that we are looking at the face and insistence of the Commander of the Faithful (‘a). I remember a tradition in which the Imam said some things to his companion. His companion said, “I saw that the Commander of the Faithful was leaving the city at dawn. I asked, ‘Where are you going?’ He replied, ‘I’m going after my own wishes!’ The Imam was in a different mood when he said this. I asked, ‘What are your wishes and needs?’ The Imam replied, ‘The one who should know, knows. I don’t need to tell these to anyone else.’” Here, the Imam is saying the same sentences to his friend too. And, he left in that different mood. He would wail and cry very much (when praying). God, if we aren’t able to reach You, we ask to see at least the Commander of the Faithful’s supplications one time, so that we can understand what is going on in the world, how Your friends felt and look at them from afar. If we are never able to imagine this feeling clearly and aren’t able to experience this in ourselves, let us see it in the unique face of the Commander of the Faithful. See in the first phrase of this supplication how Imam Ali states his beliefs about God, “God, whatever happens to me till the end of my life is in Your hands and Your knowledge. What comes to me or is taken away, benefits or loss, are in Your hands and not the hands of anyone else.” He’s showing his extreme monotheism. Along with this, Imam Ali (‘a) is showing a great enthusiasm, and that enthusiasm doesn’t allow him to be silent. Although God sees him, his severe enthusiasm compels him to talk to his God. As I explained about the previous phrase, this severe enthusiasm causes him to say, “Hear my prayer. Hear my voice.” There is no need for him to say these. God hears.

Session 4 / Becoming familiar with some of the sweet concepts of the Sha’baniya Supplication In the name of God, the Beneficent, the Merciful. The feeling of wanting to supplicate God is a feeling that is caused by spiritual maturity. As a result of spiritual maturity, a person feels dependent on God, like the attachment a child has to his parents. When you separate a child from his mother, he doesn’t calm down no matter what logic you use. He can’t tolerate even a moment of being separated whatever your reasoning. One who reaches spiritual maturity gains this feeling in connection with the Lord of the universe. The difference is that a child doesn’t have a sense of guilt, humility, humbleness, beseeching, and many other feelings towards his parents that a servant has towards his master. But, this kind of feeling of needing to be close to one’s parents, is created in a person who has reached spiritual maturity. Of course, his feeling of needing to be close to the Lord of the universe is much more intense than that of a child. He sees some obstacles between God and himself. He feels sad because of these obstacles. These obstacles may be natural obstacles, like the length of one’s lifespan before meeting God. He sees these natural obstacles as being a barrier for getting close to God and meeting Him, so he cries. Or these obstacles may be from himself, and they are usually of this type. Basically, one of the good feelings that a servant who has attained spiritual growth feels towards his master is that he always feels guilty before his master. This feeling of guilt is a true feeling and not a compliment. This will be the cause of his broken heart and sorrow, and he will be able to supplicate God. If the Almighty God wants to be gracious to a person, He puts him on the path of the relationship between a servant and his master. Naturally, there is only crying on this path. Perhaps many who are not familiar with these ideas will be surprised at these words. It’s like a person who wants to use logic to compel a child to be patient and silent for a few minutes while being apart from his mother. But the child doesn’t accept this at all. It’s as if no one understands the child, and the child doesn’t understand others. Rumi says beautifully in a poem, “When He wants to help us, He pulls our interest towards moaning.” Next, the poem describes a heart, which moans. “Auspicious is the heart, which burns for Him (from love). Good for the eyes, which weep for Him. A person who sees the end is a blessed servant. The end of each cry is a laugh. Wherever there are flowing tears, there’ll be mercy. Wherever there is running water, there’ll be greenery.” The poem continues describing crying. These are not descriptions, which will create that feeling in us. It’s like trying to describe a perfume or the smell of a flower. Or, it is like when we try to explain colors for a person who cannot see. There aren’t any words for describing colors. There are no words for describing the smell of a flower, or the smell of a perfume or cologne. Although people experience it, they cannot describe it. This state of wanting to supplicate God is created due to a spiritual growth. A person’s spiritual growth causes him to feel a need. This is in the same way that when people reach the age of maturity they feel a need for a companion, the same way that parents feel a need for children, and the same way that people feel a need for being in a community and are sad when they are alone. When a person grows spiritually, he wants this relationship with God too. All these supplications can be understood in such an atmosphere. If a person is not in such an atmosphere, he cannot understand this supplication at all. It’s very good if we recite this supplication with this feeling, this pleading and praying that, “God, open this door for me.” Or, we should read this supplication with the feeling that we are very far from the feeling that the Commander of the Faithful, Ali (‘a), felt. Praising this beautiful relationship and regretting that we don’t have it can bring a person closer to Him. Let’s talk about one of the phrases. In accordance with the rituals for supplication, the Imam (‘a) says, “What comes to me or is taken away, benefits or loss, are in Your hands and not the hands of anyone else.” One of the rituals for supplication is that a person announce his knowledge about God, especially knowledge about the oneness of the God of the universe. Seeing only God to be effective in the world, in our being and in our lives and remembering these monotheistic teachings in our praying to God and our supplications is beautiful. A tradition says, “When someone says, ‘There is no strength or power except from the High and Great God,’ the Almighty God immediately says, ‘My angels! See My servant confessed that no one has power except Me. Now, resolve any problems that he has.’”

