Sermons of Friday Prayer in Tehran on the Eighteenth of Ramadan

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

Thanks be to God, the Lord of the worlds. We praise Him, seek His assistance, ask for His forgiveness, and put our trust in Him. We send blessings and peace upon His beloved, His chosen one, the best of His creation, our master and prophet, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and chosen progeny, especially the remaining one of God on earth, and upon the leaders of the Muslims, the guides of the believers, and the protectors of the oppressed.

Friday and the Night of Qadr, especially in the month of Ramadan, while our dear brothers and sisters are fasting, is a very precious opportunity to familiarize our hearts with the source of divine mercy and grace, to draw closer to it, and, God willing, to prepare the ground for nurturing the seed of piety in our hearts.

The occasion of the Night of Qadr is one of supplication, humility, and attention to the Lord, as the month of Ramadan, especially the Nights of Qadr, is the spring of hearts' attention, remembrance, humility, and supplication. Secondly, it is an occasion to familiarize our hearts with the exalted status of the Commander of the Faithful and the master of the pious, and to learn from him. Whatever is said about the virtues of the month of Ramadan and the duties of the righteous servants in this month, the Commander of the Faithful (peace be upon him) is the perfect example and the most prominent model for those qualities. I begin my speech in the first sermon by remembering the Commander of the Faithful (peace be upon him), so that we may come closer to the knowledge of this great figure, realizing that whatever has been said and whatever we have said and heard is small and insignificant compared to the greatness of that status and the prominence of that personality. We cannot describe his struggles, his efforts to draw closer to God the Exalted, the hardships and sufferings of his life, nor the greatness of the work he accomplished in his time.

Today, in order to learn from the Commander of the Faithful, I will present one aspect of the comprehensive activities of the Commander of the Faithful, which is the aspect of moral education. When the Commander of the Faithful (peace be upon him) came to power in the Islamic society of that day, the condition of the Muslim community had changed significantly from the time the Prophet Muhammad passed away. The twenty-five years between the passing of the Prophet and the coming of the Commander of the Faithful to power saw many events that affected the minds, thoughts, morals, and actions of the Islamic community, and then this system and this community were handed over to the Commander of the Faithful.

The Commander of the Faithful governed that vast Islamic country for nearly five years. Each day of those five years contains a lesson. One of the continuous efforts of the Commander of the Faithful was to focus on the moral education of the people. All the deviations that occur in society have their roots in our ethics. The ethics of a person, the characteristics and moral traits of individuals, direct and shape their actions. If we observe misbehaviors in a society or at the global level, we must look for their roots in undesirable moral traits. This truth compels the Commander of the Faithful to express an even more important truth, which is that most of these harmful and false traits in humans stem from the desire for worldly gain. Therefore, the Commander of the Faithful says: "The world is the root of all sin"; the desire for the world is the root and main center of all our errors, which affect our collective and individual lives. Well, what does the desire for the world mean? What is the world?

The world is this great nature that God the Exalted has created and placed in the hands of humans; the world means this. All the blessings that God the Exalted has created in the realm of existence are the components that make up the world. First, our own lifespan. The worldly earnings and the results of worldly efforts are all part of the world; children are part of the world; wealth is part of the world; knowledge is part of the world; natural resources are part of the world; these waters, these mineral reserves, all the things that humans observe in the realm of nature are all part of this world; they are the components that make up our worldly life. Well, where is the harm in this? A group of Islamic and religious teachings tells us to cultivate the world: "He created for you all that is in the earth"; go and realize the world, cultivate it, prepare the enjoyment of natural blessings for yourselves and for the people. This is one category of narrations: "The world is the farm of the Hereafter", "The trade of the servants of God"; such expressions exist that show a positive view of the world.

