One of the most prominent works in the world is the work of Hussein bin Ali who said: Whoever thinks like me will not be oppressed.

Speech in the night of ‘Ashura (06/18/2018)

In the name of Allah, the Merciful

"Praise be to God, the Lord of the worlds, and may God's prayers and peace be upon all the prophets and messengers, especially the last and the best of them, Muhammad (peace be upon him and his family and peace be upon him) and the family of the good ones, especially the rest of God in the worlds, and I, their enemies, do not exonerate them to God."

"Allah Almighty has rewarded us [and your reward] for us with Hussain (peace be upon him) and made us and you among those who ask for his reward (upon him be peace and blessings)" [1]

The Noble Qur'an is universal and eternal, it is the revelation and prophecy of the family of infallibility and complete and permanent purity; That is, for everyone at any time and in any land, if a book became universal, it means that the domain of its time was "until the Day of Resurrection" and the domain of its place was the entire region of the world, its words must be universal. His speech should not be exclusive to one nation and country, nor should he avoid including it. That which can be universal; It means that the territory does not have a specific time, it does not have a specific age and Egypt, it must be in harmony with the nature and structure of human creation on the one hand, and with the structure of the entire universe on the other hand. If it was made with a specific group and was not in harmony with another nation, it is not general and permanent, it is not universal and universal, because what is common to all human beings has been institutionalized in the institution of all. God's Most Holy Essence did not create man without capital, He did not give an unwritten tablet to anyone, He wrote a written book inside everyone with the pen of power called ﴿ وَ نفسٍ وَ وَمَا سَوَّهَا ٭ فَالَّمَّهَا فَجْوَرَّهَ وتَقَّهَا﴾, [2] then he said to all of us - whether in the field or Whether you want to learn something in the university or in another institution, it should be in harmony with the landlord. Let a secret into you, it must be in harmony with the owner of the house, i.e. nature, otherwise you will have a problem with yourself, and secondly with the society. This book, which is universal and eternal, in the blessed Surah "Toba", in the blessed Surah "Fath", in the blessed Surah "Saf" explicitly announced that this religion has come ﴾Liyozherahu ali al-din e kolli﴾﴾[3] ﴿even if it hates the polytheists﴾[4 ] ﴿And loathing the infidels﴾[5] ﴿Waqifi bi-Allah e-shahidah﴾[6] The following is for these three surahs; That is, this religion has come to modify all schools, sign what is right, reject what is false, let us think universally. So the Holy Qur'an itself declared its universality in these three surahs, and in the Makkans' thinking room it was this: ﴿ إِنْ هذَا إلَّا قول البشرـ﴾ [7] That is, the Qur'an - God willing - is not a revelation, it is not the word of God, it is sent by God through Gabriel. is not; In the same Surah Mudassar, there are two places of God's holy essence, this is ﴾a warning to mankind﴾,[8] ﴿a remembrance of mankind﴾,[9] these are human rights, this is human responsibility, this is human education, this is not exclusive to one people, nation, or nation. .

