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[ENGLISH] Sayyed Ali Khamenei Speaking on anti-Capitalist Movement in USA - Farsi sub English
FAIR USE NOTICE: These Videos may contain copyrighted © material the use of which has not always been specifically authorized by the copyright owner. Such material is made available to advance...
FAIR USE NOTICE: These Videos may contain copyrighted © material the use of which has not always been specifically authorized by the copyright owner. Such material is made available to advance understanding of ecological, political, human rights, economic, democracy, scientific, moral, ethical, and social justice issues, etc. It is believed that this constitutes a \\\'fair use\\\' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, this material is distributed without profit to those who have expressed a prior general interest in receiving similar information for research and educational purposes.
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FAIR USE NOTICE: These Videos may contain copyrighted © material the use of which has not always been specifically authorized by the copyright owner. Such material is made available to advance understanding of ecological, political, human rights, economic, democracy, scientific, moral, ethical, and social justice issues, etc. It is believed that this constitutes a \\\'fair use\\\' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, this material is distributed without profit to those who have expressed a prior general interest in receiving similar information for research and educational purposes.
[Hajj 2011] Seminar on Islamic schools of thought held in Makkah - English
Seminar held in the Office of the Leader of Islamic Republic of Iran in Makkah during Hajj 2011.
The idea behind Islamic unity dates back to 1400 years ago. In fact, it's as old as Islam...
Seminar held in the Office of the Leader of Islamic Republic of Iran in Makkah during Hajj 2011.
The idea behind Islamic unity dates back to 1400 years ago. In fact, it's as old as Islam itself. It was stressed by the holy Quran as well as pointed out in the traditions of Prophet Muhammad peace be upon him.
The Iranian Hajj Mission organized a seminar on 'Proximity among Islamic Schools of Thought' in the holy city of Mecca, in which scholars from several countries exchanged views and offered solutions to help reach unity. In a keynote speech at the conference, Leader's representative in Hajj Affairs Hujjat-al-Islam Seyed Ali Ghazi Askar stated that Muslims have no choice but to coalesce their positions on the issues facing them.
Participants agreed that Muslims can identify themselves as Muslims while keeping their specific religious beliefs and national identities.
Others stressed the importance of the teachings of the household of the Prophet as well as knowledge of Islamic preachers as key factors.
According to the explicit wording of the holy Quran, Islamic unity is an obligation upon all Muslims. It's like Hajj and daily prayers. Let's hope that the realization of the fact that Islamic unity is an obligation help Muslims face the challenges ahead more effectively.
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Description:
Seminar held in the Office of the Leader of Islamic Republic of Iran in Makkah during Hajj 2011.
The idea behind Islamic unity dates back to 1400 years ago. In fact, it's as old as Islam itself. It was stressed by the holy Quran as well as pointed out in the traditions of Prophet Muhammad peace be upon him.
The Iranian Hajj Mission organized a seminar on 'Proximity among Islamic Schools of Thought' in the holy city of Mecca, in which scholars from several countries exchanged views and offered solutions to help reach unity. In a keynote speech at the conference, Leader's representative in Hajj Affairs Hujjat-al-Islam Seyed Ali Ghazi Askar stated that Muslims have no choice but to coalesce their positions on the issues facing them.
Participants agreed that Muslims can identify themselves as Muslims while keeping their specific religious beliefs and national identities.
Others stressed the importance of the teachings of the household of the Prophet as well as knowledge of Islamic preachers as key factors.
According to the explicit wording of the holy Quran, Islamic unity is an obligation upon all Muslims. It's like Hajj and daily prayers. Let's hope that the realization of the fact that Islamic unity is an obligation help Muslims face the challenges ahead more effectively.
FULL Speech on the Anniversary of Martyrs Day by Sayyed Hassan Nasrallah - 11 November 2011 - [ENGLISH]
Hezbollah Secretary General Sayyed Hassan Nasrallah called on the US administration and the Zionist entity to understand very well that a war against Iran and Syria will not stay inside Iran and...
Hezbollah Secretary General Sayyed Hassan Nasrallah called on the US administration and the Zionist entity to understand very well that a war against Iran and Syria will not stay inside Iran and Syria, but will roll instead and spread out to the entire region.
During a ceremony on the Martyr’s Day in Master of Martyrs Complex (PBUH) in the southern suburb of Beirut Friday afternoon, his eminence delivered his speech via video link at the rally, noting that despite all the threats in the region, all the local, regional and international situations of today are in favor of the peoples of the region and the axis of defiance and resistance more than any time ever.
Sayyed Nasrallah believed that talk of an attack or a new war on Lebanon is an intimidation.
“We still rule out such an enemy assault on Lebanon regardless the developments in the region and the regional situation,” his eminence said, pointing out that if there is no plan for a regional war, any plan for an imminent war on Lebanon is ruled out.
His Eminence went on to call upon those who bet on the fall of the Syrian regime to abandon their bet. “Put this bet aside, it will fail just like previous bets had failed,” he said.
In his speech, Sayyed Nasrallah saw no reason why Lebanon should be expected to contribute its share of the tribunal\\\\\\\'s funding given Washington\\\\\\\'s decision to cut off funds to the United Nations cultural agency UNESCO after members voted to admit Palestine as a full member.
\\\\\\\"Isn\\\\\\\'t the funding of UNESCO an international obligation for the US?\\\\\\\" he said. \\\\\\\"Why can it shirk its obligation and not Lebanon?\\\\\\\"
\\\\\\\"If Lebanon doesn\\\\\\\'t fund this unconstitutional and illegal court, Feltman comes along and threatens sanctions,\\\\\\\" he added, referring to Jeffrey Feltman, the US assistant secretary of state for Near Eastern affairs.
OUR SOUTH, STRONG and SAFE
At the beginning of his speech, Sayyed Nasrallah said that martyrs are “life makers” by the will of God, and that Jihad, martyrdom and the will of those resisting and steadfasting constitute the key path of this concept.
Noting that lovers of Imam Mousa al-Sadr live today special sentiment waiting for his return to Lebanon, God willing, his eminence read the words of Imam al-Sadr said in 1978, when he felt sorry for what suffered by Southern Lebanon attacked by Zionist entity.
“I told him to myself when you return you will be proud of your students, sons and the resistance, which was founded and sacrificed in order to be,” Sayyed Nasrallah said, adding “the South today is safe, strong and constant firm. It is no more under the mercy of anyone, but strongly present in the regional equation.”
TURNING TABLE OVER THE AGRESSOR
His Eminence added: “We still rule out an enemy assault on Lebanon regardless the regional developments and situation,” his eminence said, pointing out that if there is no plan for a regional war, any scheme for an imminent war on Lebanon is ruled out.
He stressed this is not due to the moral generosity of Israel, the US and the UN Security Council, but because “Lebanon is not weak anymore. It is a strong state and is able - with his army, people and resistance - to defeat.”
“Lebanon has become able to turn the table on anyone who attacks him. Lebanon has become able to turn the threats into real opportunities,” he noted, stressing that Resistance did not sleep one day.
In Martyr\\\\\\\'s Day, Hezbollah S.G. went on to call for adherence to the resistance, the army and the popular will for being the real element of force.
LOCALS AND SECURITY
The Lebanese government has so far proved to be the government of diversity, for it represents a popular majority, a cabinet of research, discussion and dialogue.
“Members of Lebanese cabinet discuss and make decisions. They neither wait for \\\\\\\"sms\\\\\\\", nor receive signals or suggestions from anyone. We call upon cabinet today to work, achieve, follow-up files and not to listen to all the noise, Sayyed Nasrallah said.
“The most important of the government\\\\\\\'s work is giving priority to livelihood issues.”
Addressing the Lebanese Army, his eminence called to neutralize the army as a guarantor of the sovereignty, national unity and security.
“All harsh experiences of Lebanon had proven that at the end of the day Lebanon was lost and divided, while this institution remained the salvation stage,” he added.
UNESCO SCANDAL
Sayyed Nasrallah said that the issue of STL fund should be discussed in the cabinet, calling to learn lessons from the UNESCO event.
“It is useful that Lebanese and the public recognize what happened in the issue of UNESCO, an international organization recognized the state of Palestine. The USA became angry and stopped funding the organization. Why Lebanon should be expected to contribute its share of the tribunal\\\\\\\'s funding given Washington\\\\\\\'s decision to cut off funds to the United Nations cultural agency UNESCO?\\\\\\\" his eminence asked.
IRAN AND SYRIA
Hezbollah Secretary General assured that betting on regional developments will eventually fail.
Touching the recent US and Zionist threats against Syria and the Islamic Republic of Iran, Sayyed Nasrallah stressed that Iran will not be afraid of fleets and intimidation.
“Iran and Syria were the two countries that opposed the US occupation of Iraq and the killing of its people. Iran did neither weaken nor subjected to the American terms.
\\\\\\\"Whoever dares to launch war against Iran will be met with doubly that force,\\\\\\\" he warned. \\\\\\\"Iran is strong, solid and united; Iran is powerful and has a leader unique to the whole world.\\\\\\\"
He added that any military action against Iran or Syria would engulf the entire region.
“They want to drag Iran into negotiations, and to force Syria to accept what it rejected in the past,” he noted.
“American defeat in Iraq has strategic results at every level of our region. I call to shed light upon American withdrawal and defeat in Iraq. Ben Ali\\\\\\\'s and Gaddafi\\\\\\\'s regimes fall is a loss to the US project; fall of Mubarak\\\\\\\'s regime is a major loss for the US and Israel,” his eminence added addressing the US project defeat in the Middle East.
“We affirm that since the reign of martyr Ahmad Qasir to the day we entered the era of victories, where days of defeats had gone. Local, regional and international situations are today in the interests of peoples of the region, as well as the axis of defiance and resistance more than any time ever”.
“As long as we are the people of faith, determination and will in all next expectations, God willing we will win,” Hezbollah Secretary General Sayyed Hasan Nasrallah concluded.
More...
Description:
Hezbollah Secretary General Sayyed Hassan Nasrallah called on the US administration and the Zionist entity to understand very well that a war against Iran and Syria will not stay inside Iran and Syria, but will roll instead and spread out to the entire region.
During a ceremony on the Martyr’s Day in Master of Martyrs Complex (PBUH) in the southern suburb of Beirut Friday afternoon, his eminence delivered his speech via video link at the rally, noting that despite all the threats in the region, all the local, regional and international situations of today are in favor of the peoples of the region and the axis of defiance and resistance more than any time ever.
Sayyed Nasrallah believed that talk of an attack or a new war on Lebanon is an intimidation.
“We still rule out such an enemy assault on Lebanon regardless the developments in the region and the regional situation,” his eminence said, pointing out that if there is no plan for a regional war, any plan for an imminent war on Lebanon is ruled out.
His Eminence went on to call upon those who bet on the fall of the Syrian regime to abandon their bet. “Put this bet aside, it will fail just like previous bets had failed,” he said.
In his speech, Sayyed Nasrallah saw no reason why Lebanon should be expected to contribute its share of the tribunal\\\\\\\'s funding given Washington\\\\\\\'s decision to cut off funds to the United Nations cultural agency UNESCO after members voted to admit Palestine as a full member.
\\\\\\\"Isn\\\\\\\'t the funding of UNESCO an international obligation for the US?\\\\\\\" he said. \\\\\\\"Why can it shirk its obligation and not Lebanon?\\\\\\\"
\\\\\\\"If Lebanon doesn\\\\\\\'t fund this unconstitutional and illegal court, Feltman comes along and threatens sanctions,\\\\\\\" he added, referring to Jeffrey Feltman, the US assistant secretary of state for Near Eastern affairs.
OUR SOUTH, STRONG and SAFE
At the beginning of his speech, Sayyed Nasrallah said that martyrs are “life makers” by the will of God, and that Jihad, martyrdom and the will of those resisting and steadfasting constitute the key path of this concept.
Noting that lovers of Imam Mousa al-Sadr live today special sentiment waiting for his return to Lebanon, God willing, his eminence read the words of Imam al-Sadr said in 1978, when he felt sorry for what suffered by Southern Lebanon attacked by Zionist entity.
“I told him to myself when you return you will be proud of your students, sons and the resistance, which was founded and sacrificed in order to be,” Sayyed Nasrallah said, adding “the South today is safe, strong and constant firm. It is no more under the mercy of anyone, but strongly present in the regional equation.”
TURNING TABLE OVER THE AGRESSOR
His Eminence added: “We still rule out an enemy assault on Lebanon regardless the regional developments and situation,” his eminence said, pointing out that if there is no plan for a regional war, any scheme for an imminent war on Lebanon is ruled out.
He stressed this is not due to the moral generosity of Israel, the US and the UN Security Council, but because “Lebanon is not weak anymore. It is a strong state and is able - with his army, people and resistance - to defeat.”
“Lebanon has become able to turn the table on anyone who attacks him. Lebanon has become able to turn the threats into real opportunities,” he noted, stressing that Resistance did not sleep one day.
In Martyr\\\\\\\'s Day, Hezbollah S.G. went on to call for adherence to the resistance, the army and the popular will for being the real element of force.
LOCALS AND SECURITY
The Lebanese government has so far proved to be the government of diversity, for it represents a popular majority, a cabinet of research, discussion and dialogue.
“Members of Lebanese cabinet discuss and make decisions. They neither wait for \\\\\\\"sms\\\\\\\", nor receive signals or suggestions from anyone. We call upon cabinet today to work, achieve, follow-up files and not to listen to all the noise, Sayyed Nasrallah said.