Becoming familiar with some of the sweet concepts of the Sha’baniya Supplication Session 5 In the name of God, the Beneficent, the Merciful. One of the very beautiful, monotheistic sentences in the beginning of the Sha’baniya Supplication is the phrase, which I mentioned in previous sessions for another reason, “What comes to me or is taken away, benefits or loss, are in Your hands and not the hands of anyone else. My Lord, if You deprive me, who can give me sustenance? If You humiliate and leave me, who can help me?” What comes to me or is taken away, benefits or loss, are in Your hands and not the hands of anyone else. Then, it concludes, “My Lord, if You deprive me, who can give me sustenance? If You humiliate and leave me, who can help me?” The first point is that it’s obvious when we are asked, “Who has power and in whose hands are affairs? Is there anyone else with the Almighty God?” we give a clear answer. “Power is in God’s hands. Others besides God cannot do anything.” So why don’t these monotheistic teachings become internalized in our hearts the way they should for them to cause us to cry, moan and talk to God, and have the most intense love in our hearts for the Lord? Loving to talk to the Almighty God and feeling a need for this conversation deeply, are due to these monotheistic teachings that have become internalized in one’s heart. What is the obstacle to these monotheistic teachings becoming internalized in our hearts? The obstacle is that we give too much value to various causes. We don’t see God’s role as being more than a cause, the tools that we have, or even our own power. It’s usually tribulations that create such a feeling for a person. Tribulations bring a person to a dead end. Then, one suddenly feels that he doesn’t have anyone except God. But, when we are at the peak of prosperity, we don’t have anyone but God either. When everything around us and all events are going smoothly, when we are on the verge of reaching all of our desires, in the same way, we don’t have anyone except God. We are not polytheists in this way that we believe in God while believing in other gods with Him. We are not polytheists in this way that we worship idols and consider both God and idols to be effective in the world. But, an amount of polytheism exists, which prevents us from having monotheism in our hearts. It takes away our feeling for wanting to talk to God. This amount of polytheism is usually in our hearts that we see causes and people to be very effective in our lives. We should think deeply about how much power God exerts in our lives according to the verse of the Qur’an where God tells the Prophet, “…and you did not smite when you smote the (enemy), but it was Allah Who smote them!” [Qur’an 8:17] A high understanding of monotheism will become internalized in a person’s heart. We should ponder on the topic of “determinism and free will.” We should look at how involved God is in our lives in each moment. We should consider this fact that there are no coincidences in our lives. When we get a taxi in the street or call for a taxi, which taxi and which taxi driver comes, which radio station he is listening to in the taxi, and what we are hearing, none of these are coincidences. And, God can change the minds of people around us about what they say to us. He always does this. Because, all the scenes around us should be designed in a way that are in accordance with God’s tests. Therefore, everything is in God’s hands. It’s really in His hands. It’s fine if we do our duty with regard to the causes. It’s our duty to repel a harm that comes towards us and to go towards a benefit, which comes to us, and take that benefit, but of course using lawful ways. Otherwise, we have turned God against ourselves. It’s not that we shouldn’t care about causes at all, but we should see God to be more powerful than these causes. If this state is created within us, the feeling of wanting to talk to God will intensify. We often talk to and supplicate God politely, which is excellent. Sometimes we talk to and supplicate God with affection. Of course, this is excellent too. But, these don’t contradict a person understanding his exigency. The Household of the Prophet talked to God politely, affectionately, and also with an intense urgency. Where does this urgency arise from? It comes from the monotheism in their hearts, not in tribulations, but in regular situations. They truly look intensely at God in regular situations. The next point, which can be connected to this topic and strengthen it, is in the second phrase that I read for you. He says, “My Lord, if You deprive me, who can give me sustenance? If You humiliate and leave me, who can help me?” Believing that we always need God’s help is a very valuable belief. One of the greatest tribulations that God threatens bad people with in the Qur’an, is where He says, “I won’t help you!” What does this mean?