Another category of our Islamic teachings and knowledge considers the world to be the root of sins and the source of wrongdoings. The essence of the matter that arises from these two sets of teachings is a clear statement - of course, analytical and deep discussions must be held for these matters, and they are necessary and have been done; good discussions have taken place - but the summary of the matter is that God the Exalted has spread this table of nature for human beings and has instructed all individuals to prepare this divine natural feast as much as they can, to make it more available, colorful, and accessible for humanity, while also benefiting themselves; however, there are limits and regulations governing this. There exists a forbidden zone. The praiseworthy world is one where a person behaves according to the divine regulations and rules regarding this divine natural feast, does not transgress the limits and regulations, and does not step into forbidden areas. The blameworthy world is one where a person desires the goods that God the Exalted has provided for humanity for themselves, wants their share to be greater than others, encroaches on the shares of others, and becomes attached to it, which leads to blindness and deafness, to the extent that in the pursuit of obtaining something they are infatuated with, they do not observe any red lines or limits; this becomes the blameworthy world. Attachment to the world, excessive claim to one's share, encroachment on the rights of others; this becomes the blameworthy world. Wealth is part of the world; status is part of the world; power is part of the world; popularity is part of the world; worldly pleasures and natural delights are all part of the world. Islam and divine religions have generally permitted the enjoyment of this world for humans; however, encroaching on the rights of others, violating the rules and laws of this world, oppressing others, becoming immersed in these worldly goods, and neglecting the ultimate and final goal are all prohibited; they are considered blameworthy. This world is a means for elevation and perfection; it should not be the goal; if it is not attended to, this world becomes blameworthy.

This affliction existed in the Islamic world during the time when the Commander of the Faithful came to power, which caused the clear right, meaning someone like Ali ibn Abi Talib (peace be upon him), to be questioned and contested; some disregarded his status, his spirituality, his unparalleled qualifications for managing the Islamic community, and opposed and fought against him. This was due to the desire for the world. The secret of the deviation that the Commander of the Faithful observed before him - and Nahj al-Balagha is full of statements about these deviations - was the desire for the world. Today, if you look at the world, you will observe the same. When worldly, opportunistic, and aggressive elements take control of affairs at the global level, the situation becomes as you see. Firstly, the rights of humans are violated; secondly, the rights and shares of individuals from this great table of divine nature are disregarded; thirdly, these worldly seekers create turmoil in society to achieve their own goals; wars, false propaganda, and unscrupulous political maneuvers; these all stem from these worldly desires. In an environment of turmoil - turmoil meaning a foggy environment - when turmoil arises in a society, the mental space of the people becomes like a foggy and misty environment where sometimes a person cannot see even two meters ahead. Such a situation arises. In such a state, many make mistakes and lose their insight. Groundless prejudices and ignorant biases grow in such an atmosphere. Then you see that the worldly seekers are at the center, but a number of those who are not worldly, due to the turmoil, move in the direction of their goals; this is how the state of the world becomes. Therefore, "The world is the root of all sin". The love of the world, attachment to the world, is at the head of all sins and all wrongdoings. The Commander of the Faithful draws attention to this point. This is the moral education program of the Commander of the Faithful.

If you look at the entirety of Nahj al-Balagha, you will see that what the Commander of the Faithful has said about detachment from the world, not being attached to the world, and asceticism in the world is more than anything else he has expressed in Nahj al-Balagha; this is because of this. Otherwise, the Commander of the Faithful was not someone who would isolate himself from the world, nor would he be detached from the world; no, he was one of the most active individuals for the cultivation of the world, both during his caliphate and after it. The Commander of the Faithful was not among those who did not work or did not strive; why? It is well-known that when the Commander of the Faithful lived in Medina - before his caliphate - he created gardens with his own hands; he brought water to them; he planted date palms. Engaging with the world and the nature that God the Exalted has placed in the hands of humans, managing the livelihoods of the people, and providing the means for economic prosperity are all positive and necessary actions and part of the duties of a Muslim individual and Islamic managers. The Commander of the Faithful was such a person; however, he had no attachment to it. This was the state of the Commander of the Faithful and the moral education program of the Commander of the Faithful.

The remedy for worldliness was also expressed by the Commander of the Faithful in the sermon of the pious: "He magnified the Creator in their souls, so what is beneath Him became small in their eyes." The remedy for attachment and infatuation with the world is that a person practices piety, which is one of the characteristics of piety, that "He magnifies the Creator in their souls"; God finds such a place in the heart and soul of a person that everything else becomes small in their eyes. These worldly positions, these possessions, these beauties, these manifestations of material life, these various pleasures become insignificant in the eyes of a person due to the greatness of the remembrance of God in their heart. This is one of the characteristics of piety. The Commander of the Faithful himself was the perfect embodiment of this meaning. In this famous sermon of "Nuf al-Kali", which I will mention a part of later, he stood on a stone, wearing a simple, worn-out woolen garment of low value, and wore sandals made from palm leaves or palm tree bark; such a poor and ascetic life was led by the ruler and manager of that vast Islamic country; he lived like this and expressed these great statements, these jewels of wisdom.