“The most important of the government\\\\\\\'s work is giving priority to livelihood issues.”
Addressing the Lebanese Army, his eminence called to neutralize the army as a guarantor of the sovereignty, national unity and security.
“All harsh experiences of Lebanon had proven that at the end of the day Lebanon was lost and divided, while this institution remained the salvation stage,” he added.
UNESCO SCANDAL
Sayyed Nasrallah said that the issue of STL fund should be discussed in the cabinet, calling to learn lessons from the UNESCO event.
“It is useful that Lebanese and the public recognize what happened in the issue of UNESCO, an international organization recognized the state of Palestine. The USA became angry and stopped funding the organization. Why Lebanon should be expected to contribute its share of the tribunal\\\\\\\'s funding given Washington\\\\\\\'s decision to cut off funds to the United Nations cultural agency UNESCO?\\\\\\\" his eminence asked.
IRAN AND SYRIA
Hezbollah Secretary General assured that betting on regional developments will eventually fail.
Touching the recent US and Zionist threats against Syria and the Islamic Republic of Iran, Sayyed Nasrallah stressed that Iran will not be afraid of fleets and intimidation.
“Iran and Syria were the two countries that opposed the US occupation of Iraq and the killing of its people. Iran did neither weaken nor subjected to the American terms.
\\\\\\\"Whoever dares to launch war against Iran will be met with doubly that force,\\\\\\\" he warned. \\\\\\\"Iran is strong, solid and united; Iran is powerful and has a leader unique to the whole world.\\\\\\\"
He added that any military action against Iran or Syria would engulf the entire region.
“They want to drag Iran into negotiations, and to force Syria to accept what it rejected in the past,” he noted.
“American defeat in Iraq has strategic results at every level of our region. I call to shed light upon American withdrawal and defeat in Iraq. Ben Ali\\\\\\\'s and Gaddafi\\\\\\\'s regimes fall is a loss to the US project; fall of Mubarak\\\\\\\'s regime is a major loss for the US and Israel,” his eminence added addressing the US project defeat in the Middle East.
“We affirm that since the reign of martyr Ahmad Qasir to the day we entered the era of victories, where days of defeats had gone. Local, regional and international situations are today in the interests of peoples of the region, as well as the axis of defiance and resistance more than any time ever”.
“As long as we are the people of faith, determination and will in all next expectations, God willing we will win,” Hezbollah Secretary General Sayyed Hasan Nasrallah concluded.
*MUST WATCH* Ghadeer, Valayat & Valayat e Faqih - PressTV Documentary - English
On the15th of November 2011, Iran celebrated the day Shai Muslims believe the prophet of Islam held Imam Ali\'s hand up high, and announced to all those present that he would be his successor....
On the15th of November 2011, Iran celebrated the day Shai Muslims believe the prophet of Islam held Imam Ali\'s hand up high, and announced to all those present that he would be his successor.
At the age of 14 Imam Ali was the first man to accept the Prophet Mohammad\'s invitation to Islam. Little did he know he would be the first to take on the responsibility of guiding the Muslim community after the prophet? That was 14 hundred years ago, but today the image of that pivotal moment in Islamic history, is still a tear jerker for Shia Muslims everywhere.
The Al-Ghadir Eid is known as the Eid of Velayate. Velayat means guardianship. The guardian of the Muslim world is known as the Vali Faghih, a unifying figure to which Muslims can refer for Islamic guidance.
He is a leader, but like jurisprudence, can decide how modern-day issues should be dealt with. For decades, this vital element of Islamic society was absent in Iran and the world. But in 1979, centuries of monarchical rule came to an end in Iran, via a revolution led by Imam Khomeini, and realized by the millions that rallied behind him as their leader.
Months later in a referendum the people voted for an Islamic Republic, a unique form of governance that would revolve around religion and the will of the people.
The Iranian nation voted for a constitution that called on the nation to choose a Vali Faghih via an expediency council made up of learned religious clerics that again, the people appoint. Choosing the leader of a people, not just a nation, is no easy task.
He must be a man who not only has all the qualifications to make those big decisions, but also have certain character traits as well. He must be just, brave, virtuous, and tactful. He must be an Islamic scholar, and have the ability to make religious decrees.
Iran has had a Vali faghih for 32 years now, and because Iran is the only country to have such a system of governance, it\'s not very well known or understood in the global community. In this segment of Iran Today, we will be calling on the experts to give us a deeper understanding of the political aspect of Vali Faghih, how he is chosen and his responsibilities.
More...
Description:
On the15th of November 2011, Iran celebrated the day Shai Muslims believe the prophet of Islam held Imam Ali\'s hand up high, and announced to all those present that he would be his successor.
At the age of 14 Imam Ali was the first man to accept the Prophet Mohammad\'s invitation to Islam. Little did he know he would be the first to take on the responsibility of guiding the Muslim community after the prophet? That was 14 hundred years ago, but today the image of that pivotal moment in Islamic history, is still a tear jerker for Shia Muslims everywhere.
The Al-Ghadir Eid is known as the Eid of Velayate. Velayat means guardianship. The guardian of the Muslim world is known as the Vali Faghih, a unifying figure to which Muslims can refer for Islamic guidance.
He is a leader, but like jurisprudence, can decide how modern-day issues should be dealt with. For decades, this vital element of Islamic society was absent in Iran and the world. But in 1979, centuries of monarchical rule came to an end in Iran, via a revolution led by Imam Khomeini, and realized by the millions that rallied behind him as their leader.
Months later in a referendum the people voted for an Islamic Republic, a unique form of governance that would revolve around religion and the will of the people.
The Iranian nation voted for a constitution that called on the nation to choose a Vali Faghih via an expediency council made up of learned religious clerics that again, the people appoint. Choosing the leader of a people, not just a nation, is no easy task.
He must be a man who not only has all the qualifications to make those big decisions, but also have certain character traits as well. He must be just, brave, virtuous, and tactful. He must be an Islamic scholar, and have the ability to make religious decrees.
Iran has had a Vali faghih for 32 years now, and because Iran is the only country to have such a system of governance, it\'s not very well known or understood in the global community. In this segment of Iran Today, we will be calling on the experts to give us a deeper understanding of the political aspect of Vali Faghih, how he is chosen and his responsibilities.
[ENGLISH e-Book] Al-Ghadir and its Relevance to ISLAMIC UNITY by Shaheed Ayatullah Mutahhari
Message of Thaqalayn
\"Al-Ghadir\" and its Relevance to Islamic Unity
________________________________________
Ayatullah Murtaza Mutahhari
Translated by Mojgan Jalali
Vol. 3,...
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
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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
Improving One-s Salaat and Dua - English Presentation
Most of us do realize that our performances of ‘salaat’ (prayers) and dua (supplications) are not of quality they should be. However, we do not make attempts to correct the...
Most of us do realize that our performances of ‘salaat’ (prayers) and dua (supplications) are not of quality they should be. However, we do not make attempts to correct the situation. Though Shaitan does play an important role in diverting us from making serious attempts in this regard, we can hardly escape the responsibility of taking concrete steps to correct ourselves.
One of the strangest issues that confounds us and is somewhat unique to our community is the fact the most us ‘recite’ our prayers and supplications rather than ‘pray’ or ‘supplicate’. There is probably no other community in the world, most of whose adherents do not understand what they say in their prayers, supplications or even while reading their holy book. But many in our community reach their ripe old ages diligently reciting their salaat, dua and the Holy Qu’ran without ever understanding a word of it! While there is no denying that there are sawaab (rewards) for mere recitation of these, it is astonishing that it never occurs to us that we should make some attempt to understand what we recite.
If we do make an attempt to understand what we recite surely the spiritual experience of prayer and supplication will be far more refreshing and uplifting.
Here are some tips to improve the quality of one’s salaat (prayers) and dua (supplications) to bring about greater spiritual upliftment and increased rewards in this world and the Hereafter.
1.First and foremost know and realize that you are able to recite salaat and dua due to the supreme sacrifices of the Holy Prophet (s.a.w.a.) and the Holy Ahlul Bayt (a.s.) who, to bring to us these Divine Blessings, have faced enormous trials and tribulations and with the exception of the Imam of Our Time (a.t.f.s.) were eventually martyred. Most notably, do remember the supreme sacrifice of the Greatest Martyr of Mankind, Imam Husain (a.s.) and his companions who faced the toughest trials, captivity and martyrdom, without which let alone this blessing of salaat, Islam itself would not have reached us.
2.Keep yourself free of mental and physical fatigue whilst praying. Keep your mind free of worldly worries, evil thoughts, and ideas.
3.Plan what verses/duas you are going to recite.
4.If you do not understand Arabic, learn the meaning of what you recite in your Prayer. Better still, start learning Arabic- it is the language the Almighty Allah (swt) has addressed us in through the Holy Qu’ran. The least we can do is try to understand what the Almighty Allah (swt) is telling us.
5.Remind yourself that engaging in prayers offers you an opportunity to release from the tension of the world. The Holy Prophet (s.a.w.a.) has said that ‘in prayer was placed the comfort of his eyes’. Therefore cherish the opportunity to remove the burdens of the world from your shoulders.
6.Use your prayer to remain focused on your mission in life, which is to bring your entire being to serve only Allah (swt)
7.Use your prayer as a source of strength, inspiration and enthusiasm of your life and activities.
8.Fulfill all your personal needs before you commence your prayer, for e.g., thirst, hunger and calls of nature.
9.Do not procrastinate and do not let the time of salaat lapse without your having performed the obligatory salaat. Know that we pray because Allah (swt) is worthy of and deserves your worship and this is besides the fact that we can earn sawaab (reward) by praying and save ourselves from the azaab (punishment) of avoiding prayers.
10.Pray in pure physical state. Perform wudhu with attention, care and perfection. Although the whole earth is a Masjid or a place of worship, choose a place that is clean.
11.Pray in an environment free of noise and one where there is no distraction.If that is not possible try not allow your attention to be diverted from your prayers.
12.Adorn yourself with clean and respectable clothes.
13.Assess your mental readiness for prayers before its commencement, during the various postures, after each rakaat and ultimately at the end.
14.Pray with humility both in your mental state and in your physical manner. Realize that you are before the All-Powerful and humble your entire being before Him.
15.Pray with hope and awe.
16.Remind yourself continually that you are talking to the most important ‘One’ in your life- your Creator and Sustainer. He is Omnipresent. You are before Him, facing Him and you are involved in a dialogue with Him.
17.Commence your prayer by seeking Allah’s help and protection from the influence of the cursed Shaitan.
18.Lower your gaze while praying and do not allow the physical environment to distract you.
19.On each occasion that you recite the sifat (attributes) of Allah (swt) in ruku and sajdah (prostration), consider how indebted you are and how grateful you should be to Allah (swt) and express your true emotions.
20.Utilize the occasion of sajdah to make additional dua to Allah (swt). The Holy Prophet (s.a.w.a.) said: “A servant is nearest to his Lord when he is in sajdah, so increase your supplication when in sajdah”. There are many duas recommended by the Holy Ahlul Bayt (a.s.) for this purpose.
21.Pray as it is your last prayer. The Messenger of Allah (s.a.w.a.) said: “When you stand up to pray, perform your prayer as if it were your last prayer”.
22.After each salaat do ask Allah (swt) for fulfillment of your legitimate desires and wishes. Such a salaat earns the pleasure of Allah (swt). And of course, do not harbor desires and wishes that are not legitimate.
23.It is only an expression of gratitude that you send salutations to Imam Husain (a.s.), the other Martyrs of Karbala and those who suffered the following trials of captivity. Therefore, include and appropriate Ziayarat with your salaat and duas.
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Description:
Most of us do realize that our performances of ‘salaat’ (prayers) and dua (supplications) are not of quality they should be. However, we do not make attempts to correct the situation. Though Shaitan does play an important role in diverting us from making serious attempts in this regard, we can hardly escape the responsibility of taking concrete steps to correct ourselves.
One of the strangest issues that confounds us and is somewhat unique to our community is the fact the most us ‘recite’ our prayers and supplications rather than ‘pray’ or ‘supplicate’. There is probably no other community in the world, most of whose adherents do not understand what they say in their prayers, supplications or even while reading their holy book. But many in our community reach their ripe old ages diligently reciting their salaat, dua and the Holy Qu’ran without ever understanding a word of it! While there is no denying that there are sawaab (rewards) for mere recitation of these, it is astonishing that it never occurs to us that we should make some attempt to understand what we recite.
If we do make an attempt to understand what we recite surely the spiritual experience of prayer and supplication will be far more refreshing and uplifting.
Here are some tips to improve the quality of one’s salaat (prayers) and dua (supplications) to bring about greater spiritual upliftment and increased rewards in this world and the Hereafter.
1.First and foremost know and realize that you are able to recite salaat and dua due to the supreme sacrifices of the Holy Prophet (s.a.w.a.) and the Holy Ahlul Bayt (a.s.) who, to bring to us these Divine Blessings, have faced enormous trials and tribulations and with the exception of the Imam of Our Time (a.t.f.s.) were eventually martyred. Most notably, do remember the supreme sacrifice of the Greatest Martyr of Mankind, Imam Husain (a.s.) and his companions who faced the toughest trials, captivity and martyrdom, without which let alone this blessing of salaat, Islam itself would not have reached us.
2.Keep yourself free of mental and physical fatigue whilst praying. Keep your mind free of worldly worries, evil thoughts, and ideas.
3.Plan what verses/duas you are going to recite.