 Therefore, from the universality and eternality of the revelation of the Qur'an, on the one hand; From God's statement in these three surahs that this is superior to all schools, on the other hand; The Qur'an's statement that this is a ﴿dhikr for mankind﴾, ﴿for the worlds is a reminder﴾[10], which is in Surah Furqan, shows that this book is a world book. The fact that the holy essence of God introduces the Qur'an to be universal explains our duty. The so-called people of science say that these news sentences were inspired by the request of Ansha; That is, try to think globally, act globally, tolerate global thoughts, and know what is going on in the world. If this religion should be superior to all the schools, both our schools are obliged to know the various schools of the West well, and our universities are responsible to know all the living schools of the West and present them to the Qur'an and measure them with the Qur'an and remove their weaknesses. Sign their power. This news saying to induce essay means that if God says this book is universal, then think universally, that is, know what is going on in the world, there are several schools of thought and evaluate them. The works that the prophets did in general and Hazrat Khatami Marbat (upon him be peace and blessings be upon him) in particular, they provided the basis for this universality and eternality. These were the deeds and words of the imams (peace be upon them). One of the most outstanding works in the world is the work of Hussein bin Ali. It was not the only opposition to Umayyad and Marwani, the only struggle was not in the land of Hijaz. The leader of the martyrs said that whoever thinks like me will not be under the burden of oppression, "Mithli la yubay'o limithlah" [11] He did not say, I do not pledge allegiance to Yazid, he did not pledge allegiance to Yazid, one thing was clear, it was personal; But he said that whoever thinks like Hosseini will not be oppressed. The enlightened statement of Ali bin Abitaleb is this: "Do not prevent al-Dhaim al-Dhulliil"; [12] "Dhaim" means oppression, he said that no one tolerates oppression except the humble nation. This statement of Hussain bin Ali wants to establish ﴾the appearance of the entire religion﴾, ﴾even if he hates the infidels﴾, ﴾even if he hates the polytheists﴾. Then he declared clearly and said that whether in the East or in the West, if a nation sees that someone wants to oppress them and he sits quietly and signs the oppression with his silence, the Holy Spirit of God will take him and that oppressor ruler to the fire together. This statement of Hussein bin Ali is a universal statement. You can see that Muharram has gained influence everywhere, both in the East and in the West, because the word is a global word. The Qur'an itself has a series of debates that address us to act on the axis of justice with the world. "Things" are assumed to be more general. He said, "Be faithful to whoever you want to deal with, with the Easterners, with the Westerners, with the Northerners, with the Southerners!" Don't leave it short, don't leave it bad, don't leave it incomplete, don't say you are doing business with Muslims, don't leave it short; It is not national or local that is exclusive to Muslims, it is not a region that is for Muslims, Christians, Klimites and them, but it is international. It is a universal word - don't let anyone you deal with, this is our duty.

