Friday Sermon in Tehran Led by the Supreme Leader of the Islamic Revolution

First Sermon

In the Name of God, the Most Gracious, the Most Merciful

"All praise is due to God, the Lord of the worlds. We praise Him, seek His help, turn to Him, ask for His forgiveness, and send blessings and peace upon His beloved, His chosen one, and the best of His creation, the guardian of His secrets and the deliverer of His messages, the herald of His mercy and the warner of His wrath, our master, our prophet, and the beloved of our hearts, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and immaculate progeny and his chosen companions. O God, send blessings upon Your guardian and Your proof, the owner of the time, the manifestation of faith, and the announcer of the rulings of the Quran, and send blessings upon the leaders of the Muslims, the protectors of the oppressed, and the guides of the believers."

The nineteenth day of the blessed month of Ramadan is the Day of Qadr and the day of the martyrdom of the master and leader of the pious, Amir al-Mu'minin (peace be upon him). At the beginning of my remarks, I advise all of you, my brothers and sisters, and myself to remember God and to observe piety in the sight of God. The fasts of this month, the acts of worship of this month, the deeds of the nights of Qadr in this month, and the recitation of the Quran, one of their most important effects is that our hearts, the hearts of the pious and God-conscious, become alive.

In this first sermon, I would like to briefly discuss the topic of supplication; because besides the fact that this month of Ramadan is the month of supplication, the nights and days of Qadr are also special times for supplication; let us take advantage of this opportunity. Then, I will say a few words about Amir al-Mu'minin.

Regarding supplication, our summary is that supplication is the manifestation of servitude before God and for strengthening the spirit of servitude in man, and this spirit of servitude and feeling of being a servant before God is precisely what the divine prophets have focused their training and efforts on from the beginning to the end, which is to revive the spirit of servitude in man. The source of all human virtues and good deeds that a person may perform - whether in personal or social and public spheres - is this feeling of servitude before God. The opposite of this feeling of servitude is self-centeredness, selfishness, and self-worship; it is egotism. This egotism is what causes all moral ailments and their practical consequences in humans. The source of all the wars and killings in the world, and the injustices that occur, and the source of all the disasters that have happened throughout history - which you have read, heard, or are witnessing today - is the feeling of egotism and selfishness in a group of humans, which is the source of this corruption and disorder in their lives. Servitude is the opposite of this selfishness and egotism. If this self-centeredness and selfishness is directed against God Almighty - that is, if a person places himself before the Lord - the result of that in a person is rebellion: tyranny. Tyranny is not only kings; each of us humans may, God forbid, cultivate and nurture a tyrant and an idol within ourselves. Rebellion against God and having self-centeredness leads to the growth of tyranny in a person. If this self-centeredness is directed against other humans, the result is the disregard for the rights of others; encroachment and reaching out to the rights of this and that. If this self-centeredness occurs against nature, the result is the destruction of the natural environment; that is, what today is rightly emphasized regarding the issue of the environment in the world. Disregarding the natural environment of human life is also the result of rebellion, self-centeredness, and selfishness against nature.

Supplication is against all of these. When we supplicate, we actually create this state of humility within ourselves and suppress our self-centeredness and selfishness, and as a result, the universe and the environment of human life remain safe from rebellion and encroachment on rights and nature. Thus, it is said: "Supplication is the essence of worship"; the essence of every worship is supplication. Worship is for the purpose of making a person humble before God Almighty and also to make his heart obedient and submissive. This obedience and humility before God is not of the same kind as the humility and submission of humans before one another; rather, it is the humility and submission before the Absolute Good, the Absolute Beauty, the Absolute Grace, and the Absolute Favor of Him.

Therefore, supplication is a blessing, and the opportunity to supplicate is a blessing. In the will of Amir al-Mu'minin (peace be upon him) to Imam Hasan al-Mujtaba (peace be upon him), this meaning has been conveyed: "Know that He who holds the treasures of the kingdom of this world and the Hereafter has permitted your supplication and has taken upon Himself to answer you"; God Almighty, who has all the power of the heavens and the earth in His grasp, has allowed you to supplicate and speak to Him and ask of Him. "And He commands you to ask Him so that He may give you"; you should demand from Him so that He may grant you. This relationship of asking and receiving from God is the source of the elevation of the human spirit and the same is the strengthening of the spirit of servitude. "And He is the Most Merciful, the Most Generous, who has not placed between you and Him any intermediary, any distance, or any veil"; God Almighty has not placed any intermediary, distance, or veil between Himself and you. Whenever you begin to speak with God and express your needs, God Almighty hears your voice and request. With God, one can always converse, one can engage in dialogue, one can become familiar, and one can ask of Him. This is a very great opportunity and blessing for humanity.