4.If you do not understand Arabic, learn the meaning of what you recite in your Prayer. Better still, start learning Arabic- it is the language the Almighty Allah (swt) has addressed us in through the Holy Qu’ran. The least we can do is try to understand what the Almighty Allah (swt) is telling us.
5.Remind yourself that engaging in prayers offers you an opportunity to release from the tension of the world. The Holy Prophet (s.a.w.a.) has said that ‘in prayer was placed the comfort of his eyes’. Therefore cherish the opportunity to remove the burdens of the world from your shoulders.
6.Use your prayer to remain focused on your mission in life, which is to bring your entire being to serve only Allah (swt)
7.Use your prayer as a source of strength, inspiration and enthusiasm of your life and activities.
8.Fulfill all your personal needs before you commence your prayer, for e.g., thirst, hunger and calls of nature.
9.Do not procrastinate and do not let the time of salaat lapse without your having performed the obligatory salaat. Know that we pray because Allah (swt) is worthy of and deserves your worship and this is besides the fact that we can earn sawaab (reward) by praying and save ourselves from the azaab (punishment) of avoiding prayers.
10.Pray in pure physical state. Perform wudhu with attention, care and perfection. Although the whole earth is a Masjid or a place of worship, choose a place that is clean.
11.Pray in an environment free of noise and one where there is no distraction.If that is not possible try not allow your attention to be diverted from your prayers.
12.Adorn yourself with clean and respectable clothes.
13.Assess your mental readiness for prayers before its commencement, during the various postures, after each rakaat and ultimately at the end.
14.Pray with humility both in your mental state and in your physical manner. Realize that you are before the All-Powerful and humble your entire being before Him.
15.Pray with hope and awe.
16.Remind yourself continually that you are talking to the most important ‘One’ in your life- your Creator and Sustainer. He is Omnipresent. You are before Him, facing Him and you are involved in a dialogue with Him.
17.Commence your prayer by seeking Allah’s help and protection from the influence of the cursed Shaitan.
18.Lower your gaze while praying and do not allow the physical environment to distract you.
19.On each occasion that you recite the sifat (attributes) of Allah (swt) in ruku and sajdah (prostration), consider how indebted you are and how grateful you should be to Allah (swt) and express your true emotions.
20.Utilize the occasion of sajdah to make additional dua to Allah (swt). The Holy Prophet (s.a.w.a.) said: “A servant is nearest to his Lord when he is in sajdah, so increase your supplication when in sajdah”. There are many duas recommended by the Holy Ahlul Bayt (a.s.) for this purpose.
21.Pray as it is your last prayer. The Messenger of Allah (s.a.w.a.) said: “When you stand up to pray, perform your prayer as if it were your last prayer”.
22.After each salaat do ask Allah (swt) for fulfillment of your legitimate desires and wishes. Such a salaat earns the pleasure of Allah (swt). And of course, do not harbor desires and wishes that are not legitimate.
23.It is only an expression of gratitude that you send salutations to Imam Husain (a.s.), the other Martyrs of Karbala and those who suffered the following trials of captivity. Therefore, include and appropriate Ziayarat with your salaat and duas.
40:38
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[10 Jan 2012] Andaz-e- Jahan موضوع : پاکستان کے سیاسی اور داخلی حالات - Urdu
[10 Jan 2012] Andaz-e- Jahan موضوع : پاکستان کے سیاسی اور داخلی حالات - Urdu
مہمان : ڈاکٹر طاہر واسطی-پروفیسر عرفان...
[10 Jan 2012] Andaz-e- Jahan موضوع : پاکستان کے سیاسی اور داخلی حالات - Urdu
مہمان : ڈاکٹر طاہر واسطی-پروفیسر عرفان صدیقی-محترم آغا مسعود حسین-
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[10 Jan 2012] Andaz-e- Jahan موضوع : پاکستان کے سیاسی اور داخلی حالات - Urdu
مہمان : ڈاکٹر طاہر واسطی-پروفیسر عرفان صدیقی-محترم آغا مسعود حسین-
The Unwritten Will and The Calamity of Thursday - English
On a Thursday, just three days before the demise of Prophet (PBUH&HF), the Messenger of Allah asked for pen and paper in order to state his last will and repeat the...
On a Thursday, just three days before the demise of Prophet (PBUH&HF), the Messenger of Allah asked for pen and paper in order to state his last will and repeat the declaration/assignment of his successor for his Ummah. Major Sunni sources including Sahih al-Bukhari and Sahih Muslim mentioned that an opposition group among the companions whose leader was Umar, accused prophet of talking non sense (May Allah protect us) in order to prevent this writing. They questioned the rationality of Prophet to discredit his will. Below is some of the traditions concerning this tragic episode:
It is narrated in Sahih Muslim that:
Ibn Abbas said:\"Thursday! And how tragic that Thursday was!\" Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said:\"Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me.\" They said: \"Verily the messenger of Allah is talking no sense.\" (Reference: Sahih Muslim, Chapter of \"Kitabul-Wasiyyah \" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version (Saudi Arabia), v3, P1259, Tradition (#1637/21).)
The other version is given by al-Bukhari and Muslim which indicates the role of Umar in that catastrophe: Sahih al-Bukhari Hadiths: 9.468 and 7.573
Narrated Ibn \'Abbas: When the time of the death of the Prophet approached while there were some men in the house, and among them was \'Umar Ibn al-Khattab, the Prophet said: \"Come near let me write for you a writing after which you will never go astray.\" \'Umar said: \"The Prophet is seriously ill, and you have the Quran, so Allah\'s Book is sufficient for us.\" The people in the house differed and disputed. Some of them said, \"Come near so that Allah\'s Apostle may write for you a writing after which you will not go astray,\" while the others said what \'Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them,\"Go away and leave me.\" Ibn \'Abbas used to say,\" It was a great disaster that their quarrel and noise prevented Allah ‘s Apostle from writing a statement for them.
The above tradition can also be found in Sahih Muslim, Chapter of \"Kitabul- Wasiyyah\" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version (Saudi Arabia), v3, p1259, Tradition (#1637/22).
As you see in the above traditions, the Prophet (PBUH&HF) was accused of talking no sense by an opposition group among the companions whose leader was Umar. In the above tradition, Ibn Abbas mentioned Umar and his company PREVENTED Prophet from writing his will which could prevent people from going astray after him. So the conclusion from the above tradition is that the writing it did NOT take place. In the following tradition, however, Sa\'id Ibn Jubair alleged that the Prophet said three things but he has forgotten the third one which was beneficial for Muslims: Sahih al-Bukhari Hadith: 4.393
Narrated Said bin Jubair:
I heard Ibn \'Abbas saying, \"Thursday! And you know not what Thursday is? After that Ibn \'Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn \'Abbas, \"What is (about) Thursday?\" He said, \"When the condition (i.e. health) of Allah\'s Apostle deteriorated, he said,\'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.\' The people differed in their opinions although it was improper to differ in front of a prophet, They said,\'What is wrong with him? Do you think he is talking no sense (delirious)? Ask him (to see if he is talking no sense). The Prophet replied,\'Leave me, for I am in a better state than what you are asking me.\'
Then the Prophet ordered them to do three things saying: \'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.\' The third order was something beneficial which either Ibn \'Abbas did not mention or he mentioned but I forgot!
Sa\'id Ibn Jubair claims that Prophet said three things but he has forgotten the third one which was beneficial for Muslims. It is interesting to see that the narrators who used to memorize thousands of traditions, simply forgot the last will of Prophet (PBUH&HF). Now if you look at the two things that the sub-narrator allegedly attributed to the Prophet, i.e.,
1. Expelling pagans from Arabian Peninsula 2. respecting foreign delegates
One can see that these are not the things that if Muslim do, they will NEVER go astray after Prophet. The matter should be much more important that would Guarantee the salvation of Muslims, and it could be no less important than the subject of leadership. Moreover such claim contradicts the saying of Ibn Abbas (in the early mentioned traditions) who claimed that the quarrel of the companions prevented the prophet from stating his will. Here is the last tradition I would like to mention in this regard.
Sahih al-Bukhari Hadith: 5.716
Narrated Ibn Abbas:
Thursday! And how tragic that Thursday was! The ailment of Allah\'s Apostle became worse (on Thursday) and he said \"Bring me something so that I (order) to write for you something after which you will never go astray.\" The people (present there) quarreled in this matter, and it was not right to quarrel in front of prophet. They said, \"What is wrong with him? (Do you think) he is talking no sense (delirious)?\"
The above tradition is also in Sahih Muslim, Chapter of \"Kitabul-Wasiyyah\" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version, (Saudi Arabia), v3, pp 1257-58, Tradition (#1637/20).
More addresses for similar traditions:
Sahih al-Bukhari, in the chapter named \"The Book of Knowledge \"
(Kitabul-Ilm), also in the chapter named \"The Book of Medicine \"
(Kitabut-Tib), also in the chapter named \"Kitabul Itisam bil Kitab was-Sunnah\".
Musnad Ahmad Ibn Hanbal, v1,pp 232,239,324f,336,355.
And much more...
Also as indicated above (Sahih al-Bukhari Hadiths: 9.468 and 7.573), Umar said: \"The Prophet is seriously ill, and you have the Quran, so Allah\'s Book is sufficient for us.\" Umar and those who supported him prevented prophet from writing (ordering to write) that statement, by accusing him of talking no sense. As I have mentioned in the discussion about \"Quran and Ahlul-Bayt\", prophet clearly indicated that we should follow both Quran AND Ahlul-Bayt in order not to go astray. So Quran alone is not sufficient as opposed to what Umar said above.
There is a bizarre commentary in the footnote of above traditions in Sahih Muslim (1980 Edition, Arabic version). It says: The above incident shows the high virtue of Umar, since he knew that people might not follow what prophet would write, and as a result, people would go to hell because of their disobedience of the order of prophet. So Umar prevented Prophet from writing, in order to save people from going to hell !
Also in the footnote of the same section of Sahih Muslim it is mentioned that Prophet possibly wanted to assign a Caliph on that Thursday, and the matter might have been the matter of successorship which caused such dispute.
In fact, most of the people who where present there, understood the intention of prophet, the same as what Umar did. Because prophet had previously indicated the issue when he said several times that:
\"I shall leave for you two precious Symbols: The book of Allah, and my progeny, that is my family (Itrat & Ahlul-bayt). If you follow them, you will never go astray after me.\" (Sahih al-Tirmidhi; a close version is also given in Sahih Muslim),
And also they were present in GHADIR KHUM where prophet said: \"Whoever I am his master, Ali is his master.\" (see Sahih al-Tirmidhi; Sunan Ibn Maja; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa\'is, by al-Nisa\'i).
So when prophet during his illness said that \"Let me write something that you never go astray after me\", those people who were present, including Umar, quickly understood that prophet wants to repeat what he had already mentioned, but this time in writing.
A few Quranic verses should also be mentioned here. Allah said in Quran:
* \"O you who believe! Do not raise your voices above the voice of prophet ... lest your deeds become null while you do not perceive.\" (Quran 49:2).
* Allah also said: \"Nor does he (prophet) speak out of his desire. (What he says) is nothing but revelation that is revealed.\" (Quran 53:3-4).
* He, Exalted, also said: \"Whatever apostle tells you accept it, and from whatever he forbids you, keep back.\" (Quran 59:7).
* He, Exalted He is, also said: But no by thy Lord! They can have no Faith until they make thee judge in ALL disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction. (Quran 4:65)
So when such a prophet, three days before his death, wished to write a document of his will to save the Muslims from going astray, he was accused of talking no sense (paranoid)!
The reason that prophet did not repeat his request (if it is true) was that he already was discredited by his companions and was accused of talking no sense. So even if he would say something, those people would not believe in him and would say such instruction has been given while he was talking no sense (paranoid). So Umar made it easy, and by saying that prophet is talking nonsense, ended it up.
There are few Sunni traditions which allege that prophet was confused to assign which person as his successor and finally failed to assign any body as his successor and left it to people to decide. Some even claim that prophet was willing to assign Abu Bakr, but he left it to people.
If Umar have ever heard of such sayings (that prophet was willing to assign Abu Bakr as his successor), he would never stop prophet from stating his will, and would never accuse him of talking no sense. Rather he would let prophet tell his will and assign Abu Bakr as his successor. We all know, the main support in \"Saqifah Bani Sa\'idah\" for the secret nomination of Abu Bakr for Caliphate, was Umar.
So if Umar have not heard of such traditions (the tendency of Prophet to assign Abu Bakr), there is a great possibility that those traditions were fabricated later.
Also it contradicts several authentic Sunni traditions regarding the assignment of Ali-Ibn-Abi-Talib as prophet\'s successor. As you know there are a huge number of fabricated traditions which was created by several pay-rolled scholars in support of some rulers, and mainly to justify what happened.
Finally, I would like to bring to your attention the importance and seriousness of the tragedy:
1- Notice that any person utters his most important wishes when he wants to write the statement of his will at the end of his life.
2- Notice the importance of the person who wants to write the will, who is the last Prophet of God, the best mankind ever. No human in the world was more enthusiastic than him about his community. The person who Allah has ordered us in Quran to follow him unconditionally.
3- Notice that prophet said this statement would be the key element in the destiny of Muslims according to the above traditions. They will never go astray if they abide it.
In such critical moment, people who claimed to be his sincere companions, stopped/insulted him. Those companions are responsible for misleading the Muslims throughout history and the generations to come.