 But the verses that say that religion is universal are just a few verses and the verses that are similar to these and indicate that nas means people, they are obligatory for everyone and forever. The leader of the martyrs also raised his movement by reciting these verses. You see, what Hossein bin Ali says is not a national or local word, it is not a regional word, it is an international word. A verse has been argued by the leader of the martyrs that this verse is only God's words with the subcategory of divine work; God said that in my workshop, from the throne to the carpet, there is not a single person who is innocent, the one whom I have appointed, whether in the heavens or on the earth or between the earth and the sky. I appointed someone who knows these two key elements of the administration well: one is specialization and one is commitment. In my workshop, even the agents of hell are specialized and committed to ensure that no one in hell is oppressed as much as they did evil. . This verse that ﴿ upon them are strong angels, they do not disobey Allah, what they command, and they do what they command﴾[14] is for the angels of hell; That is, the agents of my hell never have a duty, they never have the right, they are not allowed to oppress these infidels even a bit, they have no more right than that, this is in the work of God. This: ﴿do not disobey Allah what they command and do what they command﴾ It is hell for the agents, it is not heaven for the agents. So, the agents of hell are just like the agents of heaven, i.e. specialized and committed. The celestials are managed by people who are neither embezzlers nor astrologers; It means that they are both religious, specialized and committed, they are all the same. This verse was announced by the Most Holy One with the following description: ﴿ وَ مَكُنتُ مِتّخِثَ الموضِلِينَ عزدائِ; [15] Whoever goes astray or blocks someone's path, I will not assign him to hell, whether he is assigned to heaven or assigned to this world. Let's go to the auditor! This is the word of God. This statement is argued by the leader of the martyrs. Someone suggested that I will do such and such a service for you. The Prophet argued this verse and said: I want Karbala who is both specialized in Jihadology and committed to the last drop of blood. This argument is not the argument of an ordinary person, this argument is not that of a ruler, and not everyone is allowed to argue like this. This is God's word that everyone in my workshop is qualified and committed. Hussain bin Ali (peace be upon him) also says that in my Karbala, everyone is specialized and committed. You can see that the words of the prophets remained in Islam, they started from shepherding to ministry, they started from ministry to shepherding, there are no jobs easier than shepherding, and there are no higher and heavier jobs than ministry. The Holy Quran mentions the duty of a shepherd to a shepherd and the duty of a minister to a minister; He says that if he is a shepherd, he should be specialized and committed in animal husbandry, if he is a minister, he should be specialized and committed in that ministry. But the story of the shepherd was the existence of Mubarak Musa Kalim, who was in Shuaib's shepherd for eight to nine years, and Shuaib's son told his father to hire someone as a shepherd. This shepherd is strong and safe and pure in his work, his hands are pure, his eyes are pure, his heart is pure, and his feet are pure. "Al-Qavi", "Al-Amin" means specialist, committed. But in the Ministry of Existence, Mubarak Yusuf Sediq, when he wanted to take over the Ministry of Economy during the Egyptian famine, said, "Make me the Minister of Economy." If religion wants to be universal, everyone has a side at any time, in any land, they must have these two tasks; Both that person in charge should give samt to such people, and people with these two characteristics should take samt so that the country can become a country of reason, justice and alawi: ﴿ إنِّي حفيزٌ عليمٌ﴾ in the ministry If this happens, the country can wait for the appearance of its guardian, otherwise there will be the same problems, this is what Hossein bin Ali is doing! All the Marwanis and Abbasids fought with this name for more than several centuries and it did not work, because it is compatible with the nature of the people, people accept that the position and work should be held by someone who is specialized in that field and is committed to that work, trustworthy and pure. This remains. War with him is a pointless war, it is useless. For many years they erased the name of Mubarak Abi Abdullah. The late Shaykh Mofid has a book - Shaykh Mofid is one of our great jurists - called Muqnaeh, the jurisprudential part of which was explained by the late Shaykh Tusi, called Kitab Tahdeeb, which is one of the books of Arbaa. In Maknaqah, in the discussion of the Hajj Pilgrimages, he narrates a short pilgrimage to Sayyed al-Shohda (peace be upon him) and says that we should ask the leader of the martyrs that with your martyrdom       Two tragedies occurred: one, "May the Messenger of God, may God's prayers and peace be upon him, come to you, and may Allah bless him and grant him peace", and the other, "And the Book of God, may God bless you, be desolate"[18] when you passed away, the Prophet was left alone. The fact that they say "water motor" means tick. Votr is the opposite of Shafa, Shafa means pair. In this pilgrimage, after the martyrdom of Hussain bin Ali, the Prophet was left alone, that is, the Sunnah was abandoned, "and the book of God is empty." The Qur'an was removed from the community and it was removed from the people's thoughts. There are two types of Muhajur: One Muhajur means abandoned, one Muhajur is from Hajar, which means "the man is for the desert".[19] There was a time when they made fun of this Qur'an in Makkah, God forbid, because in Surah "Furqan" which is in the Meccan section, the presence of the Blessed Prophet (PBUH) refers to the Most Holy Essence of God. They are sitting all night sitting, mocking this Qur'an, this deserted does not mean abandoned because it was not expected that they would memorize the Qur'an in Makkah, have a meeting of the Qur'an, have an association for teaching and learning the Qur'an, the only concern of the Prophet was that the Quran was mocked at night during the all-night sittings. They used to do it, the presence of the blessed Messenger (upon him be a thousand praises and thanks be to him) said to God: ﴿O Lord, my people have taken this Qur'an in a deserted place﴾ which is from the Sunnah of "Inna al-Ar-Rajjal for the desert". An abandoned means abandoned, which happened after the martyrdom of the martyrs. The late Sheikh Mofid says that in the pilgrimage of the presence of Mubarak Abi Abdullah, it is said, "Good morning to the Messenger of God, may God's prayers and peace be upon him, and may God bless you, and may God's book come to you." In other words, the existence of Mubarak Hazrat had risen to make the Sunnah of the Prophet universal and the Qur'an universal. But the leader of the martyrs himself clings to the verses of the Qur'an moment by moment. When the Prophet returned from Makkah, they wanted to go to Kufa, but he did not let go, so they came to Karbala, Karbala is also a place with roots and history. Twenty years before the incident of Karbala, the blessed presence of Amir al-Mu'minin, who was returning to Kufa from the scene of Safin, entered the land. Someone who was in the service of Ali bin Abi Talib (peace be upon him) saw that Amir al-Mu'minin got off the vehicle, took some dirt and smelled it, and said: Hahahahahaha" it's right here, it's right here. This person says, "I don't understand. Hazrat says it's right here, it's right here, what does it mean?" And prayed two rakats. I said, O Ameerul Momineen, what is here? He said: "Hahna, here is the wrestler of lovers." Some lovers are coming here.[21] It's a pity that we couldn't preserve this word "love" that came with glory in our narrations! It fell into another hand. In the second volume of Kafi, the late Kalini (may God bless him and grant him peace) narrates the blessed existence of Imam Sadiq (may God bless him and grant him peace) "The most virtuous people are those who love prayer". Love is one of our highest literary expressions, and if we used this love towards our true lover, that is, God, our prophets, and our eternity, no one else would receive it. Twenty years later, the Karbala incident happened, Husayn bin Ali II became Muharram, entered this land, when he heard the name of Karbala, he said: "Hahna, hahna" it is here, it is here, they asked what is here? He said: "Monakhu rekabena wa mahat-pure rahalena wa maqtalu rejalena wa masfak-demaena" This is where our children are slaughtered.[23]