In these political matters of his time, when someone came to ask about the events of Saqifah and such things during the Battle of Siffin, he answered him sharply, saying: "O brother of Banu Asad, you are a chatterer who speaks without understanding." You do not know where to speak, what to say, or when to say it; now, in the midst of this great military and political event, you come to ask about the past, what was the matter of Saqifah! However, at the same time, he gives him a word of response, saying: "But you had the right to ask, because you asked, you have the right, and I must answer you; for it was a matter of preference that some souls coveted and others turned away from." This was a matter of seeking preference; some overlooked it, while others clung to it. The issue of overlooking, that is, seeking power, pursuing status and position, and seeking the world in any form is condemned and rejected by the Commander of the Faithful at all times. This is the spirit of the Commander of the Faithful that wants to teach us this spirit; we must learn this from the Commander of the Faithful; the remembrance of God and attention to divine supplication is the most important remedy that the Commander of the Faithful has for this matter.

We must value these nights, these days, and these supplications. Attention to these supplications, remembering the meanings of these supplications is very valuable; if we appreciate them. These are the remedies for our inner pain that unfortunately all of humanity has been afflicted with throughout all eras. We must reduce this illness, this great pain, this affliction - attachment to the world - as much as we can. Attention to God the Exalted and remembering the greatness of the Lord is one of the ways. Therefore, if you look at the supplications of the Commander of the Faithful, the most fervent supplications are indeed those of the Commander of the Faithful. Of course, the supplications received from the infallibles (peace be upon them) are all profound and full of meaning in terms of passionate and mystical yearning, and generally at a high level; however, among the best or perhaps the best are those supplications that have come from the Commander of the Faithful (peace be upon him). This same supplication of Kumayl or the supplication of Sabah or the supplication of Sha'ban's supplication, which I once asked Imam (may God be pleased with him) which of these supplications he liked the most, he said the supplication of Kumayl and the supplication of Sha'ban. Both are from the Commander of the Faithful (peace be upon him). This secret and yearning of the Commander of the Faithful and his supplications are truly heartwarming for anyone who pays attention.

And I ask our dear youth to strive to pay attention to the meanings of these words and phrases in these supplications. The words of the supplication are eloquent and beautiful; however, the meanings are lofty. In these nights, one should speak to God, ask from God. If a person knows the meanings of these supplications, the best words and the best requests are in these supplications and in these nights of Ramadan and the nights of revival and the supplication of Abu Hamzah and the supplications of the Nights of Qadr. If someone does not know the meanings of these supplications, they should pray in their own words; speak to God. There is no veil between us and God; God the Exalted is close to us; He hears our words. We should want to speak to God; we should ask our requests from God the Exalted. This intimacy with God the Exalted and the remembrance of God the Exalted and seeking forgiveness and supplication have miraculous effects on the heart of a person; they revive dead hearts.

On the occasion of the martyrdom of this great figure, I would like to point out that the supplications of the Commander of the Faithful, which are heartwarming, his laments are also heartwarming, and the pains of the Commander of the Faithful are truly heartwarming. When he speaks of the loss of his companions, remembering the martyrs who were with him in the battlefields during the time of the Prophet, in those great struggles; those who were present and fought during his own caliphate in the Battle of Siffin and the Battle of Jamal, who struggled and were martyred, the Commander of the Faithful says: "Where are Ammar, where is Ibn al-Tayyahan, where are the two martyrs and their peers among their brothers who pledged to martyrdom"; where are those great personalities who pledged to sacrifice in the way of God and stood firm? "And they brought the heads of these martyrs to the wicked"; those who were martyred in the way of God, their heads were cut off and presented as gifts to the wicked rulers, where are they? The Commander of the Faithful shed tears in the absence of his companions and friends, and of course in the absence of the great Messenger of God, whom he often remembered and mourned. This is part of the laments of the Commander of the Faithful. And these laments and these supplications and these yearnings on a night like tonight - which is the nineteenth night of Ramadan - came to an end with the strike against the Commander of the Faithful. This mosque of Kufa, the walls and doors of the mosque of Kufa, and the people who gathered there had often heard these supplications and these prayers and these intimate conversations with God from the Commander of the Faithful; they had seen his tears, that sincere worship, and those mystical statements, and sometimes his laments and sufferings, and suddenly on the night of the nineteenth of Ramadan, in the mosque of Kufa, they heard the voice of that great figure raised, saying: "I have succeeded by the Lord of the Kaaba." The hand of crime targeted the Commander of the Faithful in the darkness of the night. No one dared to confront Ali during the day, to want to fight him. Who could dare to attempt against the Commander of the Faithful in broad daylight; at night, while he was praying, the Commander of the Faithful was in the place of worship. The people heard the voice of the caller announcing a great incident concerning the Commander of the Faithful; they went towards the mosque and faced the bloodied body of the Commander of the Faithful. Blessings be upon you, O Commander of the Faithful!