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Side Comments
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Reading the article, a Sunni brother commented that: How could Umar prevent the manifestation of a Divine Commandment? If writing the will was the order of Allah to his Prophet, then how could be possible that Allah fails to manifest His own wish?
This brother has confused two different issues. Umar was able to prevent the manifestation of divine commandment since he was a human and was gifted some free will. Yet, Umar or any other human can NEVER prevent what Allah foreordained (Taqdir) and what Allah wills (Mashiyyah). Please take a note of this: There is a difference between the commandment of Allah (which people can disobey) and the will of Allah (which people have no ability to go against). It was the commandment of Allah to write that statement, yet the Will of Allah was what happened.
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Another brother mentioned that Prophet Muhammad never wrote a single commandment or teaching of his during his 23 years of ministry. Then how could he order people to bring pen and paper to write somthing for them?
Yes, the messenger of Allah did not write in public, because he used to dictate writing. However, this does not mean that he did not know how to write. It is also true that the Prophet was \"Ummi\", but this does not necessarily mean he did not know how to read and write. It rather means that Prophet did not have any human teacher to teach him how to read and write since the time he was born to his mother (\"Ummi\" derived from \"Umm\" meaning mother). His only teacher was Allah. And this is why Quran is a true miracle from a person who did not have a teacher and he who did not go to school. I would say, clearing doubt about the Quran as God\'s revelation was the only reason that the Messenger of Allah was not ordered attempt to write in public or claim as such.
Reading and writing not only in Arabic but also in all other languages, as well as the knowledge of language of all other creatures are not a lot to claim for the master of all messengers when we see in Quran that Prophet Sulayman and David knew the language of the animals. Again, all such knowledge could be released to the Prophet when he really needed, by the permission of Allah. But to the time it is not necessary, he would act as if he does not have such knowledge. It is like having access to the database rather than having all the knowledge within oneself.
About the Tragedy of Thursday, however, what the Prophet (PBUH&HF) meant by \"writing\" was the common sense of \"ordering to write\", and people were aware of it and was not the first time they have heard of it. Based on the traditions no body even said at that time that how he wants to write. Moreover, even we suppose that Prophet wanted to write by himself and people did not know about his ability to write, they could have given him the benefit of doubt (!!) to see if he can do such miracle (!?) beside all the miracles he has had already shown. Were they suspicious to his miracles?
This is the same Prophet that God said about him \"laa yantqu anil Hawaa\" (he does not talk of his own desires)? Never mind verses 33:36, 59:7, 4:80, 4:59, etc., and yet to justify a disobedience by some companions can we accuse him of rave? Did God know that there would be a time that His prophet could not stand to the above standard, and still going ahead and revealing such verses in his honor?
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Another brother mentioned that if the Prophet inteneded to appoint Ali as the Imam, why did he not do so in the presence of the whole people and not in his house few days before his demise?
The Prophet had already declared the appointment Imam Ali as Imam in many occasions from his first open preach in Mecca (see al-Tabari English, v6, pp 88-92; Ibn al-Athir, v2, p62; Ibn Asakir, v1, p85; al-Durr al-Manthoor, by al-Suyuti, v5, p97) to his last open sermon in Ghadir Khum (see Sahih Tirmidhi, v2, p298; Sunan Ibn Maja, v1, pp 12,43; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa\'is, by al-Nisa\'i). Note that it was not Prophet who appointed him on his own, but it was rather Allah who appointed him.
What the messenger of Allah wanted to do in his last will was to write (or order to write) what he has already said. But, as quoted earlier, some people around him shamelessly reduced him to the level of insanity. What happened on that thursday is a proof by itself that the Prophet ALREADY assigned a successor, otherwise, there was no point of disobedience!
=========
Another person mentioned the verse \"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion (Quran 5:3)\" which was revealed 2 months before the death of the Prophet shows that there was no new religious command is going to come thereafter. Otherwise, if that important statement the prophet was going to dictate to his followers would have been somthing which was forgotten, would make the verse untrue.
Perhaps the above brother would be surprized to know that many Sunni commentators of Quran have confirmed that the above verse (5:3) was revealed in Ghadir Khum AFTER the Messenger of Allah said: \"Whoever I am his leader, Ali is his leader. O\' God, love those who love him, and be hostile to those who are hostile to him.\" (See the ariticled titled \"Ghadir Khum\" for extensive references). This means the perfection of the religion was due announcing the successor of the Prophet (PBUH&HF).
In fact what prophet wanted to do on that Thursday (three days before his death) was just to repeat, to remind, and to emphasize the things that has been revealed before. He didn\'t want to add any thing new.
No Muslim ever claimed that the position of prophethood has been taken from Muhammad sometime before his death. We do not have such case about other prophets either. Even let\'s suppose he was not prophet any more, or he wanted to say something new. Do you think you can find any man better or more enthusiastic than him about the destiny of his community?! Do you think his last wish was against the prosperity of his people?! How much should they have been rude that even they didn\'t let him talk!!!
[Reference : Shia Encycloedia]- http://www.al-islam.org/encyclopedia
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Description:
On a Thursday, just three days before the demise of Prophet (PBUH&HF), the Messenger of Allah asked for pen and paper in order to state his last will and repeat the declaration/assignment of his successor for his Ummah. Major Sunni sources including Sahih al-Bukhari and Sahih Muslim mentioned that an opposition group among the companions whose leader was Umar, accused prophet of talking non sense (May Allah protect us) in order to prevent this writing. They questioned the rationality of Prophet to discredit his will. Below is some of the traditions concerning this tragic episode:
It is narrated in Sahih Muslim that:
Ibn Abbas said:\"Thursday! And how tragic that Thursday was!\" Then Ibn Abbas cried severely so that his tears flowed to his cheeks. Then he added Prophet said:\"Bring me a flat bone or a sheet and an ink so that I could write (order to write) a statement that will prevent you people to go astray after me.\" They said: \"Verily the messenger of Allah is talking no sense.\" (Reference: Sahih Muslim, Chapter of \"Kitabul-Wasiyyah \" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version (Saudi Arabia), v3, P1259, Tradition (#1637/21).)
The other version is given by al-Bukhari and Muslim which indicates the role of Umar in that catastrophe: Sahih al-Bukhari Hadiths: 9.468 and 7.573
Narrated Ibn \'Abbas: When the time of the death of the Prophet approached while there were some men in the house, and among them was \'Umar Ibn al-Khattab, the Prophet said: \"Come near let me write for you a writing after which you will never go astray.\" \'Umar said: \"The Prophet is seriously ill, and you have the Quran, so Allah\'s Book is sufficient for us.\" The people in the house differed and disputed. Some of them said, \"Come near so that Allah\'s Apostle may write for you a writing after which you will not go astray,\" while the others said what \'Umar said. When they made much noise and quarreled greatly in front of the Prophet, he said to them,\"Go away and leave me.\" Ibn \'Abbas used to say,\" It was a great disaster that their quarrel and noise prevented Allah ‘s Apostle from writing a statement for them.
The above tradition can also be found in Sahih Muslim, Chapter of \"Kitabul- Wasiyyah\" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version (Saudi Arabia), v3, p1259, Tradition (#1637/22).
As you see in the above traditions, the Prophet (PBUH&HF) was accused of talking no sense by an opposition group among the companions whose leader was Umar. In the above tradition, Ibn Abbas mentioned Umar and his company PREVENTED Prophet from writing his will which could prevent people from going astray after him. So the conclusion from the above tradition is that the writing it did NOT take place. In the following tradition, however, Sa\'id Ibn Jubair alleged that the Prophet said three things but he has forgotten the third one which was beneficial for Muslims: Sahih al-Bukhari Hadith: 4.393
Narrated Said bin Jubair:
I heard Ibn \'Abbas saying, \"Thursday! And you know not what Thursday is? After that Ibn \'Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn \'Abbas, \"What is (about) Thursday?\" He said, \"When the condition (i.e. health) of Allah\'s Apostle deteriorated, he said,\'Bring me a bone of scapula, so that I may write something for you after which you will never go astray.\' The people differed in their opinions although it was improper to differ in front of a prophet, They said,\'What is wrong with him? Do you think he is talking no sense (delirious)? Ask him (to see if he is talking no sense). The Prophet replied,\'Leave me, for I am in a better state than what you are asking me.\'
Then the Prophet ordered them to do three things saying: \'Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.\' The third order was something beneficial which either Ibn \'Abbas did not mention or he mentioned but I forgot!
Sa\'id Ibn Jubair claims that Prophet said three things but he has forgotten the third one which was beneficial for Muslims. It is interesting to see that the narrators who used to memorize thousands of traditions, simply forgot the last will of Prophet (PBUH&HF). Now if you look at the two things that the sub-narrator allegedly attributed to the Prophet, i.e.,
1. Expelling pagans from Arabian Peninsula 2. respecting foreign delegates
One can see that these are not the things that if Muslim do, they will NEVER go astray after Prophet. The matter should be much more important that would Guarantee the salvation of Muslims, and it could be no less important than the subject of leadership. Moreover such claim contradicts the saying of Ibn Abbas (in the early mentioned traditions) who claimed that the quarrel of the companions prevented the prophet from stating his will. Here is the last tradition I would like to mention in this regard.
Sahih al-Bukhari Hadith: 5.716
Narrated Ibn Abbas:
Thursday! And how tragic that Thursday was! The ailment of Allah\'s Apostle became worse (on Thursday) and he said \"Bring me something so that I (order) to write for you something after which you will never go astray.\" The people (present there) quarreled in this matter, and it was not right to quarrel in front of prophet. They said, \"What is wrong with him? (Do you think) he is talking no sense (delirious)?\"
The above tradition is also in Sahih Muslim, Chapter of \"Kitabul-Wasiyyah\" in section \"Babut-Tarkil-Wasiyyah\", 1980 Edition, Arabic version, (Saudi Arabia), v3, pp 1257-58, Tradition (#1637/20).
More addresses for similar traditions:
Sahih al-Bukhari, in the chapter named \"The Book of Knowledge \"
(Kitabul-Ilm), also in the chapter named \"The Book of Medicine \"
(Kitabut-Tib), also in the chapter named \"Kitabul Itisam bil Kitab was-Sunnah\".
Musnad Ahmad Ibn Hanbal, v1,pp 232,239,324f,336,355.
And much more...
Also as indicated above (Sahih al-Bukhari Hadiths: 9.468 and 7.573), Umar said: \"The Prophet is seriously ill, and you have the Quran, so Allah\'s Book is sufficient for us.\" Umar and those who supported him prevented prophet from writing (ordering to write) that statement, by accusing him of talking no sense. As I have mentioned in the discussion about \"Quran and Ahlul-Bayt\", prophet clearly indicated that we should follow both Quran AND Ahlul-Bayt in order not to go astray. So Quran alone is not sufficient as opposed to what Umar said above.
There is a bizarre commentary in the footnote of above traditions in Sahih Muslim (1980 Edition, Arabic version). It says: The above incident shows the high virtue of Umar, since he knew that people might not follow what prophet would write, and as a result, people would go to hell because of their disobedience of the order of prophet. So Umar prevented Prophet from writing, in order to save people from going to hell !
Also in the footnote of the same section of Sahih Muslim it is mentioned that Prophet possibly wanted to assign a Caliph on that Thursday, and the matter might have been the matter of successorship which caused such dispute.
In fact, most of the people who where present there, understood the intention of prophet, the same as what Umar did. Because prophet had previously indicated the issue when he said several times that:
\"I shall leave for you two precious Symbols: The book of Allah, and my progeny, that is my family (Itrat & Ahlul-bayt). If you follow them, you will never go astray after me.\" (Sahih al-Tirmidhi; a close version is also given in Sahih Muslim),
And also they were present in GHADIR KHUM where prophet said: \"Whoever I am his master, Ali is his master.\" (see Sahih al-Tirmidhi; Sunan Ibn Maja; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa\'is, by al-Nisa\'i).
So when prophet during his illness said that \"Let me write something that you never go astray after me\", those people who were present, including Umar, quickly understood that prophet wants to repeat what he had already mentioned, but this time in writing.
A few Quranic verses should also be mentioned here. Allah said in Quran:
* \"O you who believe! Do not raise your voices above the voice of prophet ... lest your deeds become null while you do not perceive.\" (Quran 49:2).
* Allah also said: \"Nor does he (prophet) speak out of his desire. (What he says) is nothing but revelation that is revealed.\" (Quran 53:3-4).
* He, Exalted, also said: \"Whatever apostle tells you accept it, and from whatever he forbids you, keep back.\" (Quran 59:7).
* He, Exalted He is, also said: But no by thy Lord! They can have no Faith until they make thee judge in ALL disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction. (Quran 4:65)
So when such a prophet, three days before his death, wished to write a document of his will to save the Muslims from going astray, he was accused of talking no sense (paranoid)!
The reason that prophet did not repeat his request (if it is true) was that he already was discredited by his companions and was accused of talking no sense. So even if he would say something, those people would not believe in him and would say such instruction has been given while he was talking no sense (paranoid). So Umar made it easy, and by saying that prophet is talking nonsense, ended it up.
There are few Sunni traditions which allege that prophet was confused to assign which person as his successor and finally failed to assign any body as his successor and left it to people to decide. Some even claim that prophet was willing to assign Abu Bakr, but he left it to people.
If Umar have ever heard of such sayings (that prophet was willing to assign Abu Bakr as his successor), he would never stop prophet from stating his will, and would never accuse him of talking no sense. Rather he would let prophet tell his will and assign Abu Bakr as his successor. We all know, the main support in \"Saqifah Bani Sa\'idah\" for the secret nomination of Abu Bakr for Caliphate, was Umar.