The most important characteristic of supplication - which I have previously spoken about to some extent - is this connection with God and the feeling of servitude before God, the greatest effect and characteristic of God; asking from God, and then God Almighty will respond. Of course, divine response from the Lord has no conditions; it is we who, through our actions, prevent the response; it is we who cause our supplication to be disregarded, which itself is one of the teachings that can be derived from supplication, and one of the characteristics of supplication is this.

One of the blessings of the supplications that have been transmitted from the Imams (peace be upon them) is that these supplications are full of divine teachings. The Sahifa al-Sajjadiyya, the supplication of Kumayl, the supplication of the Sha'ban supplication, the supplication of Abu Hamza al-Thumali - and the other supplications that have been transmitted - are full of divine teachings that if someone reads and understands them, in addition to the heart connection and attachment that he gains with the Divine Essence and the Lordship, he also acquires a great amount of knowledge from these supplications.

I strongly recommend to the youth to pay attention to the translation of these supplications. These supplications of Arafa and Abu Hamza are full of teachings. When we read in the supplication of Kumayl: "O God, forgive me the sins that prevent supplication; O God, forgive me the sins that bring down calamities" or "bring down punishments", all of these are divine teachings; meaning that we human beings sometimes commit mistakes and sins that prevent our supplication from being answered and accepted; sins that bring calamities upon us. Sometimes public and national calamities arise due to sins, and of course it is not announced that this calamity arose due to this sin; but when thoughtful individuals reflect, they understand that this calamity is due to what action directed towards this nation. Sometimes the effects of actions are immediate, and sometimes they are delayed; these are what supplication tells us. Or when in the supplication of Abu Hamza we say: "My knowledge of You, O my Lord, is my guide to You, and my love for You is my intercessor to You"; that I know You, this itself is my guide to You; that I love You and Your love is in my heart, this itself is my intercessor before You. "And I am confident of guidance by Your guidance and I am at rest from my intercession except Your intercession"; when I observe this guide, this knowledge of mine about You - which is my guide and evidence - I look at this love that I have for You; I see that it is You who has created this love and guidance; it is You who is helping. See, this opens the eyes of a person; this creates a knowledge; this is from divine teachings; divine help, divine success, and divine grace; these can be found in supplications. Therefore, appreciate the value of supplication.

Supplication is speaking to God; now it can be in Persian or in your own language; whatever you want to say to God; this is supplication. Whatever you want to share with Him. Sometimes asking for needs is not the only thing; it is just being in communion with God. Needs are also various; sometimes a person asks God Almighty for His pleasure or seeks His forgiveness, this is one kind of need. At another time, a person requests material things; there is no harm in that. Asking from God - anything and in any language - is good. And it has the qualities we mentioned (connection with God and the feeling of servitude). Of course, the supplications transmitted from the Imams (peace be upon them) have the best content in the most beautiful words and are full of divine teachings that should be appreciated and one should resort to them.

Now, let me say a word about Amir al-Mu'minin. The life of Amir al-Mu'minin is considered the life of a complete Muslim and a person of the highest caliber; the model is Amir al-Mu'minin. The period of Amir al-Mu'minin's life, his childhood and youth, was spent in the embrace of the Prophet and under the training of the Prophet, and he was raised in the lap of the Prophet and trained by him. In the early years of his youth and adolescence, the issue of the Prophethood and the difficult events that occurred with the Prophethood of the Prophet arose, and Amir al-Mu'minin was constantly connected to the Prophet and experienced all these events. From the beginning of the Prophethood until the day when the Prophethood and mission were announced, attacks and hardships began. Amir al-Mu'minin himself says: "I was following him like a young lamb follows its mother"; I was constantly connected to the Messenger of God. "Every day, he would raise for me a lesson from his morals and command me to emulate him"; every day, with his actions and morals, he taught me a new lesson and asked me to act upon it. The Prophet was nurturing and shaping this lofty and celestial personality. "And he would spend time every year in Hira"; he would spend some time in the cave of Hira every year. "I would see him and no one else would see him"; I would go to see him; no one else would approach him and see him. "And there was no one else in Islam at that time except the Messenger of God (peace be upon him) and Khadijah, and I was the third of them"; the only house whose inhabitants were Muslims was our house; it was the Prophet, Khadijah, and me. "I would see the light of Prophethood and smell the pleasant fragrance of Prophethood"; I would see the light of Prophethood; I would smell the delightful fragrance of Prophethood. Amir al-Mu'minin was raised in this manner.