O Lord! By the right of the Commander of the Faithful, make us among the friends and followers of that great figure. O Lord! Keep us steadfast on the path of piety and God-consciousness - which was the great lesson of the Commander of the Faithful. O Lord! Grant us virtuous ethics. O Lord! Save us from the disease of vile morals. O Lord! Grant us patience and perseverance in the path of truth and in seeking what You have asked of Your righteous servants. O Lord! Make the Iranian nation victorious, successful, and honored in all its endeavors. O Lord! Make the pure souls of our martyrs and the pure spirit of the Imam pleased and satisfied with what is happening in our country and among us; include Your forgiveness and mercy upon them and all our deceased; convey our greetings to the Awaited Savior (may our souls be sacrificed for him); make us among those who are included in the supplication of that great figure.

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

Say, He is God, the One. God, the Eternal Refuge. He neither begets nor is born. Nor is there to Him any equivalent.

Second Sermon

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

Thanks be to God, the Lord of the worlds, and blessings and peace upon our master and prophet, Abu al-Qasim al-Mustafa Muhammad, and upon his pure and chosen progeny, the guided, infallible, and honored ones, especially Ali, the Commander of the Faithful, and the pure lady, and Hasan and Husayn, the masters of the youth of Paradise, and Ali ibn Husayn, and Muhammad ibn Ali, and Ja'far ibn Muhammad, and Musa ibn Ja'far, and Ali ibn Musa, and Muhammad ibn Ali, and Ali ibn Muhammad, and Hasan ibn Ali, and the Awaited Mahdi, the proofs of Your authority over Your servants and Your trusted ones in Your lands, and send blessings upon the leaders of the Muslims, the protectors of the oppressed, and the guides of the believers.

In this second sermon, first, it is necessary to congratulate the dear youth who are experiencing their first obligatory fast this year and are honored with divine address and obligation, especially the young girls who are testing their divine obligation at a young age and are fasting during these relatively long and warm days, which is one of the best tests for our nation and people. Our youth experience the religious discipline of fasting in their youth; this hunger, refraining from pleasures, and less inclination towards prohibitions during this month is very valuable for the people, especially for the youth; and this is a training for acquiring piety from the age of adolescence, which arises at the onset of maturity in girls or boys. We congratulate all the youth, especially those who are fasting for the first time this year. Thanks be to God, the atmosphere of our society is a spiritual atmosphere, and this spiritual atmosphere intensifies in the month of Ramadan; good habits gradually spread among the people; these charitable acts that are done for the needy - the week of kindness and charity - or these iftars that are organized in various cities where charitable individuals gather in mosques and public places to prepare iftars for people, these are very good deeds; they are a source of purity, sincerity, and closeness, and in fact, fulfilling the rights of Ramadan, one of which is kindness to brothers, companionship with relatives, and helping one another. These are very good things, which have been customary in the past, and today they are even more prevalent; gatherings for sermons, gatherings for supplication, gatherings for the Quran, are good habits; day by day, these should be promoted and deepened; they should be enriched. The mere form of the gathering is not enough; we must benefit from the gathering of supplication, from the gathering of sermons, from the gathering of the Quran; each of us should strive to take our share.

I will mention one or two various issues. Since the Day of Quds is approaching, I will briefly speak about the Day of Quds and the issue of Palestine, and some remarks in Arabic have been prepared for our Arab brothers, which we will also present.