So if Umar have not heard of such traditions (the tendency of Prophet to assign Abu Bakr), there is a great possibility that those traditions were fabricated later.
Also it contradicts several authentic Sunni traditions regarding the assignment of Ali-Ibn-Abi-Talib as prophet\'s successor. As you know there are a huge number of fabricated traditions which was created by several pay-rolled scholars in support of some rulers, and mainly to justify what happened.
Finally, I would like to bring to your attention the importance and seriousness of the tragedy:
1- Notice that any person utters his most important wishes when he wants to write the statement of his will at the end of his life.
2- Notice the importance of the person who wants to write the will, who is the last Prophet of God, the best mankind ever. No human in the world was more enthusiastic than him about his community. The person who Allah has ordered us in Quran to follow him unconditionally.
3- Notice that prophet said this statement would be the key element in the destiny of Muslims according to the above traditions. They will never go astray if they abide it.
In such critical moment, people who claimed to be his sincere companions, stopped/insulted him. Those companions are responsible for misleading the Muslims throughout history and the generations to come.
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Side Comments
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Reading the article, a Sunni brother commented that: How could Umar prevent the manifestation of a Divine Commandment? If writing the will was the order of Allah to his Prophet, then how could be possible that Allah fails to manifest His own wish?
This brother has confused two different issues. Umar was able to prevent the manifestation of divine commandment since he was a human and was gifted some free will. Yet, Umar or any other human can NEVER prevent what Allah foreordained (Taqdir) and what Allah wills (Mashiyyah). Please take a note of this: There is a difference between the commandment of Allah (which people can disobey) and the will of Allah (which people have no ability to go against). It was the commandment of Allah to write that statement, yet the Will of Allah was what happened.
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Another brother mentioned that Prophet Muhammad never wrote a single commandment or teaching of his during his 23 years of ministry. Then how could he order people to bring pen and paper to write somthing for them?
Yes, the messenger of Allah did not write in public, because he used to dictate writing. However, this does not mean that he did not know how to write. It is also true that the Prophet was \"Ummi\", but this does not necessarily mean he did not know how to read and write. It rather means that Prophet did not have any human teacher to teach him how to read and write since the time he was born to his mother (\"Ummi\" derived from \"Umm\" meaning mother). His only teacher was Allah. And this is why Quran is a true miracle from a person who did not have a teacher and he who did not go to school. I would say, clearing doubt about the Quran as God\'s revelation was the only reason that the Messenger of Allah was not ordered attempt to write in public or claim as such.
Reading and writing not only in Arabic but also in all other languages, as well as the knowledge of language of all other creatures are not a lot to claim for the master of all messengers when we see in Quran that Prophet Sulayman and David knew the language of the animals. Again, all such knowledge could be released to the Prophet when he really needed, by the permission of Allah. But to the time it is not necessary, he would act as if he does not have such knowledge. It is like having access to the database rather than having all the knowledge within oneself.
About the Tragedy of Thursday, however, what the Prophet (PBUH&HF) meant by \"writing\" was the common sense of \"ordering to write\", and people were aware of it and was not the first time they have heard of it. Based on the traditions no body even said at that time that how he wants to write. Moreover, even we suppose that Prophet wanted to write by himself and people did not know about his ability to write, they could have given him the benefit of doubt (!!) to see if he can do such miracle (!?) beside all the miracles he has had already shown. Were they suspicious to his miracles?
This is the same Prophet that God said about him \"laa yantqu anil Hawaa\" (he does not talk of his own desires)? Never mind verses 33:36, 59:7, 4:80, 4:59, etc., and yet to justify a disobedience by some companions can we accuse him of rave? Did God know that there would be a time that His prophet could not stand to the above standard, and still going ahead and revealing such verses in his honor?
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Another brother mentioned that if the Prophet inteneded to appoint Ali as the Imam, why did he not do so in the presence of the whole people and not in his house few days before his demise?
The Prophet had already declared the appointment Imam Ali as Imam in many occasions from his first open preach in Mecca (see al-Tabari English, v6, pp 88-92; Ibn al-Athir, v2, p62; Ibn Asakir, v1, p85; al-Durr al-Manthoor, by al-Suyuti, v5, p97) to his last open sermon in Ghadir Khum (see Sahih Tirmidhi, v2, p298; Sunan Ibn Maja, v1, pp 12,43; Musnad Ahmad Ibn Hanbal; al-Mustadrak, by al-Hakim; Khasa\'is, by al-Nisa\'i). Note that it was not Prophet who appointed him on his own, but it was rather Allah who appointed him.
What the messenger of Allah wanted to do in his last will was to write (or order to write) what he has already said. But, as quoted earlier, some people around him shamelessly reduced him to the level of insanity. What happened on that thursday is a proof by itself that the Prophet ALREADY assigned a successor, otherwise, there was no point of disobedience!
=========
Another person mentioned the verse \"Today I have perfected your religion and completed my bounty upon you, and I was satisfied that Islam be your religion (Quran 5:3)\" which was revealed 2 months before the death of the Prophet shows that there was no new religious command is going to come thereafter. Otherwise, if that important statement the prophet was going to dictate to his followers would have been somthing which was forgotten, would make the verse untrue.
Perhaps the above brother would be surprized to know that many Sunni commentators of Quran have confirmed that the above verse (5:3) was revealed in Ghadir Khum AFTER the Messenger of Allah said: \"Whoever I am his leader, Ali is his leader. O\' God, love those who love him, and be hostile to those who are hostile to him.\" (See the ariticled titled \"Ghadir Khum\" for extensive references). This means the perfection of the religion was due announcing the successor of the Prophet (PBUH&HF).
In fact what prophet wanted to do on that Thursday (three days before his death) was just to repeat, to remind, and to emphasize the things that has been revealed before. He didn\'t want to add any thing new.
No Muslim ever claimed that the position of prophethood has been taken from Muhammad sometime before his death. We do not have such case about other prophets either. Even let\'s suppose he was not prophet any more, or he wanted to say something new. Do you think you can find any man better or more enthusiastic than him about the destiny of his community?! Do you think his last wish was against the prosperity of his people?! How much should they have been rude that even they didn\'t let him talk!!!
[Reference : Shia Encycloedia]- http://www.al-islam.org/encyclopedia
International Islamic Unity Conference 2012 held in Tehran - English
Paving the way for unity and solidarity in the Muslim world; this is the main objective of the 25th International Islamic Unity Conference held in Tehran. The three day event which is held by the...
Paving the way for unity and solidarity in the Muslim world; this is the main objective of the 25th International Islamic Unity Conference held in Tehran. The three day event which is held by the World Forum for Proximity of Islamic Schools of Thought also aims at revising the forum's performance during the past two decades.
Iran's President Mahmoud Ahmadinejad addressed the opening session in the presence of recognized Shiite and Sunni scholars. The President pointed to many political issues related to the Islamic world.
The Islamic unity conference provides an opportunity for scholars to share views and review problems facing Muslims while presenting solutions.
A big part of the conference revolves around the topic of Islamic Awakening and the popular uprisings in the Arab world.
The World Forum for Proximity is an international organization founded by Iran. Its main aim is to create more unity and solidarity among Muslims worldwide, regardless of their Schools of Thought.
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Description:
Paving the way for unity and solidarity in the Muslim world; this is the main objective of the 25th International Islamic Unity Conference held in Tehran. The three day event which is held by the World Forum for Proximity of Islamic Schools of Thought also aims at revising the forum's performance during the past two decades.
Iran's President Mahmoud Ahmadinejad addressed the opening session in the presence of recognized Shiite and Sunni scholars. The President pointed to many political issues related to the Islamic world.
The Islamic unity conference provides an opportunity for scholars to share views and review problems facing Muslims while presenting solutions.
A big part of the conference revolves around the topic of Islamic Awakening and the popular uprisings in the Arab world.
The World Forum for Proximity is an international organization founded by Iran. Its main aim is to create more unity and solidarity among Muslims worldwide, regardless of their Schools of Thought.
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25:01
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2:24
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Protesters at Bahrain embassy in Washington DC against Al Khalifa monarchy - Mar2012 - English
As thousands parade through the streets of Bahrain's capital, Manama for political reforms and to address human rights issues, protesters stood in front of the Bahrain Embassy against King Hamad...
As thousands parade through the streets of Bahrain's capital, Manama for political reforms and to address human rights issues, protesters stood in front of the Bahrain Embassy against King Hamad bin Isa Al Khalifa and the monarchy.
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Description:
As thousands parade through the streets of Bahrain's capital, Manama for political reforms and to address human rights issues, protesters stood in front of the Bahrain Embassy against King Hamad bin Isa Al Khalifa and the monarchy.
Noroz Message of Iran Supreme leader Sayyed Ali Khamenei - Farwardin 1391 - [English]
[English] Noroz Messege of Iran Supreme leader Sayyed Ali Khamenei - Farwardin 1391
Leader Reiterates Significance of Iran\\\\\\\'s Economic Progress in New Year
TEHRAN (FNA)- Supreme...
[English] Noroz Messege of Iran Supreme leader Sayyed Ali Khamenei - Farwardin 1391
Leader Reiterates Significance of Iran\\\\\\\'s Economic Progress in New Year
TEHRAN (FNA)- Supreme Leader of the Islamic Revolution Ayatollah Seyed Ali Khamenei named the new Iranian year as the \\\\\\\"Year of National Production, Supporting Iranian Labor and Capital\\\\\\\", and once again underlined the importance of efforts to bolster the country\\\\\\\'s economic progress.
In a televised address on the occasion of the advent of the Iranian New Year on Tuesday, Ayatollah Seyed Ali Khamenei extends his congratulatory message in the early hours of the Persian calendar year of 1391.
Ayatollah Khamenei said \\\\\\\"Economic Jihad\\\\\\\", which was the slogan of the previous year, is never-ending, adding that one important aspect of economic issues is \\\\\\\"domestic production.\\\\\\\"
The Leader said if domestic production prospers, most of the enemies\\\\\\\' efforts will undoubtedly fail.
Ayatollah Khamenei said the prosperity of national production is the key to resolving the problems of inflation and unemployment and will strengthen domestic economy.
The Leader further lauded the country\\\\\\\'s great accomplishments during the previous year, saying that the past year was eventful for the world, the region and Iran.
\\\\\\\"What one witnesses is that these events generally were to Iran\\\\\\\'s benefit and conductive to the [country\\\\\\\'s] objectives. Those in Western countries who pursue malevolent objectives against Iran and Iranians are having various problems.\\\\\\\"
\\\\\\\"Those countries in the region that the Islamic Republic has always supported have achieved great goals, [some] dictators were overthrown and constitutions based on Islam were passed in some countries,\\\\\\\" the Leader stated.
\\\\\\\"The number one enemy of the Islamic Ummah (community) and the Iranian nation, namely the Zionist regime has been surrounded,\\\\\\\" the Leader added.
Ayatollah Khamenei said Iran\\\\\\\'s enemies started their hostile measures against the country from the beginning of the previous year, and the Iranian nation, officials, people could counter these sanctions by adopting prudent measures.
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Description:
[English] Noroz Messege of Iran Supreme leader Sayyed Ali Khamenei - Farwardin 1391
Leader Reiterates Significance of Iran\\\\\\\'s Economic Progress in New Year
TEHRAN (FNA)- Supreme Leader of the Islamic Revolution Ayatollah Seyed Ali Khamenei named the new Iranian year as the \\\\\\\"Year of National Production, Supporting Iranian Labor and Capital\\\\\\\", and once again underlined the importance of efforts to bolster the country\\\\\\\'s economic progress.
In a televised address on the occasion of the advent of the Iranian New Year on Tuesday, Ayatollah Seyed Ali Khamenei extends his congratulatory message in the early hours of the Persian calendar year of 1391.
Ayatollah Khamenei said \\\\\\\"Economic Jihad\\\\\\\", which was the slogan of the previous year, is never-ending, adding that one important aspect of economic issues is \\\\\\\"domestic production.\\\\\\\"
The Leader said if domestic production prospers, most of the enemies\\\\\\\' efforts will undoubtedly fail.
Ayatollah Khamenei said the prosperity of national production is the key to resolving the problems of inflation and unemployment and will strengthen domestic economy.
The Leader further lauded the country\\\\\\\'s great accomplishments during the previous year, saying that the past year was eventful for the world, the region and Iran.
\\\\\\\"What one witnesses is that these events generally were to Iran\\\\\\\'s benefit and conductive to the [country\\\\\\\'s] objectives. Those in Western countries who pursue malevolent objectives against Iran and Iranians are having various problems.\\\\\\\"
\\\\\\\"Those countries in the region that the Islamic Republic has always supported have achieved great goals, [some] dictators were overthrown and constitutions based on Islam were passed in some countries,\\\\\\\" the Leader stated.
\\\\\\\"The number one enemy of the Islamic Ummah (community) and the Iranian nation, namely the Zionist regime has been surrounded,\\\\\\\" the Leader added.
Ayatollah Khamenei said Iran\\\\\\\'s enemies started their hostile measures against the country from the beginning of the previous year, and the Iranian nation, officials, people could counter these sanctions by adopting prudent measures.
[English Translation] Noroz Message President Ahmadinejad - Farwardin 1391
President: Supporting Iran's National Production on Government's Agenda
TEHRAN (FNA)- Iranian President Mahmoud Ahmadinejad, in a message on the occasion of the new Iranian year on...