Then the events of Prophethood and hardships arose; the day when the Prophet and the Muslims were expelled from Mecca and they had to take refuge in the Shi'b of Abu Talib - that valley and crevice of the mountain that belonged to Abu Talib; a place without water and grass - Amir al-Mu'minin was seventeen years old. The seventeen-year-old youth entered the Shi'b of Abu Talib and they emerged miraculously after twenty years. When the Prophet went to Ta'if to perhaps make an impact there - where he stayed for ten days - Amir al-Mu'minin was with the Prophet; when the nobles and wealthy of Ta'if realized that the Prophet had come to Ta'if, they incited the servants and the people of the streets and markets, and they threw stones at the Prophet; Amir al-Mu'minin stood there and defended the Prophet. The night when a few of the prominent figures of Medina secretly came to the old house of Abdul Muttalib and sat beside the Prophet for allegiance, and the disbelievers of Quraysh found out and surrounded that house to attack, those who came to defend were Amir al-Mu'minin and Hamzah. This young man - a faithful young man, a radiant young man, a young man connected to the source of revelation, a true believer, pious and completely pure - devoted all his existence during these thirteen years to defending the mission and the Prophet. The hardest tasks during the migration of the Prophet were also undertaken by Amir al-Mu'minin; that is, transferring the women (the daughters of the Prophet) and delivering the trusts that were in the hands of the Prophet and then reaching himself to the forces and Medina; then in Medina, he was the first-class commander, the first-class believer, the first-class student of the Prophet and the first-class worshiper among all the Muslims. In battle, all eyes were on him; in the mosque and during worship, all hearts were under the influence of his radiant heart. At the foot of the Prophet's pulpit, he was the most receptive, knowledgeable, and inquisitive of all the students; in one narration, it is mentioned that they asked him: Why do you narrate so much from the Prophet? He replied: I would ask the Prophet, and he would answer; when I did not ask, he would first speak to me. Therefore, he was a first-class student. During the time of the Prophet, these ten years, with all the hardships, sweetness, and bitterness, passed in this manner.

After the passing of the Prophet, the incident of Saqifah and the issue of the caliphate arose. Well, it was clear that the right belonged to Amir al-Mu'minin and he considered the right to belong to himself; but he did not engage in disputes and controversies. When the allegiance was completed and the Imam was compelled and did not want to stand against the crowd of people and create a fitna, he submitted to the allegiance. Then he withdrew from work and initially sat in a corner; meaning that he did not want to create any disturbance for those who were in charge. After a while, he felt that the Islamic community needed him: "Until I saw that the people were returning to erase the religion of Muhammad (peace be upon him)"; then he entered the field. Cooperation, participation, and assistance to those who were managing the community, guiding and helping them where they stumbled; in areas where they made mistakes; whether in scientific or political matters, in all areas; this is acknowledged by all; this is not something we Shi'ahs say. The books of narrations and the histories of Muslims, both Shi'ah and Sunni, are full of the assistance of Amir al-Mu'minin that: "If it were not for Ali, Umar would have perished"; this has been narrated many times by Sunnis; this is not our claim. His guidance and assistance in military campaigns, in the execution of limits, in political matters, etc.; he was the complete guide, the axis, and the center of illumination in the Islamic community. These twenty-five years also passed in the manner that is well-known and you know.

