Statements in Meeting with Various People on the Fifteenth Day of the Blessed Month of Ramadan

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

Thanks be to God, the Lord of the worlds, and peace and blessings be upon our Master and Prophet, Abul-Qasim Muhammad, and upon his pure and chosen family, especially the remainder of God on earth.

If someone deliberately eats or drinks during the day in Ramadan, their fast is invalidated, and they must make it up after Ramadan and also pay a penalty. The penalty is sixty days of fasting, thirty-one of which must be consecutive. If unable to fast, they must feed sixty needy people. This applies if one eats or drinks deliberately; however, if one forgets they are fasting and eats out of forgetfulness, their fast is not invalidated, and nothing is required of them.

If you travel from your home or place of residence before noon during Ramadan, your fast for that day is invalidated. If you travel before noon and return before noon without having eaten, you can intend to fast and your fast will be valid. For example, if you leave Tehran before noon, go to Karaj, and return to Tehran while it is still before noon, and you have not eaten or drunk anything, and have not done anything else that invalidates the fast, you can intend to fast upon returning to Tehran, and your fast will be valid.

Of course, while traveling, one cannot intend to fast. While you are going and returning, you are not fasting. Fasting during travel is forbidden. If you wish to eat, you may do so; there is no issue while traveling. However, if you return and have not eaten, you can fast until night.

Those who are not fasting during Ramadan due to illness, travel, or any other reason, it is appropriate and perhaps recommended that they do not eat to fullness unless necessary for health reasons. It is better that even those not fasting eat and drink only as necessary to preserve the sanctity of Ramadan.

Today is the fifteenth day of the blessed month of Ramadan and the birth anniversary of Imam Mujtaba (peace and blessings be upon him). In our gathering, it has become customary for me to speak about Imam Mujtaba and often about the issue of peace on this day. I have repeatedly discussed this issue, including in these sessions, and have examined this remarkable and significant event from various angles. If we wish not to repeat past discussions this year, it is good to explore a new aspect of this issue within the time available.

The era of Imam Mujtaba (peace and blessings be upon him) and his peace treaty with Muawiya, or what was called peace, was a decisive and unparalleled event in the entire course of the early Islamic revolution. We had no similar event. Let me briefly explain this statement before addressing the main topic. The Islamic revolution, meaning the thought of Islam and the trust that God Almighty sent to the people in the name of Islam, was initially a movement and a struggle, manifesting as a great revolutionary movement when the Messenger of God (peace be upon him and his family) declared this thought in Mecca, and the enemies of monotheism and Islam opposed it to prevent its progress. The Prophet, drawing strength from the faithful, organized this movement and created a very intelligent, strong, and progressive struggle in Mecca. This movement and struggle lasted thirteen years. This was the first period.

After thirteen years, with the teachings of the Prophet, the slogans he gave, the organization he established, the sacrifices made, and the combination of factors present, this thought became a government and a system, transforming into a political system and a way of life for a nation when the Messenger of God (peace be upon him) came to Medina and made it his base, spreading the Islamic government there, and Islam transformed from a movement into a government. This was the second period.

This process continued during the ten years of the Prophet's life and after him, during the era of the four caliphs and then until the time of Imam Mujtaba (peace and blessings be upon him) and his caliphate, which lasted about six months, and Islam appeared as a government. Everything took the form of a social system, including governance, military, political work, cultural work, judicial work, and the regulation of people's economic relations, and it was capable of expanding and, if it continued in the same form, could have encompassed the entire earth, showing that Islam had this capability.

During the time of Imam Hasan (peace be upon him), an opposing current grew so much that it could appear as an obstacle. Of course, this opposing current did not arise during the time of Imam Mujtaba (peace be upon him); it had existed for years before. If someone wants to speak somewhat away from ideological considerations and purely based on historical evidence, they might claim that this current did not even arise during the era of Islam but was a continuation of what existed during the Prophet's movement, i.e., the Meccan period.

After the caliphate during the time of Uthman, who was from the Umayyads, came into the hands of this group, Abu Sufyan, who was blind at that time, sat with his friends. He asked who was present in the gathering and was told certain individuals. When he was assured that everyone was familiar and there was no stranger in the gathering, he addressed them and said, 'Talaqqafnaha talaqqaf al-kurra' (1). Meaning, pass the government like a ball among yourselves and do not let it slip from your hands! This incident is narrated in both Sunni and Shia histories. These are not ideological issues, and we are not discussing them from an ideological perspective; rather, we are only presenting the historical aspect. Of course, Abu Sufyan was a Muslim at that time, having converted after the conquest or near the conquest. It was not the Islam of the period of estrangement and weakness; it was the Islam after the power of Islam. This current reached its peak power during the time of Imam Hasan Mujtaba (peace be upon him) and was the same current that appeared in the form of Muawiyah ibn Abi Sufyan against Imam Hasan Mujtaba (peace be upon him). This current started the opposition, cutting off the path of the Islamic government, meaning Islam in the form of government, and created problems to the extent that it practically prevented the progress of that Islamic government.