President: Supporting Iran's National Production on Government's Agenda
TEHRAN (FNA)- Iranian President Mahmoud Ahmadinejad, in a message on the occasion of the new Iranian year on Tuesday, stressed that support for national production is high on the agenda of the government this year.
In a nationwide address on the state-run TV, President Ahmadinejad congratulated the nation on the advent of the spring season and Nowrouz (marking the start of the Iranian new year).
"Like previous years, support for national production, exports, capital and labor is on the government agenda for this year," President Ahmadinejad stated.
The president lauded the Iranian nation's progress in various economic, scientific, industrial, technological and political fields and vowed that Iran would continue on the same path at a higher pace in the new year.
Ahmadinejad stressed that the country should be developed through the thoughts and efforts of the Iranian nation.
He further expressed the hope that the new year would bring further prosperity for the people of the country.
Also on Tuesday, Supreme Leader of the Islamic Revolution Ayatollah Seyed Ali Khamenei named the new Iranian year as the "Year of National Production, Supporting Iranian Labor and Capital", and once again underlined the importance of efforts to bolster the country's economic progress.
In a televised address on the occasion of the advent of the Iranian New Year, Ayatollah Seyed Ali Khamenei extends his congratulatory message in the early hours of the Persian calendar year of 1391.
Ayatollah Khamenei said Economic Jihad, which was the slogan of the previous year, is never-ending, adding that one important aspect of economic issues is domestic production.
The Leader said if domestic production prospers, most of the enemies' efforts will undoubtedly fail.
Ayatollah Khamenei said the prosperity of national production is the key to resolving the problems of inflation and unemployment and will strengthen domestic economy.
More...
Description:
President: Supporting Iran's National Production on Government's Agenda
TEHRAN (FNA)- Iranian President Mahmoud Ahmadinejad, in a message on the occasion of the new Iranian year on Tuesday, stressed that support for national production is high on the agenda of the government this year.
In a nationwide address on the state-run TV, President Ahmadinejad congratulated the nation on the advent of the spring season and Nowrouz (marking the start of the Iranian new year).
"Like previous years, support for national production, exports, capital and labor is on the government agenda for this year," President Ahmadinejad stated.
The president lauded the Iranian nation's progress in various economic, scientific, industrial, technological and political fields and vowed that Iran would continue on the same path at a higher pace in the new year.
Ahmadinejad stressed that the country should be developed through the thoughts and efforts of the Iranian nation.
He further expressed the hope that the new year would bring further prosperity for the people of the country.
Also on Tuesday, Supreme Leader of the Islamic Revolution Ayatollah Seyed Ali Khamenei named the new Iranian year as the "Year of National Production, Supporting Iranian Labor and Capital", and once again underlined the importance of efforts to bolster the country's economic progress.
In a televised address on the occasion of the advent of the Iranian New Year, Ayatollah Seyed Ali Khamenei extends his congratulatory message in the early hours of the Persian calendar year of 1391.
Ayatollah Khamenei said Economic Jihad, which was the slogan of the previous year, is never-ending, adding that one important aspect of economic issues is domestic production.
The Leader said if domestic production prospers, most of the enemies' efforts will undoubtedly fail.
Ayatollah Khamenei said the prosperity of national production is the key to resolving the problems of inflation and unemployment and will strengthen domestic economy.
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Exclusive Interview - H.I. Mirza Yusuf Hussain - about current affairs - Urdu
An exclusive interview with Hujjatul Islam Mirza Yusuf Hussain
Member Supreme council Majlis Wahdat Muslimeen (MWM) Pakistan
On Current Issues of Millate Jafferia Pakistan
Recorded by...
An exclusive interview with Hujjatul Islam Mirza Yusuf Hussain
Member Supreme council Majlis Wahdat Muslimeen (MWM) Pakistan
On Current Issues of Millate Jafferia Pakistan
Recorded by Wisdom Gateway Productions Pakistan
More...
Description:
An exclusive interview with Hujjatul Islam Mirza Yusuf Hussain
Member Supreme council Majlis Wahdat Muslimeen (MWM) Pakistan
On Current Issues of Millate Jafferia Pakistan
Recorded by Wisdom Gateway Productions Pakistan
33:01
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[8 Mar 2012] Seyed Ali Khamenei Meeting with Members of the Assembly of Experts - Farsi
http://farsi.khamenei.ir/news-content?id=19228
حضرت آیتالله خامنهای رهبر معظم انقلاب اسلامی صبح 18 اسفند 1390، در دیدار رئیس و...
http://farsi.khamenei.ir/news-content?id=19228
حضرت آیتالله خامنهای رهبر معظم انقلاب اسلامی صبح 18 اسفند 1390، در دیدار رئیس و نمایندگان مجلس خبرگان، ضمن سپاس و تجلیل بیدریغ از حركت عظیم، به هنگام، هوشمندانه و همراه با بصیرت مردم در انتخابات 12 اسفند، به تبیین تأثیرها و پیامهای این حضور پرشكوه پرداختند و تأكید كردند: رأی اكثریت قاطع مردم در انتخابات مجلس نهم، در واقع رأی به اصل نظام اسلامی و نشاندهنده اعتماد كامل آنان به نظام بود و همچون سیلی هوشیاركننده، افرادی را كه درخصوص اصل نظام و آینده آن و مردم، در توهم و خیالپردازی بسر میبردند، بیدار، و حقیقت را آشكار كرد.
رهبر انقلاب اسلامی با تأكید بر اینكه حقیقتاً مردم عزیز كشور در این انتخابات سنگ تمام گذاشتند، افزودند: مردم در انتخابات 12 اسفند و در عرصه رویارویی با جبهه مخالفان، قدرت ناشی از ایمان و بصیرت خود را به میدان آوردند و با این حركت عظیم، طراحیهای چندین ماهه معاندان را برای انتخاباتی بیرونق، نقش بر آب كردند.
حضرت آیتالله خامنهای خاطرنشان كردند: حضور گسترده مردم در انتخابات در واقع جاری شدن رحمت الهی در كشور بود كه به همین دلیل باید شكرگزار خداوند متعال بود و پیشانی سپاس را در مقابل این رحمت الهی، بر خاك سائید.
ایشان لازمه نزول رحمت الهی را فراهم كردن موجبات رحمت الهی دانستند و افزودند: ملت ایران با حضور در صحنه، بصیرت و ایستادگی خود، موجبات رحمت الهی را فراهم كرد كه برای این توفیق نیز باید شكرگزاری كرد.
رهبر انقلاب اسلامی بار دیگر تأكید كردند: با همه وجود از مردم عزیز ایران تشكر میكنم.
حضرت آیتالله خامنهای از همه دستاندركاران انتخابات مجلس نهم، بویژه شورای نگهبان كه وظیفهای سنگین و دقیق بر عهده دارد، قدردانی كردند و افزودند: در این انتخابات، دولت، وزارت كشور، مسئولان و دستگاههای امنیتی، دستگاههای تبلیغاتی و صداوسیما واقعاً كار بزرگ و برجستهای انجام دادند و توانستند این موضوع بسیار حیاتی را به بهترین وجه به سرانجام برسانند.
در ابتدای این دیدار آیتالله مهدوی كنی رئیس مجلس خبرگان در سخنانی ضمن قدردانی از حضور با شكوه مردم در انتخابات 12 اسفند، راهنماییهای رهبر انقلاب اسلامی را در شكلگیری این حضور حماسی بسیار مؤثر دانست و گفت: یكی از اركان انقلاب و نظام، حضور مردم در صحنه است كه امام (ره) بارها بر آن تأكید میكردند.
آیتالله مهدوی كنی با تأكید بر اینكه حفظ و استمرار نظام اسلامی منوط به حفظ ستون آن یعنی ولایت و رهبری است، افزود: نمایندگان مجلس خبرگان بر عهدی كه با رهبری بستهاند، باقی هستند و حراست از جایگاه رهبری و ولایت فقیه را وظیفه خود می دانند.
http://english.khamenei.ir//index.php?option=com_content&task=view&id=1598
Supreme Leader: High Turnout in Parliamentary Elections Showed That People Trust Islamic Republic
08/03/2012
Ayatollah Khamenei the Supreme Leader of the Islamic Revolution met this morning with the chairman and members of the Assembly of Experts. Speaking at the meeting, His Eminence praised the people of Iran for their large turnout in the parliamentary elections and added that every vote in the parliamentary elections was a vote for the Islamic Republic.
\"Although the elections which were held on Friday were parliamentary elections, every vote by the people was in fact a vote for the Islamic system. The presence of the vast majority of the people at the polling stations and the large turnout - which was one of the highest rates over the past 33 years - showed that the people fully trust the Islamic system.\"
Ayatollah Khamenei added: \"In the elections that were held on the 12th of Esfand and in the arena of confronting the camp of the enemies, the people brought in their power which originates from their religious faith and insight. And with this massive movement, they foiled the plots that the enemies had been designing for months in order to minimize voter turnout.\"
He added: \"With their presence on the scene and with their insight and steadfastness, the people of Iran prepared the ground for divine blessings and it is necessary to thank God for this.\"
Referring to the paradigm of religious democracy and the position of elections in this paradigm, His Eminence reiterated: \"Elections are an important pillar of the system, and religious democracy is founded on elections. Therefore, anybody who believes in the Islamic system considers participating in the elections as his duty even if he has objections to certain issues.\"
The Supreme Leader of the Islamic Revolution added: \"In fact, all those who participated in the elections fulfilled an obligatory duty and they also showed their accurate understanding. This is because in a religious democracy, a person cannot refuse to take part in the elections under the pretext that he has certain criticisms.\"
Elsewhere in his statements, Ayatollah Khamenei referred to the outcomes of the recent parliamentary elections and stressed: \"This election acted like a slap and awakened certain people who were cherishing illusions about the Islamic Republic and the people. It opened their eyes to the truth.\"
His Eminence referred to the recent statements by the US President and stated: \"The US President has said that they are not thinking about going to war with Iran. This statement is a good and wise statement. It shows that the illusion has been dispelled. But he has also said that they will bring the people of Iran to their knees by imposing sanctions, which shows that the illusion has not been fully dispelled in this regard.\"
The Supreme Leader of the Islamic Revolution reiterated: \"The persistence of this illusion will harm US government officials and it will ruin their calculations because the camp of our enemies, particularly America, has been trying since 33 years ago to separate the people from the Islamic system by imposing sanctions on the Iranian nation and particularly by intensifying the sanctions over the past year. But everybody saw the commitment of the people to the Islamic system on the 12th of Esfand.\"
Ayatollah Khamenei said that the election also proved that the people trust the Islamic Republic, further adding: \"After the controversial elections of the year 1388, certain people concluded that the people would lose their trust in the Islamic Republic, but the recent election was a decisive and clear response to this wrong conclusion.\"
Ayatollah Khamenei stressed that in an Islamic democracy everything is based on the votes of the people. \"Islam is the main component and the spirit of religious democracy and there must be no deviation from Islam.\"
He added: \"The experience we have gained over the past 33 years has shown that Islam can bring about dignity and honor for a nation. It can specify good goals and it can also prepare the way for achieving these goals. It can give rise to a scientific movement. It can give rise to a technological and industrial movement. It can give rise to a religious and ethical movement. It can make a nation feel proud in front of other nations.\"
Ayatollah Khamenei referred to the nature of religious democracy and added that in a religious democracy, democracy originates from Islam. \"It is wrong to think that democracy has been adopted from the west. This is because although the form of democracy is the same in the Islamic Republic and in western systems, the origin is different.\"
His Eminence stressed that a religious democracy respects the votes of the people and added: \"In a religious democracy, the frameworks are completely different from the frameworks of western democracy because the frameworks of western democracy are oppressive.\"
Ayatollah Khamenei said that one example of this oppression is that it is illegal to deny the Holocaust in the west while nobody is allowed to protest about the deliberate insults against the Holy Prophet of Islam (s.w.a.). He added that another example is that women are not allowed to wear hijab to work.
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http://farsi.khamenei.ir/news-content?id=19228
حضرت آیتالله خامنهای رهبر معظم انقلاب اسلامی صبح 18 اسفند 1390، در دیدار رئیس و نمایندگان مجلس خبرگان، ضمن سپاس و تجلیل بیدریغ از حركت عظیم، به هنگام، هوشمندانه و همراه با بصیرت مردم در انتخابات 12 اسفند، به تبیین تأثیرها و پیامهای این حضور پرشكوه پرداختند و تأكید كردند: رأی اكثریت قاطع مردم در انتخابات مجلس نهم، در واقع رأی به اصل نظام اسلامی و نشاندهنده اعتماد كامل آنان به نظام بود و همچون سیلی هوشیاركننده، افرادی را كه درخصوص اصل نظام و آینده آن و مردم، در توهم و خیالپردازی بسر میبردند، بیدار، و حقیقت را آشكار كرد.
رهبر انقلاب اسلامی با تأكید بر اینكه حقیقتاً مردم عزیز كشور در این انتخابات سنگ تمام گذاشتند، افزودند: مردم در انتخابات 12 اسفند و در عرصه رویارویی با جبهه مخالفان، قدرت ناشی از ایمان و بصیرت خود را به میدان آوردند و با این حركت عظیم، طراحیهای چندین ماهه معاندان را برای انتخاباتی بیرونق، نقش بر آب كردند.
