Introduction: The Ashura Movement and Social Rules. بسم الله الرحمن الرحیم. الحمدلله رب العالمین, and blessings and peace be upon our master and our prophet, al-Qasim al-Mustafa Muhammad, and his pure and guiding Household.
In this brief opportunity, I shall address a topic entitled “The Governance of the Messenger of God in the Public Sphere According to the Verses of the Noble Qur'an”. In these blessed days of the month of Ramadan — the month of the Qur'an and of the Divine Word — I shall endeavour to share a Qur'anic insight with you.
The great nights of the blessed month of Ramadan, and especially the final ten days of this month, which are known for i'tikaf and supplication, bring forth for us the highest manifestations of servitude to God. We thank and give praise to the Lord of the worlds for granting all of us the opportunity to witness this month, these nights, these days, these hours, days and nights.
• Displacement from the Prophet's sanctuary: a figure such as Husayn ibn Ali (AS), the sole remaining memento and son of the Prophet at that time, was unable to remain in the city of his grandfather because he refused to pledge allegiance to the rule of Yazid ibn Mu'awiyah, and was compelled to leave Medina and take refuge in Mecca.
• Insecurity in God's safe sanctuary: even in Mecca, and that during the Hajj season when everyone was heading towards Arafat, the Imam could not remain for fear for his life, and left Mecca bound for Kufa.
One of the most important issues that, from the very time of the event of Ashura and even in its preliminary stages, has always been debated among Muslims and remains so today is the fundamental question of whether Imam Husayn (AS), through his political movement of protest against the government, did not create a kind of discord and division within the Islamic Ummah.
The Educational Conduct and Social Ethics of the Holy Prophet (PBUH)
When a family who have brought their infant child to the Prophet (PBUH) see that his garment has become impure, they break into a sweat of embarrassment; but he says: leave him be, let him finish what he is doing
The topic we have set for this session of about two hours, in which we shall benefit first from the remarks of Hajj Agha Elahi and then from the views of the other professors, is an examination of “the challenges of religiosity in the contemporary world and the ways out of them.” The reality is that, with the emergence of new arenas in technology, transformations in political relations and the formation of new cultural spaces, both virtual and non-virtual, one of the serious concerns of religious believers is that religiosity has come to face formidable challenges. It is no longer as it was in the past, when a father or mother could be confident that their children would continue along the family’s path of faith. Although in Iran political challenges and certain executive and governmental failures have fuelled the intensification of this trend, the phenomenon is not peculiar to Iran; those who are in Iraq or who live in European and Western countries report the same concern. We therefo
I offer my condolences on these days of calamity and mourning for the Household of the Prophethood: the passing of the Noble Prophet of Islam (PBUH), the martyrdom of Imam al-Mujtaba (AS), and these nights, which are the nights of the martyrdom of our benefactor, Imam al-Rida (AS).
Today, somewhere, a dear friend said from the pulpit that the great scholars have advised that during these days one should only recite elegies (rawdah), and that talking should be left for other times. It seems, however, that I have been invited by mistake! For if I were to act on that gentleman's principle, at most I could briefly trouble you with some seminary-style remarks and discussions of this kind. I apologise in advance to all the professors and the esteemed audience, and I hope that God Almighty will cause beneficial words to flow through my mind and tongue.
24 October 2026
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