He wants to prove to you that He is the only power. Follow us: Facebook: https://www.facebook.com/Panahianen/ ... Instagram: https://www.instagram.com/PanahianEN/... Twitter: https://twitter.com/PanahianEN Telegram: https://telegram.me/Panahianen/ ============================== We want God to give us security. We want to seek refuge in God as a result of having experienced insecurity. What do we need to know to make this come about better? What is it? God\'s power. His power! I will tell you now. Read the Qur\'an a lot. God, the Almighty, seriously intends to convince everyone who reads these verses that He is the first and last power in the universe. He wants to prove to you that He is a superpower, and actually He is the only power. God is the absolute power. He does whatever He wants. He forgives, guides and grants sustenance to whomever He wants. [Qur’an 3:129, 74:31, 2:212] He attributes many things to Himself. “We [God] created heaven and earth. We said this and that.” God creates an upheaval! A person gradually accepts this. Therefore, I ask you to first look at the Qur\'an as an educational, spiritually effective, constructive book, not as a book that should be translated scientifically to take rulings and lessons from it. Let it correct you. For example, they give eggplant stew to someone in a laboratory and say, “Test this and see if it’s good or not. Check the amount of vitamins in it.” This scientist won’t eat it even if he is dying from hunger. He wants to test this food. Many of us who go toward the Qur’an act like this scientist in the laboratory does. “Let’s see what’s in it.” Eat it! Eat it! You’re weak from hunger. Consume the Qur’an! For example, one is listening to music. [Someone says,] “You’re listening to music a lot. You really enjoy it!” [He replies,] “No, I’ve been asked to write down the lyrics of these 100 songs. That’s what I’m doing. I don’t like them at all. I can’t relate to them. I don’t know their genres or anything about them.” This is a meaningless connection with music. The purpose of music is not for you to write the lyrics! A person who does this is a researcher and doesn’t understand the elements of music. He doesn’t fly with music. Does anyone fly with music? Yes, as much as a hen can fly! But with the Qur’an, one flies to God Himself. He flies through the atmosphere and through the galaxy. Once there was an art student in the university who was also a painter. As I was walking through the university campus, I saw him painting. There was a small cassette player next to him playing music. I asked him very cautiously, “Why are you listening to this music?” He said, “Music makes the soul more delicate, and I am doing something delicate now. I want this delicacy to be conveyed.” He was right. I said, “If I suggest something, will you try it? Listen to the Qur’an for a while.” He said, “Qur’an?” I remember he said this in surprise. I answered, “Yes, see if it has the same effect.” I went to that same college the next month. He came to me very upset! I asked myself, “What should I do now? It seems my suggestion wasn’t appropriate for him.” He was truly upset. He came forward and said angrily, “I’ve wasted my life! Why hadn’t I ever done this before? You don’t know what an impact this has had on me!” He was ahead of the one who had suggested this! Use the Qur’an. Recite the Qur’an a lot. God, the Almighty, seriously intends to convince everyone who reads these verses that He is the first and last power in the universe. He wants to prove to you that He is a superpower, and actually He is the only power.

Do all those who say they love Allah, truly love Allah? What does the Almighty Allah say about the above question? What are some signs that a person truly loves the Almighty Allah? What kind of food would such a person eat, and what kind of clothes would such a person wear? Who is such a person\'s friend and where do they spend their leisure? Finally, what are \"The Signs That You Love Allah\"? The late Ayatollah Misbah-Yazdi (R) provides us with a short, but profound lesson on the basics of loving Allah. #Islam #QomTv #Misbah-Yazdi #Akhlaq #Love #Allah #Concepts #Beliefs #Salvation #Spirituality #Shia

The Religion of the Almighty God is the most beautiful system that causes happiness hope fear of Allah and most importantly - True knowledge and faith I hope to invite all people to this pure and holy faith that ensures a good life in this world and the hereafter