Regarding the peace of Imam Hasan (peace be upon him), it has been said many times and written in books that anyone, even Amir al-Mu'minin (peace be upon him), if placed in the position of Imam Hasan Mujtaba (peace be upon him) and in those circumstances, could not have done anything other than what Imam Hasan did. No one can say that Imam Hasan's actions were questionable. No, his actions were one hundred percent based on irrefutable logical reasoning.

Among the family of the Messenger of God (peace be upon him and his family), who is more passionate? Who has lived the most martyrdom-like life? Who was the most zealous in preserving religion against the enemy? It was Husayn ibn Ali (peace be upon him). He was a partner in this peace with Imam Hasan (peace be upon him). The peace was not done by Imam Hasan alone; Imam Hasan and Imam Husayn did this work, but Imam Hasan (peace be upon him) was at the forefront, and Imam Husayn (peace be upon him) was behind him.

Imam Husayn (peace be upon him) was among the defenders of the idea of Imam Hasan's peace. When in a private gathering, one of the close companions, one of the passionate and enthusiastic ones, objected to Imam Mujtaba (peace be upon him), Imam Husayn confronted him: 'Faghamaza al-Husayn fi wajh Hajar' (2). No one can say that if Imam Husayn were in place of Imam Hasan, this peace would not have happened. No, Imam Husayn was with Imam Hasan, and this peace took place, and if Imam Hasan (peace be upon him) were not there and Imam Husayn (peace be upon him) were alone, in those circumstances, the same action would have been taken, and peace would have been made.

Peace had its own factors, and there was no deviation or escape from it. On that day, martyrdom was not possible. The late 'Sheikh Razi Al-Yasin' (may God's mercy be upon him), in his book 'Peace of Hasan' - which I translated and published twenty years ago - proves that there was no place for martyrdom. Not every killing is martyrdom; killing with certain conditions is martyrdom. Those conditions were not present there, and if Imam Hasan (peace be upon him) had been killed on that day, he would not have been martyred. It was impossible for anyone to make a prudent move in those conditions that would result in being killed and called martyrdom without it being suicide.

We have spoken about peace from various dimensions; however, the issue now is that after the peace of Imam Hasan Mujtaba (peace be upon him), the work was cleverly and wisely arranged so that Islam and the Islamic current did not enter the polluted channel that had emerged in the name of caliphate - and in reality, monarchy. This was the art of Imam Hasan Mujtaba (peace be upon him). Imam Hasan Mujtaba ensured that the original Islamic current - which had started from Mecca and reached the Islamic government and the time of Amir al-Mu'minin and his own time - flowed in another channel; if not in the form of government - because it was not possible - at least it flowed again in the form of a movement. This is the third period of Islam.

Islam became a movement again. Pure Islam, authentic Islam, Islam that opposes oppression, uncompromising Islam, Islam free from distortion and immune from being a plaything of whims and desires, remained; but it remained in the form of a movement. That is, during the time of Imam Hasan (peace be upon him), the revolutionary Islamic thought - which had gone through a period and reached power and government - returned and became a movement again. Of course, in this period, the work of this movement was much more difficult than during the Prophet's own time; because the slogans were in the hands of those who wore the garb of religion, while they were not of religion. The difficulty of the work of the Imams of guidance (peace be upon them) was here.

Of course, from the collection of narrations and the lives of the Imams (peace be upon them), I have inferred that these great ones, from the day of Imam Mujtaba's peace (peace be upon him) until the end, were constantly trying to turn this movement back into an Alawite and Islamic government and stand it up. We even have narrations in this regard. Of course, some others may not see this point this way and may consider it differently; but my understanding is this. The Imams wanted the movement to be transformed again into a government and the original Islamic current, which is free from being mixed and contaminated with the pollutions of carnal desires, to come to power; but this was a difficult task.

During the second period of the movement - that is, during the caliphate of the Umayyads, Marwanids, and Abbasids - the most important thing people needed was to see and recognize the authenticity of Islam and the sparks of authentic and Quranic Islam amidst various and scattered words and not be mistaken. It is not without reason that religions have emphasized reason and reflection so much. It is not without reason that in the Holy Quran, there is so much emphasis on the thought and reflection and contemplation of humans; especially regarding the most fundamental topics of religion, namely monotheism.