Then it was time for the caliphate. At that time, Amir al-Mu'minin led the miracle of management and governance in all of history. These four years and nine months, ten months of the governance of Amir al-Mu'minin, is a miracle of governance; no similar government has been seen; a government of absolute justice, absolute courage, accompanied by absolute oppression. The situation that did not arise during the time of the Prophet; during the time of the Prophet, the lines were clear, the distances were known; but during the time of Amir al-Mu'minin, the problems were much more complex and intertwined; and that too with the vastness of the Islamic world. During the time of the Prophet, there were only Medina and Mecca and a few other cities. During the time of Amir al-Mu'minin, there was a vast, immense country, newly Muslim people, and tangled ideological borders and many other problems; in such a society, Amir al-Mu'minin established a government that all just governments of the world aspire to resemble even slightly; and yet they cannot, and no one has been able to do so until today. The embodiment of justice, the embodiment of sanctity, the embodiment of fairness, the embodiment of mercy, the embodiment of management, the embodiment of courage, the embodiment of respecting human rights, and the embodiment of servitude before the Lord; this is the summary of the life of Amir al-Mu'minin.

In the supplications and remembrances last night, this phrase was: "O God, curse the killers of Amir al-Mu'minin"; O God! Curse the killers of Amir al-Mu'minin, distance them from Your mercy. In the mosque of Kufa, one person struck the blessed head of the Imam with a sword; but he says killers! See, this is one of the lessons that a person learns from supplication. It is not necessary for a person to be directly present in an incident for the incident to be attributed to him. From the day that the uproar of arbitration arose in the Battle of Siffin, a group of superficialists were deceived by the Qurans on the spears and so thickened this deception that they dared to pressure a noble human being like Ali and bully him into accepting arbitration; from that day, those who were active in that incident are among the killers of Amir al-Mu'minin; up to those who did not appreciate him; up to those who helped; up to those who accompanied him in the martyrdom of this great human being in history due to their personal desires or lusts. May God's curse be upon all of them!

Today is the day of the tragedy of Amir al-Mu'minin. This morning, an incident began from the mosque of Kufa, the consequences of which continued for a long time and perhaps one could say for centuries. Thus, Gabriel the trustworthy or the heavenly herald between heaven and earth cried out: "The pillars of guidance have collapsed"; "Ali, the chosen one, has been killed"; "Ali was killed in the place of worship due to his extreme justice"; the crime of Amir al-Mu'minin was his "justice" and it was this justice that led him to this lofty rank and to martyrdom. Martyrdom is also a degree for Amir al-Mu'minin. The day when the bloody body of that Imam was taken out of the mosque, some cried; everyone was affected, and hearts were bursting with grief and sorrow, Amir al-Mu'minin said that day: "This is what God and His Messenger promised us, and God and His Messenger spoke the truth." According to the narration, he said to Imam Hasan: My son, why are you crying? "This is your grandfather, the Messenger of God, and this is Khadijah, and this is your mother Fatimah"; all of them are waiting for Ali to join them.

"In the Name of God, the Most Gracious, the Most Merciful. Say: He is God, the One. God, the Eternal. He neither begets nor is born, and there is none comparable to Him."

O Lord! We beseech You by the proximity of Amir al-Mu'minin and his high rank with You to make us in action, ethics, speech, and conduct followers of Amir al-Mu'minin. O Lord! Make what we say and hear effective in the speaker and the listener; make us Muslims in the true sense of the word; grant the supplications of these believing and God-seeking people in these nights and days.

O Lord! Grant the needs of all the needy; include our deceased in Your mercy and forgiveness. O Lord! Unite the pure souls of the dear martyrs and the blessed spirit of our great Imam with Your saints. O Lord! Send down Your mercy and forgiveness upon us; forgive us; have mercy upon us; support and assist us.

Second Sermon

In the Name of God, the Most Gracious, the Most Merciful

All praise is due to God, the Lord of the worlds, and blessings and peace be upon our master and prophet, Abu al-Qasim al-Mustafa Muhammad and upon his pure and immaculate progeny, especially upon Amir al-Mu'minin and the pure Siddiqa, and Hasan and Husayn, the masters of the youth of Paradise, and Ali ibn Husayn and Zain al-Abidin and Muhammad ibn Ali al-Baqir and Ja'far ibn Muhammad al-Sadiq and Musa ibn Ja'far al-Kadhim and Ali ibn Musa al-Ridha and Muhammad ibn Ali al-Jawad and Ali ibn Muhammad al-Hadi and Hasan ibn Ali al-Zaki al-Askari and the Awaited Mahdi, may God's blessings be upon them all, and send blessings upon the leaders of the Muslims, the protectors of the oppressed, and the guides of the believers, and ask forgiveness from God for me and for you.