The verses recited by the Holy Prophet Hussain bin Ali are a sign that the Qur'an forms the set of this scene of Karbala. If Ali Asghar was martyred, he will mention the verses related to the end of the blessed Surah "Shams", he will mention the story of the people of Thamud and Naqah Salih, who slaughtered or assassinated Naqah Saleh, you paid attention to their punishment, this child of mine is even less. It is not from Naqah Saleh. In the blessed Surah Yunus, he recited the verses related to Prophet Noah on the day of Ashura: ﴿So gather your command and your partners, then let not your command be a burden to you, then go to it and do not look at it﴾[2] In the blessed Surah Hud, he recited the verses related to Hud, and when he left, he recited a verse related to Musa Kalim. When the children of Hossein bin Ali wanted to introduce themselves in the evening, they recited the ayah Maudt, they recited the ayah Khums that we are a family.

You are reminded that the flow of love is the reward of the mission of the blessed presence of the beloved Prophet: ﴿Qul la aśalukum alaye ajra ila al-mawaddah fy al-qorbi﴾, [25] this is not literary, this ﴿fi al-qurby﴾ is the mediating verb for "mood" as the friendship of the Ahl al-Bayt. God did not ask us for a reward. If this ﴿في القوربي﴾ was related to “moudt”, the vessel, the vessel was canceled, meaning that as soon as someone is a friend of this family, he has fulfilled the reward of the mission; But this container is a fixed container, according to the writers, not a canceled container! It belongs to that station which is deleted; It means "Al-al-Muddah al-Mustaqarah fi al-Qarabi" that deep-rooted friendship that is intimate. "Samim" means solid, this big impenetrable rock is called "Sama's rock", the ear that does not penetrate is deaf, they say asm, a close friend is a friend that is full of heart, not a friend whose friendship is in the tongue. To be sincere, to be deaf Being deaf is like this. The fact that he says: "Ala al-Mudadah al-Mustaqarah fi al-Qurabi" means that friendship that has penetrated into the heart of your heart and soul, he is the reward of the Prophet, otherwise the friendship of the night of Ashura and the day of Ashura is an emotional friendship, and that friendship that is deep in the soul is "al-mustaqrah fi al-qulub" May it be the reward of the mission. "Al-Moudah al-Mustaqar'a fi al-Qarabi" means the whole scene of love Take it, if the whole scene is taken by a friend, then a person will not go astray or block anyone's way, so the story of Hossein bin Ali will remain with all the efforts made by the Umayyads, the Marwanians, and the Abbasids. The late Sheikh Tusi has in Amali that in the caliphate, one of these Abbasid caliphs was either Mansour Devanqi, before or after, an old man was sitting, a reporter came to Karbala and reported that they cut down that cedar tree. This old man was surprised and said "There is no god but Allah". Caliph said why were you surprised? He said that a hadith has reached us from the existence of the blessed Prophet (peace and blessings of Allah be upon him) that "God curses the one who cuts down a cedar tree" [26]! We didn't understand which cedar tree it is, what it is and why the one who cuts it is cursed. Until now, we have understood the report given by the Karbala reporter. During Karbala, the holy grave of the holy martyrs was hidden and hidden, no one knew, because they furrowed that area, closed the water, planted fields, wheat was grown, it turned into an agricultural field, it was not known where the holy grave of the Prophet was. There was a cedar tree there, where acquaintances said that when you entered the land of Karbala, you reached that cedar tree twenty steps to the right, for example, there is the holy grave of Hossein bin Ali. The Abbasid reporters understood that these people who came for the purpose of pilgrimage, as soon as they entered the land of Karbala, they were looking for that cedar tree. They found out that the address of the holy grave of the Prophet is this cedar tree, they cut down this cedar tree. The report reached the Abbasid caliph that they cut down the tree. This old man who was sitting next to the caliph's throne was surprised and said that this is the secret. They fought with the blessed name of Abi Abdullah, with the grave of Abi Abdullah, with the goal of the leader of the martyrs for many years, but it did not work. The secret is that the Prophet himself moved in the direction of the Qur'an and invited people to Karbala who would think of God and said: ﴿ And what did you do? So there was not an iota of injustice in the scene of Karbala. act

In the evening of Tasua, they saw a voice saying "Ayna Banu Okhtena" which means where are our nieces? The blessed presence of Qamar Bani Hashim, his mother was from Bani Kalab tribe, and Shamar was also from Bani Kalab tribe, and he brought a letter of trust that said: "Ayna Banu Okhtena". When he understood the existence of the blessed Qamar Bani Hashem, he said: "Curse of God and curse of your faith, O our faith, and the son of the Messenger of God, there is no safety for him."