Thanks be to God, the Iranian nation has moved along a straight line since the beginning of the victory of the revolution until today, and this straight line is a line of steadfastness on the foundations and principles of Islam. The Iranian nation is not a stagnant nation; it understands the necessities of the times; it is knowledgeable, investigative, and discerning. Our nation is like this. Each era has had its own necessities, and our nation has acted according to those necessities. The era of sacred defense was a very difficult time; the nation entered the field of defense united; the youth went, and parents helped in various ways, and the different classes of society each contributed in their own way to this great endeavor. In the era of research and science and building the country and establishing great works, our people have also done whatever was necessary in each era. When the political aggression of our foreign enemies intensified and they tried to escalate the opposition movements against the country through various means, our nation has been present in every field where it was necessary. A glance at the past years shows that when the agents of foreign powers tried to sow discord among the people, the people raised their voices of unity and demonstrated their solidarity in various ways. When the enemy's espionage agencies, aided by their satellites, tried to incite a number of rioters and troublemakers in the streets of Tehran and some cities, the people entered the field and before the forces responsible for confronting the disruptors could act, the people themselves intervened. When the enemy's propaganda in various fields, including the nuclear issue, increased - as you saw, they filled the world with propaganda against the Islamic Republic - it was necessary for the people to react, and truly, the best reactions were shown by the people in various matters. If we look at what can be called a national movement with an objective eye, which relates to the majority of the people and the active and mobilized classes of the people, we will see that from the very beginning of the revolution and throughout these thirty years, this living nation has moved with enthusiasm and eagerness according to what was needed for the country and what they felt was necessary for the country. We should not overlook the fact that this is how it has always been; we hope it will continue to be so in the future. And this has made it so that our enemies have not been able to gain any advantage or benefit from pressuring the Iranian nation and the officials of the country. They threaten, they talk, but they have not been able to gain anything from these threats or from this propaganda against this nation. Thanks be to God, the nation has continued its path. This path is the path of evolution and progress. We do not claim that we have been able to reach the lofty goals of this revolution - which are the true teachings of Islam - no, but we are moving along this path; we are progressing. And as we have stated, with God's grace, with the permission of God the Exalted, the fourth decade of this revolution - which we are approaching - should be the decade of "justice and simultaneous progress"; that is, significant progress and tangible justice at the national level. Programs should be organized in this way. And this makes our nation and country resilient.

Of course, the enemy is the enemy. We should not expect those enemies who have been struck by Islam, who have been hit, to sit quietly and calmly in the face of the Islamic Republic. Certainly, the enemy will act hostilely. We should expect the enmity of the enemy; however, we must be aware and vigilant in confronting the enmity of the enemy and consider the best ways to preserve national interests and the general welfare of the people.

What I consider more necessary for our country today than anything else, as in the past, is the unity of the word of all the people and the unity of the word of the elites and officials on fundamental principles. One of the things that is truly important for our country is that the people feel political and psychological security; the psychological atmosphere of society should not be in turmoil. They try to create turmoil; this exists. This is part of the policies of the opponents of the Islamic Republic. Of course, we ourselves sometimes unknowingly increase these turmoils. I would like to recommend - now, thanks be to God, our dear people are far removed from many of the actions that one observes in this regard. The people look at some of the unnecessary and unfounded discussions and arguments that sometimes occur among political elites; the people's view is not one of satisfaction. We understand this well from the people's visits - and now I will mention two or three small and insignificant issues that exist and efforts are made to use them for turmoil, so that discussions can be closed.

Someone makes a comment about the people living in Israel. Of course, this comment is a wrong one. To say that we are friends with the people of Israel just like with other people of the world! This is not a correct statement; it is an illogical statement. Who are the people of Israel? They are the same ones who are seizing homes, seizing lands, seizing farms, and seizing trade through these actions. The black army of the Zionist elements are these people. The Muslim nation cannot be indifferent towards those who are such agents of the fundamental enemies of the Islamic world. No, we have no problem with Jews, we have no problem with Christians, we have no problem with the followers of religions in the world; but we do have a problem with the usurpers of the land of Palestine. The usurper is not only the Zionist regime. This is the position of the system, this is the position of the revolution, this is the position of the people. Now, if someone makes a mistaken statement, reactions are shown in response to it. Well, the matter should be concluded. That one day someone from this side says something, someone from that side says something, one argues this way, another speaks from that side, is not correct. This is creating turmoil. There was a statement, it was made, it was a mistake, and that is it. The position of the Islamic Republic is not this. This is different from other countries where their people sit on usurped lands. The Jewish settlements today are filled with the same people who are said to be the people of Israel, and these are the ones whom the fake Zionist government has armed against the Palestinian Muslims, so that the Palestinians do not dare to approach these settlements. Well, this was a mistaken statement, it was not a correct statement. This should not be used as a means for creating turmoil. I ask everyone not to use such small and trivial matters - a statement that someone makes; something that is said - as a means to create a flow and issue throughout the country; a number of opponents, a number of supporters, over a trivial matter. The position of the system is clear. That is it.