I remind all brothers and sisters once again not to forget God-consciousness. It is the duty of all of us to observe piety. Our constant advice to ourselves and to our religious brothers and sisters should be to observe piety.

In this sermon, I would like to say a few words regarding regional issues and then share some thoughts with our Arab brothers. The issue of Lebanon was not an ordinary matter. This thirty-three-day war was a historical phenomenon. We do not recall an incident similar to it in this entire region, and the enemies of the Muslim nations and the awakening of Islam never expected such a thing; but it happened.

This thirty-three-day war had a victorious side and a defeated side. It is clear that the victorious side was Hezbollah of Lebanon, the resistance of Lebanon, the people of Lebanon, and in fact the Islamic Ummah. All nations rejoiced. You have heard, and the reality is that today the name of Hezbollah and its leader is among the sweetest names in the Islamic world and among Arab countries and among nations. Their individuals are among the most beloved people. In our own country, it is the same. In Turkey, Egypt, North Africa, and in Islamic countries, it is the same. This indicates that all the Islamic world considers itself a part of this victory. The defeated side, of course, were the Zionists; the illegitimate government of Israel; but no one in the world remained who did not consider America among the defeated parties. The Europeans also stated this, others said it, and even the Americans themselves, in various ways, indicated it. America also suffered defeat in this matter. It is obvious that they have various dependencies in the region; they are also considered part of the defeated faction. As we mentioned, this victory on one side and defeat on the other side was a great incident and it carries lessons that nations - whether the enemies want it or not - will learn from; that is, the Palestinian nation, the Iraqi nation, Iran, and other nations all saw with their own eyes that the path of resistance and standing firm is the only path to victory; there is no other way; even if the resisting group is small; even if the power opposing it is the world's first-class army and is supported by America. Whatever it is, this is a divine secret and tradition.

Standing firm is the means to victory, but those who resist must not fear the dangers of resistance. If they are afraid, their resistance will be disrupted and victory will not be achieved, and this is the affliction of most nations and groups, who become fearful midway. If that group, nation, and community that wants to resist does not fear the loss of life's pleasures, the loss of life, and the loss of comfort and does not become upset and agitated and moves forward, undoubtedly resistance will be accompanied by victory. When this resistance is accompanied by faith, it will continue. Thus, we say and have always said that faith accompanied by resistance leads to victory. Our meaning is not only religious faith; faith in any principle. Of course, if it is religious faith, then God Almighty has promised that all the laws of nature and history will be at the service of these resistors: "Whoever desires the immediate, We hasten for him therein what We will for whom We will"; this pertains to those who want the world, their intention is worldly; but they have the will, they want, and God gives; and whoever has the intention of religion, it is the same. "We extend to these and those". This is a divine tradition.

This incident in Lebanon taught a lesson to all Muslims, and you dear brothers and sisters should know that after the incident in Lebanon, the page of events in this region has turned, and its effects may not be immediately apparent; but gradually and in the long term, it will become clear to everyone. Nations once again saw with their own eyes after the Islamic Revolution - which the victory of the Islamic Revolution had been experienced there - that the only way to achieve victory and salvation is through resistance against the oppressors, aggressors, and tyrants.

What I want to convey is that the defeated parties in this incident have not remained idle and will not remain idle; the matter is not over. They are busy with activities and efforts to contain the results of this failure and defeat; because the blow they received was a severe blow. The blow to the illegitimate government of Israel is that the West - Europe, America, and others - has always tried to keep it standing for fifty years. The survival of this government depends on its army. What was exposed in this incident was the Israeli army, which the government and the entire national spirit depend on. This army got stuck in the mud and was defeated by a non-military group with very limited and minimal resources. Therefore, it is a severe shock, and America and the international Zionist activists and their other supporters are all trying to somehow contain and compensate for this defeat. We must be vigilant and see what has been prepared against the Islamic world, against the Islamic Ummah, and against various Muslim nations - whether alone or together - we must be alert and awake. First of all, their program in Lebanon is to weaken Hezbollah. They could not, but they did not give up. Politically, they are trying to weaken Hezbollah as much as they can. They want to prevent Hezbollah from becoming stronger and more powerful; they are applying political pressures on it. These UN forces called "UNIFIL" that came from various countries and whose mission is to support the people of Lebanon against foreign aggression, they want to change the mission of these forces and set them against Hezbollah - which is the living force of Lebanon. These actions are part of their plans. Of course, the countries that sent these forces are aware that they should not confront the people of Lebanon and should not clash with Hezbollah, but American policies are pursuing these things.