On the second of Muharram, when the leader of the martyrs entered the land of Karbala, a report was received. On the third day, Omar Saad arrived. On the fourth day, Omar Saad gave the report to Ubaidullah. On the fifth day, a new order came to Umar Saad from Kufa. On the sixth day, Umar Saad reported to Ubaidullah. Shut off the water to Ahl al-Bayt when the water was very low. On the 8th day, a report from Umar Saad reached Ubaidullah. On the 9th day, Ubaidullah received an order from Shamar to complete the work now. In the evening of Tasua, they attacked. The blessed presence of Abi Abdullah said to Qamar Bani Hashem: "You are selfless, my brother"; He was so well cared for by the leader of the martyrs that the presence of Mubarak Abi Abdullah said to Qamar Bani Hashem: "You are my own brother" - I will not translate this again - he said go see what is going on and go tell them to complete the work now that they have come. If you can give us one night's respite, do this because "he knows that I loved praying for him and reciting the book and making many supplications and asking for forgiveness"; We who have no fear, whether we fight day or night, but I like prayer, I want to say goodbye to my friend, prostration, bowing, prostration, I like these things, take a break tonight! "He knows that I used to love praying for him and reciting his book and making many supplications and asking for forgiveness".[28] The blessed presence of Qamar Bani Hashem said, "We are ready, but you should give us a deadline tonight." The night of Ashura was established to give them a respite. The blessed presence of Abi Abdullah said: We installed these tents that we entered on the second day. These tents are open, that is, these ropes are far from each other. You should make the boundaries of the tents narrower for two reasons: one is to make it easier to travel, the other is that these ropes tie them tightly so that these tents don't fall, these kids don't get hurt, they did this, they made these tents tighter, they tied the ropes together. He said, dig a ditch behind this tent, because there is a river here, there is plenty of straw. The fact that it was Borya was not because these bushes grow by the side of this great river. He said, "Bring some of these bushes, fill in this ditch and set fire so that tomorrow they will not attack from behind." We want to fight with dignity and love until the last moment. If they attack from behind, this is no longer a fundamental war. Dig this ditch and set fire here so that they cannot attack from behind, they did this. Only one part in front of the tent was open, the war tent where the mujahidin used to come and go, this part was open, the rest was closed. On the evening of Ashura, when the tents were set on fire, they asked Zainul Abdin what the children's task was. He said that they should not stay in the tent, they should run away. Zainab Kobri and others said, God's proof is not the way, where should they run away?! There is only the road right in front of the tent, where they are galloping and galloping. There is no other way. There was a ditch behind the tent and it was full of fire and the remains of the fire remained.

Imam Sajjad, the blessed presence, says that on the night of Ashura, I saw my father gathered everyone in a tent. I entered because I was sick, but I stood at the door. I saw my father read a sermon, I thank God "that you have honored us with prophethood and taught us the Qur'an and our jurisprudence in the religion and made us hear and see and he said these words and recited" Afran Tomorrow in this desert there will be nothing but killing, whoever it is, they will kill him, this is one thing; And these things have nothing to do with me, they have nothing to do with you, I took the oath of allegiance from you, whoever wants to go, go Take your wife and children's hands and go, but my wife and children must stay. Higher than this freedom?! He said gentlemen! Tomorrow there will be nothing but killing, whoever they are, they will kill, and they have nothing to do with me, they have nothing to do with you. If he wants to come to our aid, it is forbidden, but if he wants to leave here, the way is open, the one-way road is closed. The first one who revolted said it is not possible to give up on you, Qamar Bani Hashem was the presence of Mubarak Abbas bin Ali, then Zuhair revolted, others revolted and said it is not possible for us to give up on you. Habib bin Mazher Asadi said, "Yes, Messenger of God, will they martyr him tomorrow?" Zainul Abdin said, he pointed out to me that he will be martyred tomorrow? My father said no, "And how are you praying for him, and he is Abu Thamaniya of the Imams" [29] He is the father of eight imams, they do not make him a martyr. Then he said that they will martyr everyone, this infant will martyr me. Qasim said, Uncle! Do they fall into the tent? He said: They will go to the tent, but after my martyrdom, they will not go to the tent until I am alive. Qasim said that if they don't throw a baby lion into the tent, then how will it become a martyr? He said: "If the spirit of thirst is paired"; When he is completely thirsty, I say, "Give me some water, so that I can water him." Harmleh did something that after the uprising of Mukhtar Imam Zain al-Abidin, he asked that person if Harmleh was still alive or not. After Mukhtar's uprising, someone from Kufa went to Hazrat and said that this is the process of Mukhtar's uprising. Then he began to pray "Allah, O God, forbid the iron, O God, forbid the fire".[30] Then it was Qasim's turn and he said, Amujan! Will they kill me tomorrow? He said, nephew, how do you find death? He said, "Ahly minna al-asal", he said yes, you will be martyred tomorrow.[31]