Another thing that one observes these days - which I particularly want to ask the elites to pay attention to - is the judgments about the government and the actions of the government. Of course, this is one of the effects of approaching the election period; although it is not very close, and we still have about nine months until the elections, but the nature of elections is that elements become active; they speak. Well, let them speak. Now, there are many things to say about the elections, which, God willing, at the appropriate time, we will present to our dear nation; it is still too early. However, one feels that among what is said today, there are instances of unfairness. If someone has a program for the future of the country, for solving what they call the problems of the country, they should express that. If they can find a solution for the existing problems - for example, the problem of inflation or rising prices - they should present that solution. Destroying the officials, destroying the government is not beneficial and is not among the correct Islamic actions. Of course, in some other places; in some countries of the world, in the name of democracy, in the name of freedom, they destroy reputations, they drag individuals through the mud; these are not Islamic actions, these are their actions; like many of their other actions. What is said regarding economic or non-economic issues should primarily be discussed in expert circles, not in public platforms and pulpits. Sometimes one sees things being said that are unfair. The unethical behavior of unfairness should not spread in our society; we should not fall into unfairness; especially the elites, especially the elites, should look and speak fairly. We have stated that destruction is not correct. Neither those who support a particular person or group, nor those who oppose that person or group, need to confront each other in a destructive manner; it is not necessary; they should speak logically, if they have criticism, they should criticize. Thanks be to God, the atmosphere of our country, due to the Islamic system, is an atmosphere of freedom; it is an open atmosphere; the people have the opportunity to express their views, and the elites can also speak. The people listen, hear, and compare the statements, and what they see as right, they accept and embrace.

My concern is not that a statement is made, that someone is criticized; no. One person criticizes, another responds. My concern is about the prevalence of the unethical behavior of unfairness in society. Many services are performed, and one overlooks all of them and clings to a point; this is not correct. Of course, this is addressed to everyone. We do not direct this to a specific person, to a specific group, to a specific faction; we address this to everyone. Everyone should be careful not to destroy one another. This atmosphere of destruction is not a good one. The people do not like it. I say this now in front of you, the people: if you think that you can sit down and criticize a certain official or a certain movement, and the people will enjoy it and be pleased, you are mistaken. The people do not like the atmosphere of destruction.

What is fundamentally important in our regional arena today is still the old issue of Palestine. The issue of Palestine is a very fundamental and important issue. The occupying and usurping regime has intensified its violence against the Palestinians, and this reaction is due to their internal weaknesses and their repeated failures. They have not been able to maintain the false image they created for themselves; the fear they instilled in the hearts of the Arab nations has now been broken by the struggles of the self-sacrificing fighters; Lebanese and Palestinians, now they are breaking, and they are exerting pressure on the Palestinian people. The existing government in Gaza is now a legitimate government; the government of Hamas is a legitimate government. The whole world should accept this government, which was formed through the votes of the people in elections. The self-proclaimed civilized nations, who consider themselves civilized countries but have not caught a whiff of civilization and humanity, look at the behavior of the Zionist usurpers with the people of Gaza and this severe siege that exists - which, of course, Gaza is just one example; the West Bank is not any less; although there is no siege, the severity of the actions of the Zionists in the cities of the West Bank is not less than that of Gaza. The pressure on the oppressed Palestinians exists everywhere - and they do not utter a word, they defend, they support the Zionists. The Islamic world must express its opinion on this bitter incident, show its stance, and the Day of Quds is an appropriate day for this.

May God's mercy and pleasure be upon our great Imam who designated this day as the day of defense for the Palestinian nation. God willing, on the Day of Quds, all our people and we hope a large portion of the people of Islamic countries will take advantage of this opportunity and fulfill the rights of the Palestinian people, and God willing, the Muslim governments will also fulfill their great duty to assist the government of Hamas in Palestine and to help the Palestinian nation.

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

By time. Indeed, mankind is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.

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