Fatima Zahra, Prophet Mohammad's Dear Daughter: Not more than three months had passed since the sad departure of God's last messenger Hazrat Mohammad (PBUH) from the mortal world, his noble daughter, Fatemah Zahra (SA), fell was confined to bed with serious illness. Some 90 days had passed since the passing-away of the Last Messenger of Allah Hazrat Mohammad (PBUH), and every day, Fatemah (SA) used to sit beside the tomb of her dear father, and in doleful whispers, disclose to him her inner mysteries, because the people of Medina had complained that her grief for the Departed Messenger was disturbing their peace. Strange way indeed for the Muslims to behave. But, now the holy lady, especially after the injury inflicted on her and her feelings by people who denied her rights, had elapsed into her last moments of mortal life. Her devoted husband, Imam Ali (PBUH) and four siblings, had surrounded her bed. A bitter sense of grief was looming on the noble Ahl ol-Bayt. A strange feeling was contorting Ali's throat. He remembered how much her dear wife had dedicated her entire life to the path of Allah. The scenes of Fatemah's kind and gentle conduct were passing in Imam Ali's mind. He remembered Fatemah engrossed in midnight prayer, supplicating for the well being of neighbours. Meanwhile, Imam Ali recalled Hazrat Mohammad's (Pbuh) words that "God becomes angry by Fatemah's anger and is pleased at her satisfaction." He also remembered the last will of Hazrat Mohammad (Pbuh) about Fatemah. In the meantime, Fatemah opened her mouth and said: "My cousin, in my marital life with you, I never lied to you or acted against your will." The heart-rendering words deeply affected Imam Ali. She added: "Now the angels, along with Messenger Mohammad are coming towards me. Greetings to Gabriel. Greetings to the Messenger of Allah. Greetings to your promised words, O my father. Greetings to your sweet smile." Fatemah left the world a martyr and her noble spirit was carried on the wings of the angels to the presence of her Creator, Almighty Allah. Imam Ali took Fatemah's hand, looked at the sky and remembered the day Messenger Mohammad had blessed their marriage by putting her hand in his. But, now it was the time of separation. Shedding tears of sorrow, Imam Ali told Fatemah in a trembling tone: "After you, I will not have a happy moment in the world. I am crying because I fear my life may be prolonged after you." It was on 20th Jamadi al-Akhar, 5th year after the divine revelation (corresponding to 613 AD), Messenger Mohammad and his faithful wife Khadijah, were blessed by the birth of a baby girl, whom the Messenger named Fatemah. The Prophet said: "I named my daughter Fatemah because Allah has protected her and her followers from fire." She was also known as Zahra or the Radiant. The childhood era of Hazrat Fatemah was the most difficult era of the history of Islam. For, the small community of Muslims in Mecca, were under increasing pressure from idolaters and disbelieves. Fatemah was raised in the school of her father and the loving lap of her mother Khadijah. Since childhood, Fatemah witnessed the sufferings of her father, and was always at his side to soothe him. Following the demise of Hazrat Khadijah, the young Fatemah took upon herself all household tasks and was often referred by her father as an angel in human cover, and a part of his heart. Whenever the Messenger looked at his daughter, he became filled with joy. After migration to Medina, the Messenger rejected all offers for Fatemah's hand from wealthy Arabs, and married her to his young cousin, the valiant Ali. It was said that if there was no Ali, Fatemah would have remained without a consort. The Messenger used to stand whenever his daughter would enter her house. Before going on a trip, Fatemah's house was the last one the Messenger would bid farewell, and after returning from the trip, it was the first one that he would visit. The ultimate sense of love, kindness and devotion between father and daughter was manifested in the attribute the Messenger gave her, that is: Omme Abiha - which means Mother of Her Father. Peace be upon her immaculate soul.

Qana Massacre - 2006 - WHY WHY WHY - English. Isreal aggression MUST come to an END now. It is too much. America MUST stop supporting Israel. Or may be Israel stop complying with Zionist Agenda. Zionist regime - here is warning for you - Fear Almighty Allah before it is too late - do not invite His wrath. You CAN NOT continue this bloodshed for too long.

The plan has been put into place We have been conditioned into believing that there are too many people in the world and there is not enough food Yes there is not enough food when our own government pays FARMERS NOT TO PLANT Look it up it is true Lets raise gas so we all complain and look for ALTERNATIVE FUEL like BIO FUEL Ridiculous when we can have Electric even Cars that run on WATER or AIR look that up Its simple the NWO plan is called EUGENICS look that up They are controlling us now creating panic making it so that we will turn to them the almighty for solutions WAKE UP NOW otherwise face the terrible consequences Our rights are being taken away daily and the third world countries are made to suffer first Google Kissinger s Plan for Food Control Genocide www larouchepub com slash other slash 1995

A beautiful nasheed praising the Almighty God by Sheikh Hussain Al-Akraf.

This video explores the relative size of things from from the outer space to the inner atom.