Monotheism is not just saying there is a God, and He is one and not two. This is the form of monotheism. The essence of monotheism is an immense ocean in which the friends of God are immersed. Monotheism is a very great realm; but in such a great realm, believers and Muslims and monotheists are still asked to advance with reliance on thought and reflection and contemplation. Indeed, reason and thought can advance a person. Of course, at various stages, reason is equipped and nourished by the light of revelation and the light of knowledge and the teachings of the friends of God; but ultimately, what advances is reason. Without reason, one cannot go anywhere.

The Islamic nation, throughout the entire several-century period when something called the caliphate ruled over it, meaning until the seventh century when the Abbasid caliphate continued (of course, after the fall of the Abbasid caliphate, there were still things called caliphate in corners and places, like during the time of the Mamluks in Egypt and for a long time afterward in the Ottoman lands and other places) what people needed to understand was to judge with reason, to know whether the view of Islam and the Quran and the divine book and the established hadiths regarding the guardians of affairs matched the existing reality or not. This is very important.

In my opinion, today Muslims lack the same thing. Today, Islamic societies and those who think they have a commitment in the systems that exist in the world today in the name of Islam; like many scholars and religious people, many masses of people, the pious and the non-pious - we are not concerned with those who are indifferent and not thinking about the sovereignty of religion and do not consider themselves committed, and they are not part of this discussion - if these people only think and see, does the system that Islam wants, the management that Islam wants for the Islamic system - which is easier - match what they are facing or not, the issue will become clear to them.

The period of the Marwanid, Umayyad, and Abbasid caliphates was a period when Islamic values were emptied of their real content. Forms remained, but the contents were transformed into ignorant and satanic contents. The system that wanted to make people wise, devout, faithful, free, away from impurities, humble before God, and arrogant in front of the arrogant - the best of which was the Islamic management system during the time of the Prophet (peace be upon him) - was transformed into a system that, with various measures, made people worldly, desirous, lustful, flattering, away from spirituality, and made and nurtured people who were characterless, immoral, and corrupt. Unfortunately, this was the case throughout the Umayyad and Abbasid caliphate periods.

In history books, things are written that if we want to say them, it would take a long time. It started from the time of Muawiya himself. Muawiya was made famous; historians wrote that he was a patient and tolerant person and allowed his opponents to speak against him and say whatever they wanted. Of course, at a certain time and in the early days of his rule, perhaps it was so; but alongside this aspect, the other dimensions of his personality were less written about: how he made individuals and leaders and prominent figures abandon their beliefs and faith and even equip themselves to oppose the truth. These things were not written by many. Of course, they are still recorded in history, and what we know now, some have written.

People who were raised in those systems were accustomed to not saying anything contrary to the will and desire of the caliph. What kind of society is this?! What kind of human is this?! What kind of divine and Islamic will is in people to want to reform and eliminate corruption and make society a divine society? Is such a thing possible?

'Jahiz' or perhaps 'Abu al-Faraj al-Isfahani' narrates that Muawiya, during his caliphate, was riding a horse to Mecca. One of the prominent figures of that day was beside him. Muawiya was engaged in conversation with that person. Behind them, a group was coming. Muawiya was recounting his Umayyad pre-Islamic glories, saying that in pre-Islamic times, it was like this, it was like that, my father - Abu Sufyan - did this, did that. Children were playing along the way and apparently throwing stones. In the meantime, a stone hit the forehead of the person riding beside Muawiya, and blood flowed. He said nothing and did not interrupt Muawiya's speech and endured it. Blood flowed over his face and beard. Muawiya, while engaged in conversation, suddenly turned to this man and saw blood on his face. He said: blood is flowing from your forehead. That person replied to Muawiya: blood?! From my face?! Where? Where? He pretended that he was so captivated by Muawiya that he did not notice the stone hitting him, injuring his forehead, and the blood flowing! Muawiya said: amazing, a stone hit your forehead, but you did not notice?! He said: no, I did not notice. He touched it and said: amazing, blood?! Then he swore by Muawiya or the sacred things that until you said, the sweetness of your words did not let me realize that blood was flowing! Muawiya asked: what is your share in the treasury? For example, he said: such and such amount. Muawiya said: they have wronged you, this should be tripled! This was the culture prevailing in the government system of Muawiya.

Those who flattered the leaders and caliphs during this period had the work in their hands. Work was not assigned based on competence and merit. Arabs generally give great importance to lineage. Who is so-and-so from? Who were his ancestors? They did not even observe lineage. 'Khalid ibn Abdullah al-Qasri,' who was the governor of Iraq and Kufa for a while during the time of Abdul Malik and committed many injustices and abuses, is written in books as a person of low status and not someone appointed to this position because of his lineage; but merely because he was close, he reached this position.