The people of Lebanon love Hezbollah. Most prominent Lebanese politicians - whether Shia, Sunni, or Christian - are fond of Hezbollah and take pride in it, but there are also enemies who are trying.

One of the things they are pursuing is the issues of Palestine. What is happening in Palestine is partly to compensate for the disgrace of Israel in the Lebanon incident. A significant part of this pressure, this daily massacre of people in Palestine, this attack on various points - whether on the eastern coast or in Gaza - is to compensate for that disgrace, and they are trying to overthrow the Hamas government. What I want to draw the attention of our Palestinian brothers to - which has also been mentioned in the Arabic statements - is that we and the people of Palestine and all Muslim nations must be careful not to turn the reality of people against the occupier into people against people. This is the enemy's effort; Palestinians against Palestinians; in Iraq, Iraqis against Iraqis. This must be monitored and guarded by all. Today, unity is the most important need of the Palestinian people, just like in other regions of the world.

Among the actions that the enemies are pursuing are the issues of Iraq. Of course, the issues of Iraq existed before the Lebanon incident and have now intensified. Iraq and Lebanon and the events that have occurred are links in a chain of American disintegration. They wanted to do something, they started from Iraq, it did not work; they went after it in Lebanon, it got worse; now it has been abandoned; but the Americans and their companions are making every effort to advance their policies to some extent.

In Iraq, they are pursuing the same issue of people against people. The reality there is that the occupiers have come and are interfering in all matters - in the government, in the parliament, in presidential affairs, in prime ministerial affairs, in financial matters, in security matters - with inappropriate and unwarranted interventions, and worse and more dangerous than all of these, is that according to abundant evidence, they are promoting terrorism in Iraq. That is, they intend to pit people against people in the name of Shia and Sunni. They want to create a sense of animosity among Sunnis towards Shia and among Shia towards Sunnis. They want to make them thirsty for each other's blood, to incite them to seek revenge from this provocation; this is the American policy in Iraq. Today, our Iraqi brothers urgently need a unity that arises from understanding this truth that the enemy wants to turn the reality of people against the occupier into people against people in Iraq. It is the same throughout the region. This old policy of sectarian and religious differences has been revived today, and of course, the specialists in this are the British; they taught this to the Americans as well; inciting discord between Shia and Sunni, in any way they can. Everyone must be aware.

In Iraq, Shia and Sunni have lived together for centuries. How many Shia and Sunni families are related and kin to each other. Throughout the past few centuries, there has never been a disagreement raised in this manner. During the Ottomans, the government and authority oppressed the Shia and harassed them, and during Saddam's time and other times, it was somewhat the same; but the Shia and Sunni people did not have any issues with each other. Today, they want to set people against each other.

In the Islamic world, they also raise the issue of the Shia crescent from the mouths of their affiliates, saying: "Oh Sunnis! What are you waiting for, come and see that the Shia are becoming dominant!"; they create a Shia crescent from Iran to Iraq, to Bahrain, to Lebanon; to scare the Sunni community and the Sunni governments. On the other hand, they create phenomena that distance the Islamic Republic from its neighbors. They raise issues of islands and various matters so that Iran also feels threatened. They incite Sunnis against Shia and Shia against Sunnis. These are their plans. If we want the victories that have emerged in these past few years - by the grace of God - against the arrogant policies in this region to bear fruit, we must be vigilant and awake.

In our own country, in addition to focusing on the construction of the country as much as possible, we must also make every effort in terms of building political awareness outside the country and not allow the enemy to infiltrate through this channel.

Quds Day is approaching; the day of the Islamic Ummah's cry against the fifty-year oppression and aggression of the enemies of the Islamic Ummah. Quds Day should be honored by all the Islamic Ummah and all Muslim nations, and you dear people of Iran, like every year, by God's grace, will honor this day.

In the Name of God, the Most Gracious, the Most Merciful

By the time. Indeed, man is in loss. Except for those who believe and do righteous deeds and advise one another to truth and advise one another to patience.

Peace be upon you and God's mercy and blessings.