Qari Syed Jawad Mosavi - Arabic

Tuesday, 02 November 2010 19:05 Baqie Cemetery - Pilgrims are pouring in from all over the world for the Hajj, and since there is still at least ten days for the pilgrimage to start in holy Mecca, the faithful are visiting holy Medina to pay their respects at the shrine of the Almighty's Last Messenger to mankind, Prophet Mohammad (SAWA). The devotees also make it a point to visit the ruins of the Sacred Jannat al-Baqie Cemetery nearby, which was unfortunately destroyed on April 13, 1925 when the Wahhabis seized control of the Hejaz and the holy cities. The most imposing mausoleum in Baqie used to be over the blessed tombs of four of the Infallible Imams of the Prophet's Household: Imam Hasan Mojtaba, Imam Zain al-Abedin, Imam Mohammad Baqer and Imam Ja'far Sadeq (peace upon them). Here is a live report from the site by IRIB English Radio's special correspondent, Amir-Abbas Malik Jalali

April 25, marks the anniversary of failure of US military aggression to Tabas. Thirty years ago on April 25, 1980, the US staged a military aggression against Iran's soil with a number of choppers and planes. The US administration, whose different plots to defeat the sacred Islamic system had failed, launched this military aggression with the goal of releasing the spies that had been detained throughout the seizure of US spy den in Tehran. Meanwhile, despite precise planning, usage of advanced equipment, and numerous exercises that the Americans had done in similar locations, this military assault failed due to occurrence of a sand storm throughout the deserts in the vicinity of the city of Tabas, central Iran, while a number of US choppers and planes caught fire; a number of US troopers were killed; and the rest of these US troopers fled Iran's soil. The Americans had planned to fly to Tehran with a chopper, after landing in the city of Tabas. The occurrence of a sand storm astounded the American officials, who had made all the essential arrangements and had even studied the weather conditions. In fact, with divine blessings, US military aggression was doomed to fail. Meanwhile, in reference to the humiliating military failure of the US in Tabas, the Founder of Islamic Republic of Iran late Imam Khomeini (May his soul rest in peace) noted now that the Great Satan has committed such an absurd act, the honorable Iranian nation should become fully prepared for confrontation with the enemies, with all its potential and through reliance on God's strength. April 25, 1980 is a memorable day for the Iranian nation. This date is unforgettable for the Iranian nation because on this day the Iranian people were blessed by the Almighty in the face of the enemy's plot and conspiracy. This day will also not be forgotten in US history, because it showed that sole reliance on military equipment in confrontation with faithful people will not bring about victory. Tabas incident paved the way for further unity and solidarity of Iran's revolutionary forces, while also proving Islamic Revolution's righteousness throughout the international community. Throughout the course of this incident, the true ominous visage of the enemy was revealed more than ever and the divine nature of Islamic Revolution was proved to the international community. In fact, this sand storm unveiled the ugly visage of Washington's rulers and displayed their clear aggression, which was in violation to international rules and regulations.

April 25, marks the anniversary of failure of US military aggression to Tabas. Thirty years ago on April 25, 1980, the US staged a military aggression against Iran's soil with a number of choppers and planes. The US administration, whose different plots to defeat the sacred Islamic system had failed, launched this military aggression with the goal of releasing the spies that had been detained throughout the seizure of US spy den in Tehran. Meanwhile, despite precise planning, usage of advanced equipment, and numerous exercises that the Americans had done in similar locations, this military assault failed due to occurrence of a sand storm throughout the deserts in the vicinity of the city of Tabas, central Iran, while a number of US choppers and planes caught fire; a number of US troopers were killed; and the rest of these US troopers fled Iran's soil. The Americans had planned to fly to Tehran with a chopper, after landing in the city of Tabas. The occurrence of a sand storm astounded the American officials, who had made all the essential arrangements and had even studied the weather conditions. In fact, with divine blessings, US military aggression was doomed to fail. Meanwhile, in reference to the humiliating military failure of the US in Tabas, the Founder of Islamic Republic of Iran late Imam Khomeini (May his soul rest in peace) noted now that the Great Satan has committed such an absurd act, the honorable Iranian nation should become fully prepared for confrontation with the enemies, with all its potential and through reliance on God's strength. April 25, 1980 is a memorable day for the Iranian nation. This date is unforgettable for the Iranian nation because on this day the Iranian people were blessed by the Almighty in the face of the enemy's plot and conspiracy. This day will also not be forgotten in US history, because it showed that sole reliance on military equipment in confrontation with faithful people will not bring about victory. Tabas incident paved the way for further unity and solidarity of Iran's revolutionary forces, while also proving Islamic Revolution's righteousness throughout the international community. Throughout the course of this incident, the true ominous visage of the enemy was revealed more than ever and the divine nature of Islamic Revolution was proved to the international community. In fact, this sand storm unveiled the ugly visage of Washington's rulers and displayed their clear aggression, which was in violation to international rules and regulations.