About 'Khalid ibn Abdullah al-Qasri,' it is written that he was someone who said the caliphate is superior to prophethood: 'Kan yufaddil al-khilafa ala al-nubuwwa'! He even argued and said: when you travel, you appoint someone as your caliph and successor to take care of your house and shop; this is the caliph. Then when you travel, for example, you also send a letter and a message to someone who brings it; that is the messenger. Now which is higher?! Which is closer to you?! The one you placed at the head of your family, or the one you gave a letter to bring for you?! With this foolish, naive argument, he wanted to prove that the caliph is higher than the prophet! Such a person who promoted such an idea was rewarded.

During the time of Abdul Malik and some of his sons, a person named 'Yusuf ibn Umar al-Thaqafi' was appointed over Iraq for many years. He was the governor and ruler of Iraq for years. This person was a miserable, complex-ridden person from whom things have been narrated about his complex nature. He was a small-statured and small-bodied man who had a complex about his small stature. When he gave a piece of cloth to a tailor to sew, he would ask the tailor if this cloth was the size of his body. The tailor would look at the cloth, and if, for example, he said this cloth is the size of your body and even more, he would immediately take the cloth from this tailor and order him to be punished! The tailors understood this matter. Therefore, when he presented a piece of cloth to a tailor and asked if it was enough for him, the tailor would look and say no, this cloth seems to be small for your body and we will have to work hard to make it fit your body! He, knowing that the tailor was lying, still liked it; he was that foolish! He was the one who martyred Zayd ibn Ali (peace be upon him) in Kufa. Such a person was in control of people's lives, property, and honor for years. He had neither a proper lineage, nor proper education, nor proper understanding; but because he was connected to the head of power, he was appointed to this position. These are plagues. These are the greatest plagues for a system.

This current continued in this way. Alongside this, the current of authentic Islam, the current of value-based Islam, the current of Quranic Islam - which never aligned with the ruling current, but was against values - also continued, the prominent example of which was the Imams of guidance (peace be upon them) and many Muslims who were with them. Thanks to Imam Hasan Mujtaba (peace be upon him), this value-based movement of Islam preserved Islam. If Imam Mujtaba had not made this peace, that value-based revolutionary Islam would not have remained and would have been lost; because Muawiya would eventually prevail.

The situation was such that it was not possible for Imam Hasan Mujtaba (peace be upon him) to prevail. All factors were against the victory of Imam Mujtaba (peace be upon him). Muawiya would prevail because the propaganda apparatus was in his hands. His face in Islam was not one that could not be justified and shown. If Imam Hasan (peace be upon him) had not made peace, they would have destroyed all the pillars of the Prophet's family (peace be upon him) and left no one to preserve the original value system of Islam. Everything would have been completely lost, and the mention of Islam would have been erased, and the turn of the Ashura movement would not have come.

If it were intended that Imam Mujtaba (peace be upon him) continue the war with Muawiya and it led to the martyrdom of the Prophet's family, Imam Husayn (peace be upon him) would also have to be killed in this incident, prominent companions would also have to be killed, 'Hujr ibn Adi' and others would also have to be killed, everyone would have to be eliminated, and no one would remain to take advantage of opportunities and preserve Islam in its value-based form. This is the great right that Imam Mujtaba (peace be upon him) has over the survival of Islam.

This is another dimension of the life of Imam Mujtaba (peace be upon him) and his peace, which we hope God will grant us insight to understand this great figure and not let the veil of ignorance and the dust of misunderstanding that has long been on the face of this great figure remain. That is, the truth must be understood and known by all, that the peace of Imam Mujtaba (peace be upon him) was as valuable as the martyrdom of his noble brother, Imam Husayn (peace be upon him), and just as that martyrdom served Islam, that peace also served Islam equally or more.

We ask You, O God, and we call upon You by Your great, greatest, most honorable, most glorious, and most generous name.

O Allah, O Allah, O Allah

O Lord! By Muhammad and the family of Muhammad, place us among the followers and adherents of this family. Make us appreciative of Islam and the Quran. O Lord! Grant victory and success to the promoters and supporters of Islam and the Quran, wherever they are in the world. O Lord! Connect this sacred system, which is a Quranic and Islamic system and the fulfilled wish of the friends of God in this time, to the appearance of Your guardian and proof (may God hasten his reappearance). O Lord! Unite the pure soul of the founder of this system and this institution with the pure souls of the prophets and saints. O Lord! Always support and grant victory to this nation that has undergone the hardest trials in Your path and for preserving Your religion. Bestow Your grace and mercy upon these people. Crush and defeat their enemies. O Lord! Solve their problems one after another. O Lord! By Muhammad and the family of Muhammad, make our hearts more connected and attached to each other. O Lord! By the right of Muhammad and the family of Muhammad, cut off the hands and fingers of the enemy from among us. O Lord! Keep us steadfast in Your path. Make the sacred heart of the Guardian of the Age (may our souls be sacrificed for him) pleased and satisfied with us. O Lord! Make what we said, heard, did, and will do in Your path, for You, and accepted by You.

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