حضرت آیتالله خامنهای خاطرنشان كردند: حضور گسترده مردم در انتخابات در واقع جاری شدن رحمت الهی در كشور بود كه به همین دلیل باید شكرگزار خداوند متعال بود و پیشانی سپاس را در مقابل این رحمت الهی، بر خاك سائید.
ایشان لازمه نزول رحمت الهی را فراهم كردن موجبات رحمت الهی دانستند و افزودند: ملت ایران با حضور در صحنه، بصیرت و ایستادگی خود، موجبات رحمت الهی را فراهم كرد كه برای این توفیق نیز باید شكرگزاری كرد.
رهبر انقلاب اسلامی بار دیگر تأكید كردند: با همه وجود از مردم عزیز ایران تشكر میكنم.
حضرت آیتالله خامنهای از همه دستاندركاران انتخابات مجلس نهم، بویژه شورای نگهبان كه وظیفهای سنگین و دقیق بر عهده دارد، قدردانی كردند و افزودند: در این انتخابات، دولت، وزارت كشور، مسئولان و دستگاههای امنیتی، دستگاههای تبلیغاتی و صداوسیما واقعاً كار بزرگ و برجستهای انجام دادند و توانستند این موضوع بسیار حیاتی را به بهترین وجه به سرانجام برسانند.
در ابتدای این دیدار آیتالله مهدوی كنی رئیس مجلس خبرگان در سخنانی ضمن قدردانی از حضور با شكوه مردم در انتخابات 12 اسفند، راهنماییهای رهبر انقلاب اسلامی را در شكلگیری این حضور حماسی بسیار مؤثر دانست و گفت: یكی از اركان انقلاب و نظام، حضور مردم در صحنه است كه امام (ره) بارها بر آن تأكید میكردند.
آیتالله مهدوی كنی با تأكید بر اینكه حفظ و استمرار نظام اسلامی منوط به حفظ ستون آن یعنی ولایت و رهبری است، افزود: نمایندگان مجلس خبرگان بر عهدی كه با رهبری بستهاند، باقی هستند و حراست از جایگاه رهبری و ولایت فقیه را وظیفه خود می دانند.
http://english.khamenei.ir//index.php?option=com_content&task=view&id=1598
Supreme Leader: High Turnout in Parliamentary Elections Showed That People Trust Islamic Republic
08/03/2012
Ayatollah Khamenei the Supreme Leader of the Islamic Revolution met this morning with the chairman and members of the Assembly of Experts. Speaking at the meeting, His Eminence praised the people of Iran for their large turnout in the parliamentary elections and added that every vote in the parliamentary elections was a vote for the Islamic Republic.
\"Although the elections which were held on Friday were parliamentary elections, every vote by the people was in fact a vote for the Islamic system. The presence of the vast majority of the people at the polling stations and the large turnout - which was one of the highest rates over the past 33 years - showed that the people fully trust the Islamic system.\"
Ayatollah Khamenei added: \"In the elections that were held on the 12th of Esfand and in the arena of confronting the camp of the enemies, the people brought in their power which originates from their religious faith and insight. And with this massive movement, they foiled the plots that the enemies had been designing for months in order to minimize voter turnout.\"
He added: \"With their presence on the scene and with their insight and steadfastness, the people of Iran prepared the ground for divine blessings and it is necessary to thank God for this.\"
Referring to the paradigm of religious democracy and the position of elections in this paradigm, His Eminence reiterated: \"Elections are an important pillar of the system, and religious democracy is founded on elections. Therefore, anybody who believes in the Islamic system considers participating in the elections as his duty even if he has objections to certain issues.\"
The Supreme Leader of the Islamic Revolution added: \"In fact, all those who participated in the elections fulfilled an obligatory duty and they also showed their accurate understanding. This is because in a religious democracy, a person cannot refuse to take part in the elections under the pretext that he has certain criticisms.\"
Elsewhere in his statements, Ayatollah Khamenei referred to the outcomes of the recent parliamentary elections and stressed: \"This election acted like a slap and awakened certain people who were cherishing illusions about the Islamic Republic and the people. It opened their eyes to the truth.\"
His Eminence referred to the recent statements by the US President and stated: \"The US President has said that they are not thinking about going to war with Iran. This statement is a good and wise statement. It shows that the illusion has been dispelled. But he has also said that they will bring the people of Iran to their knees by imposing sanctions, which shows that the illusion has not been fully dispelled in this regard.\"
The Supreme Leader of the Islamic Revolution reiterated: \"The persistence of this illusion will harm US government officials and it will ruin their calculations because the camp of our enemies, particularly America, has been trying since 33 years ago to separate the people from the Islamic system by imposing sanctions on the Iranian nation and particularly by intensifying the sanctions over the past year. But everybody saw the commitment of the people to the Islamic system on the 12th of Esfand.\"
Ayatollah Khamenei said that the election also proved that the people trust the Islamic Republic, further adding: \"After the controversial elections of the year 1388, certain people concluded that the people would lose their trust in the Islamic Republic, but the recent election was a decisive and clear response to this wrong conclusion.\"
Ayatollah Khamenei stressed that in an Islamic democracy everything is based on the votes of the people. \"Islam is the main component and the spirit of religious democracy and there must be no deviation from Islam.\"
He added: \"The experience we have gained over the past 33 years has shown that Islam can bring about dignity and honor for a nation. It can specify good goals and it can also prepare the way for achieving these goals. It can give rise to a scientific movement. It can give rise to a technological and industrial movement. It can give rise to a religious and ethical movement. It can make a nation feel proud in front of other nations.\"
Ayatollah Khamenei referred to the nature of religious democracy and added that in a religious democracy, democracy originates from Islam. \"It is wrong to think that democracy has been adopted from the west. This is because although the form of democracy is the same in the Islamic Republic and in western systems, the origin is different.\"
His Eminence stressed that a religious democracy respects the votes of the people and added: \"In a religious democracy, the frameworks are completely different from the frameworks of western democracy because the frameworks of western democracy are oppressive.\"
Ayatollah Khamenei said that one example of this oppression is that it is illegal to deny the Holocaust in the west while nobody is allowed to protest about the deliberate insults against the Holy Prophet of Islam (s.w.a.). He added that another example is that women are not allowed to wear hijab to work.
25:44
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Supreme Leader Meets with Laborers - 29 April 2012 - Farsi
بازديد رهبر انقلاب از شركت كارخانجات داروپخش
http://farsi.khamenei.ir/news-content?id=19505
در سال تولید ملی و در آستانهی روز...
بازديد رهبر انقلاب از شركت كارخانجات داروپخش
http://farsi.khamenei.ir/news-content?id=19505
در سال تولید ملی و در آستانهی روز كارگر، حضرت آیتالله خامنهای رهبر معظم انقلاب اسلامی صبح روز 10 اردیبهشت 1391، با حضور در كارخانجات تولیدی داروپخش، از نزدیك در جریان آخرین دستاوردهای تولیدِ دارو در كشور قرار گرفتند و در جمع هزاران نفر از كارگران نمونهی سراسر كشور تأكید كردند: تحقق واقعی اهداف مختلف كشور از جمله استقلال سیاسی، نیازمند خوداتكایی و استقلال اقتصادی است. استقلال اقتصادی نیز به شكلگیری تولید ملی مشروط است و تولید ملی نیز با احترام حقیقی، همگانی و عملی به كار ایرانی و سرمایهی ایرانی به وجود خواهد آمد.
رهبر انقلاب اسلامی در ابتدای ورودشان به محل شركت كارخانجات داروپخش، در جایگاه یادمان شهدای كارگر حضور یافتند و با قرائت فاتحه، برای ایشان علو درجات را از درگاه خداوند مسئلت كردند.
حضرت آیتالله خامنهای سپس در سالن استریل تولید داروهای تزریقی و قطره حضور یافتند و از مراحل مختلف تولید، كنترل و بستهبندی این داروها بازدید به عمل آوردند.
بخش تولید، كنترل و بستهبندی داروهای تزریقی و قطرههای استریل چشمی و بینی شركت تولیدی داروپخش در مدت یك سال و به دست متخصصان داخلی طراحی و ساخته و تجهیز شده است. از جمله داروهای تولیدی در این بخش، داروی هورمون رشد است كه مراحل تولید آن بسیار پیچیده و تنها در انحصار چند كشور معدود است.
امروز همزمان با بازدید رهبر انقلاب اسلامی از كارخانجات تولیدی داروپخش، نخستین داروی تزریقی این مجموعه با نام تجاری «انوكساپارین 6000» تولید و روانهی بازار شد.
در این دیدار همچنین وزاری بهداشت، درمان و آموزش پزشكی و نیز تعاون، كار و رفاه اجتماعی و همچنین وزیر صنعت، معدن و تجارت گزارشی از اهم فعالیتها را ارائه كردند.
خانم دكتر وحید دستجردی وزیر بهداشت، درمان و آموزش پزشكی با اشاره به دستاوردهای كارخانههای تولید داروی كشور با وجود تحریمها گفت: تحریمها به عنوان یك فرصت موجب شده است كه متخصصان داخلی با عزم جدی در تولید دارو و بهویژه داروهای با فناوریهای پیشرفته گام بردارند و جمهوری اسلامی ایران به كشور اول منطقه در تولید دارو تبدیل شده است.
http://english.khamenei.ir//index.php?option=com_content&task=view&id=1627
Supreme Leader Meets with Laborers
29/04/2012
On the eve of International Labor Day, Ayatollah Khamenei the Supreme Leader of the Islamic Revolution met today with a group of exemplary laborers from across the country. Speaking at the meeting, His Eminence described labor as the driving force behind the progress of all societies.
Ayatollah Khamenei said that socialist and capitalist governments take advantage of laborers and added that in contrast to socialism and capitalism, Islam is honest with laborers and considers labor as valuable.
The Supreme Leader of the Islamic Revolution said that it is necessary to apply Islamic principles to labor and laborers. He added that investment and labor are two essential requirements for national production and progress. \\\"It is necessary to value Iranian labor and investment so that national production becomes viable in the real sense of the word.\\\"
His Eminence stressed that the enemies have focused their plots on economic issues and added: \\\"The signs of this great plot are becoming more visible on a daily basis in current conditions. But by Allah\\\'s favor, the Iranian nation will remove this obstacle from its path by relying on the same willpower that helped them remove the previous obstacles.\\\"
The Supreme Leader of the Islamic Revolution stated that the efforts of Iranian laborers, investors and managers are the requirement for overcoming the economic plots of the enemy. He reiterated: \\\"The people should also reveal their determination to oppose the enemy by consuming our domestic products.\\\"
Ayatollah Khamenei stressed that the government should pay attention to the issue of domestic production and stated: \\\"There is a need for fundamental work in this area. The strength our economy depends on constant efforts by the executive, legislative and judiciary branches of government.\\\"
His Eminence said that supporting healthy economic activities, labor, production and investment is among the responsibilities of the three branches of government. He referred to the measures that should be adopted in this regard and added: \\\"Improving skills, training the workforce, adopting the correct managerial perspective and creating a sense of security both for laborers and for investors are among the things that should be done.\\\"
The Supreme Leader of the Islamic Revolution said that confronting and combating economic disruption in an appropriate way is a necessity for strengthening domestic production. He added that smuggling and misusing the money that the people have invested in the banks are among the manifestations of economic disruption.
He explained: \\\"Receiving large amounts of money from our banks to spend on a particular project and then diverting the money to other things is an example of treachery and stealing from the people, and it is necessary to confront such people.\\\"
Ayatollah Khamenei said that creating competition, improving the quality of domestic products and minimizing the cost of production are other requirements for national production. He added: \\\"The government should help our production units in this regard.\\\"
The Supreme Leader of the Islamic Revolution stressed: \\\"The three branches of government, different governmental organizations, the private sector, those who are in charge of improving the culture of our society, the IRIB and everybody else should be at the service of national production so that by Allah\\\'s favor, we can strike a serious blow to the blood-thirsty enemies of the Iranian nation.\\\"
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Description:
بازديد رهبر انقلاب از شركت كارخانجات داروپخش
http://farsi.khamenei.ir/news-content?id=19505
در سال تولید ملی و در آستانهی روز كارگر، حضرت آیتالله خامنهای رهبر معظم انقلاب اسلامی صبح روز 10 اردیبهشت 1391، با حضور در كارخانجات تولیدی داروپخش، از نزدیك در جریان آخرین دستاوردهای تولیدِ دارو در كشور قرار گرفتند و در جمع هزاران نفر از كارگران نمونهی سراسر كشور تأكید كردند: تحقق واقعی اهداف مختلف كشور از جمله استقلال سیاسی، نیازمند خوداتكایی و استقلال اقتصادی است. استقلال اقتصادی نیز به شكلگیری تولید ملی مشروط است و تولید ملی نیز با احترام حقیقی، همگانی و عملی به كار ایرانی و سرمایهی ایرانی به وجود خواهد آمد.
رهبر انقلاب اسلامی در ابتدای ورودشان به محل شركت كارخانجات داروپخش، در جایگاه یادمان شهدای كارگر حضور یافتند و با قرائت فاتحه، برای ایشان علو درجات را از درگاه خداوند مسئلت كردند.
حضرت آیتالله خامنهای سپس در سالن استریل تولید داروهای تزریقی و قطره حضور یافتند و از مراحل مختلف تولید، كنترل و بستهبندی این داروها بازدید به عمل آوردند.
بخش تولید، كنترل و بستهبندی داروهای تزریقی و قطرههای استریل چشمی و بینی شركت تولیدی داروپخش در مدت یك سال و به دست متخصصان داخلی طراحی و ساخته و تجهیز شده است. از جمله داروهای تولیدی در این بخش، داروی هورمون رشد است كه مراحل تولید آن بسیار پیچیده و تنها در انحصار چند كشور معدود است.
امروز همزمان با بازدید رهبر انقلاب اسلامی از كارخانجات تولیدی داروپخش، نخستین داروی تزریقی این مجموعه با نام تجاری «انوكساپارین 6000» تولید و روانهی بازار شد.
در این دیدار همچنین وزاری بهداشت، درمان و آموزش پزشكی و نیز تعاون، كار و رفاه اجتماعی و همچنین وزیر صنعت، معدن و تجارت گزارشی از اهم فعالیتها را ارائه كردند.
خانم دكتر وحید دستجردی وزیر بهداشت، درمان و آموزش پزشكی با اشاره به دستاوردهای كارخانههای تولید داروی كشور با وجود تحریمها گفت: تحریمها به عنوان یك فرصت موجب شده است كه متخصصان داخلی با عزم جدی در تولید دارو و بهویژه داروهای با فناوریهای پیشرفته گام بردارند و جمهوری اسلامی ایران به كشور اول منطقه در تولید دارو تبدیل شده است.
http://english.khamenei.ir//index.php?option=com_content&task=view&id=1627
Supreme Leader Meets with Laborers
29/04/2012
On the eve of International Labor Day, Ayatollah Khamenei the Supreme Leader of the Islamic Revolution met today with a group of exemplary laborers from across the country. Speaking at the meeting, His Eminence described labor as the driving force behind the progress of all societies.
Ayatollah Khamenei said that socialist and capitalist governments take advantage of laborers and added that in contrast to socialism and capitalism, Islam is honest with laborers and considers labor as valuable.
The Supreme Leader of the Islamic Revolution said that it is necessary to apply Islamic principles to labor and laborers. He added that investment and labor are two essential requirements for national production and progress. \\\"It is necessary to value Iranian labor and investment so that national production becomes viable in the real sense of the word.\\\"
His Eminence stressed that the enemies have focused their plots on economic issues and added: \\\"The signs of this great plot are becoming more visible on a daily basis in current conditions. But by Allah\\\'s favor, the Iranian nation will remove this obstacle from its path by relying on the same willpower that helped them remove the previous obstacles.\\\"
The Supreme Leader of the Islamic Revolution stated that the efforts of Iranian laborers, investors and managers are the requirement for overcoming the economic plots of the enemy. He reiterated: \\\"The people should also reveal their determination to oppose the enemy by consuming our domestic products.\\\"
Ayatollah Khamenei stressed that the government should pay attention to the issue of domestic production and stated: \\\"There is a need for fundamental work in this area. The strength our economy depends on constant efforts by the executive, legislative and judiciary branches of government.\\\"
His Eminence said that supporting healthy economic activities, labor, production and investment is among the responsibilities of the three branches of government. He referred to the measures that should be adopted in this regard and added: \\\"Improving skills, training the workforce, adopting the correct managerial perspective and creating a sense of security both for laborers and for investors are among the things that should be done.\\\"
The Supreme Leader of the Islamic Revolution said that confronting and combating economic disruption in an appropriate way is a necessity for strengthening domestic production. He added that smuggling and misusing the money that the people have invested in the banks are among the manifestations of economic disruption.
He explained: \\\"Receiving large amounts of money from our banks to spend on a particular project and then diverting the money to other things is an example of treachery and stealing from the people, and it is necessary to confront such people.\\\"
Ayatollah Khamenei said that creating competition, improving the quality of domestic products and minimizing the cost of production are other requirements for national production. He added: \\\"The government should help our production units in this regard.\\\"
The Supreme Leader of the Islamic Revolution stressed: \\\"The three branches of government, different governmental organizations, the private sector, those who are in charge of improving the culture of our society, the IRIB and everybody else should be at the service of national production so that by Allah\\\'s favor, we can strike a serious blow to the blood-thirsty enemies of the Iranian nation.\\\"
24:36
|
[29 April 2012] UNRWA; Empowering Palestinian Youth Refugees - Remember Palestine - English
[29 April 2012] UNRWA; Empowering Palestinian Youth Refugees - Remember Palestine - English
A two-day international conference on "Engaging Youth: Palestine Refugees in a Changing Middle...
[29 April 2012] UNRWA; Empowering Palestinian Youth Refugees - Remember Palestine - English
A two-day international conference on "Engaging Youth: Palestine Refugees in a Changing Middle East" convened by the United Nations Relief and Works Agency for Palestine Refugees in the Near East (UNRWA), concluded on the 20th of April in Brussels with UNRWA Commissioner-General, Filippo Grandi, unveiling ten "Youth Commitments" on behalf of the UN Agency. The commitments also included enhanced vocational training and micro-finance opportunities, fundraising for scholarships, expanding its successful skills programme for young refugees first piloted in Syria, advocacy on rights of special concern to youth.
The idea of the conference was to increase Youth participation, economically empowering refugee youth, building and investing in human capital, and youth confronting marginalisation. The edition of the show will focus on the perspectives of youth Palestinians and how the new generations of Palestinians refuges manage pending inherited issues as their right to return and how organizations like the United Nations Relief and Works Agency for Palestine Refugees in the Near East (UNRWA) can help to empower them.
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Description:
[29 April 2012] UNRWA; Empowering Palestinian Youth Refugees - Remember Palestine - English
A two-day international conference on "Engaging Youth: Palestine Refugees in a Changing Middle East" convened by the United Nations Relief and Works Agency for Palestine Refugees in the Near East (UNRWA), concluded on the 20th of April in Brussels with UNRWA Commissioner-General, Filippo Grandi, unveiling ten "Youth Commitments" on behalf of the UN Agency. The commitments also included enhanced vocational training and micro-finance opportunities, fundraising for scholarships, expanding its successful skills programme for young refugees first piloted in Syria, advocacy on rights of special concern to youth.
The idea of the conference was to increase Youth participation, economically empowering refugee youth, building and investing in human capital, and youth confronting marginalisation. The edition of the show will focus on the perspectives of youth Palestinians and how the new generations of Palestinians refuges manage pending inherited issues as their right to return and how organizations like the United Nations Relief and Works Agency for Palestine Refugees in the Near East (UNRWA) can help to empower them.
23:01
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Rahber on Labour Week - 29 April 2012 - Farsi sub English
Vali Amr Muslimeen Ayatullah Sayyed Ali Khamenei delivered this speech in front of thousands of labourers working in Islamic Republic of Iran on 29 April 2012.
Supreme Leader Meets with Laborers...
Vali Amr Muslimeen Ayatullah Sayyed Ali Khamenei delivered this speech in front of thousands of labourers working in Islamic Republic of Iran on 29 April 2012.
Supreme Leader Meets with Laborers
29/04/2012
On the eve of International Labor Day, Ayatollah Khamenei the Supreme Leader of the Islamic Revolution met today with a group of exemplary laborers from across the country. Speaking at the meeting, His Eminence described labor as the driving force behind the progress of all societies.
Ayatollah Khamenei said that socialist and capitalist governments take advantage of laborers and added that in contrast to socialism and capitalism, Islam is honest with laborers and considers labor as valuable.
The Supreme Leader of the Islamic Revolution said that it is necessary to apply Islamic principles to labor and laborers. He added that investment and labor are two essential requirements for national production and progress. \\\\\\\"It is necessary to value Iranian labor and investment so that national production becomes viable in the real sense of the word.\\\\\\\"
His Eminence stressed that the enemies have focused their plots on economic issues and added: \\\\\\\"The signs of this great plot are becoming more visible on a daily basis in current conditions. But by Allah\\\\\\\'s favor, the Iranian nation will remove this obstacle from its path by relying on the same willpower that helped them remove the previous obstacles.\\\\\\\"
The Supreme Leader of the Islamic Revolution stated that the efforts of Iranian laborers, investors and managers are the requirement for overcoming the economic plots of the enemy. He reiterated: \\\\\\\"The people should also reveal their determination to oppose the enemy by consuming our domestic products.\\\\\\\"
Ayatollah Khamenei stressed that the government should pay attention to the issue of domestic production and stated: \\\\\\\"There is a need for fundamental work in this area. The strength our economy depends on constant efforts by the executive, legislative and judiciary branches of government.\\\\\\\"
His Eminence said that supporting healthy economic activities, labor, production and investment is among the responsibilities of the three branches of government. He referred to the measures that should be adopted in this regard and added: \\\\\\\"Improving skills, training the workforce, adopting the correct managerial perspective and creating a sense of security both for laborers and for investors are among the things that should be done.\\\\\\\"
The Supreme Leader of the Islamic Revolution said that confronting and combating economic disruption in an appropriate way is a necessity for strengthening domestic production. He added that smuggling and misusing the money that the people have invested in the banks are among the manifestations of economic disruption.
He explained: \\\\\\\"Receiving large amounts of money from our banks to spend on a particular project and then diverting the money to other things is an example of treachery and stealing from the people, and it is necessary to confront such people.\\\\\\\"
Ayatollah Khamenei said that creating competition, improving the quality of domestic products and minimizing the cost of production are other requirements for national production. He added: \\\\\\\"The government should help our production units in this regard.\\\\\\\"
The Supreme Leader of the Islamic Revolution stressed: \\\\\\\"The three branches of government, different governmental organizations, the private sector, those who are in charge of improving the culture of our society, the IRIB and everybody else should be at the service of national production so that by Allah\\\\\\\'s favor, we can strike a serious blow to the blood-thirsty enemies of the Iranian nation.\\\\\\\"
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Description:
Vali Amr Muslimeen Ayatullah Sayyed Ali Khamenei delivered this speech in front of thousands of labourers working in Islamic Republic of Iran on 29 April 2012.
Supreme Leader Meets with Laborers
29/04/2012
On the eve of International Labor Day, Ayatollah Khamenei the Supreme Leader of the Islamic Revolution met today with a group of exemplary laborers from across the country. Speaking at the meeting, His Eminence described labor as the driving force behind the progress of all societies.
Ayatollah Khamenei said that socialist and capitalist governments take advantage of laborers and added that in contrast to socialism and capitalism, Islam is honest with laborers and considers labor as valuable.
The Supreme Leader of the Islamic Revolution said that it is necessary to apply Islamic principles to labor and laborers. He added that investment and labor are two essential requirements for national production and progress. \\\\\\\"It is necessary to value Iranian labor and investment so that national production becomes viable in the real sense of the word.\\\\\\\"
His Eminence stressed that the enemies have focused their plots on economic issues and added: \\\\\\\"The signs of this great plot are becoming more visible on a daily basis in current conditions. But by Allah\\\\\\\'s favor, the Iranian nation will remove this obstacle from its path by relying on the same willpower that helped them remove the previous obstacles.\\\\\\\"
The Supreme Leader of the Islamic Revolution stated that the efforts of Iranian laborers, investors and managers are the requirement for overcoming the economic plots of the enemy. He reiterated: \\\\\\\"The people should also reveal their determination to oppose the enemy by consuming our domestic products.\\\\\\\"
Ayatollah Khamenei stressed that the government should pay attention to the issue of domestic production and stated: \\\\\\\"There is a need for fundamental work in this area. The strength our economy depends on constant efforts by the executive, legislative and judiciary branches of government.\\\\\\\"
His Eminence said that supporting healthy economic activities, labor, production and investment is among the responsibilities of the three branches of government. He referred to the measures that should be adopted in this regard and added: \\\\\\\"Improving skills, training the workforce, adopting the correct managerial perspective and creating a sense of security both for laborers and for investors are among the things that should be done.\\\\\\\"
The Supreme Leader of the Islamic Revolution said that confronting and combating economic disruption in an appropriate way is a necessity for strengthening domestic production. He added that smuggling and misusing the money that the people have invested in the banks are among the manifestations of economic disruption.
He explained: \\\\\\\"Receiving large amounts of money from our banks to spend on a particular project and then diverting the money to other things is an example of treachery and stealing from the people, and it is necessary to confront such people.\\\\\\\"
Ayatollah Khamenei said that creating competition, improving the quality of domestic products and minimizing the cost of production are other requirements for national production. He added: \\\\\\\"The government should help our production units in this regard.\\\\\\\"
The Supreme Leader of the Islamic Revolution stressed: \\\\\\\"The three branches of government, different governmental organizations, the private sector, those who are in charge of improving the culture of our society, the IRIB and everybody else should be at the service of national production so that by Allah\\\\\\\'s favor, we can strike a serious blow to the blood-thirsty enemies of the Iranian nation.\\\\\\\"
8:38
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[28 May 2012] West media distorts reality in Syria - English
[28 May 2012] "West media distorts reality in Syria" - English
Reports say about 280 UN observers are currently monitoring the Syrian ceasefire, which was part of the six-point peace...
[28 May 2012] "West media distorts reality in Syria" - English
Reports say about 280 UN observers are currently monitoring the Syrian ceasefire, which was part of the six-point peace plan brokered by Kofi Annan in March.
An interview with Hesham Tillawi, host of Current Issues TV & Radio, from Lafayette
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Description:
[28 May 2012] "West media distorts reality in Syria" - English
Reports say about 280 UN observers are currently monitoring the Syrian ceasefire, which was part of the six-point peace plan brokered by Kofi Annan in March.
An interview with Hesham Tillawi, host of Current Issues TV & Radio, from Lafayette
60:26
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2:31
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