These were the secrets in which the people renewed their vows. The main guardianship of Khayyam was the responsibility of Qamar Bani Hashim. They had also divided the tasks and said that these Umayyads should not break their promises and attack at night. The blessed existence of Zainab Kabri came to Hussain bin Ali's tent and said, brother! We have many experiences during the time of our father, our brother, my brother Hassan bin Ali, who rebelled, some people left him alone, what should we do if they leave you alone tomorrow? We want to drink the syrup of martyrdom dearly. Hazrat said no, they promised that they will not leave me alone tomorrow. This conversation between brother and sister was heard by some guards of Hosseini's shrine. They told Habib bin Mazaher, Habib said we should renew our promise at night. He came behind Khayyam and shouted "O Farsan al-Hijaz" O brave men, O brave men! My children also came out, as well as companions and companions. Habib said to Bani Hashem, we have nothing to do with you, you should enter your tents, we are dealing with the companions. Ali's daughter said to these companions, as if she does not believe us, we should go at night to renew our vows. Sir, from behind Zainab Kabri's tent, "Peace be upon you, or Harareer, Messenger of God." Hazrat did not come out of the tent, he answered the greeting inside the tent. Habib said, "These are the swords of my slaves." These are the swords of your servants. If they want to attack at night, they give orders at night. We will fight at night. If they give orders, we will fight during the day. The blessed presence of Zainab Kabri prayed and thanked you for being faithful, this was the night of Ashura.[32]

But those parts that are for Zeinab Kobri and Salar Shahidan. The presence of Mubarak Zainab Kobri, well, the scholar was not a teacher and had secrets, and despite the presence of Mubarak Hussain bin Ali, he had hidden secrets in certain parts. The Companions all left and became martyrs, it was the turn of Hussain bin Ali (may God bless him and grant him peace) himself. There was no one to present Hussain bin Ali's war horse, Zainab herself (peace be upon her) said, "I want to saddle the horse of Samand Hussain." We are patient, but brother! I am staying in this desert tonight and there is no one to watch over me this night. Sarban is going to cut your finger, what should I do if night comes and Sarban wants to attack? Now these are more similar to present tense. What did Mubarak Hussain bin Ali say to Zainab Kabri (peace be upon them), but it is so much that Zainab's heart aches with the sky.

"Cover the face of the moon tonight, lest Sarban lose his way"

Sarbani will not go to the killing pit again. But when the ownerless horse of the leader of the martyrs returned, Zainab Kabri went to the battlefield, she saw that brother covered in blood and saw the sword sitting on the chest of the Prophet. He caught my eyes, I don't see you and I don't know you, but whoever you are, know that "you have risen through hardship";[33] You are sitting here on a very high place, the Prophet repeatedly kisses you, the Prophet's ancestor, you repeatedly kiss from below my throat to my chest; "I have raised the difficulty", it didn't take long before the voice of takbir was raised, Zul-Janah came to the tent, "The oppressor of the nation killed the son of the prophet".[34]

"We ask God and do not call upon you, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God, O God

O Lord, I swear by you by the prophets and your elders, I swear by you by your heavenly scriptures, I swear by you by the close ones of your organization, speed up the order of your guardians!

Protect our system, our leader, our authorities, our government, our nation and our kingdom under the shadow of your guardians!

May the pure soul of Imam Rahal and the martyrs be gathered together with the saints of God!

Return the dangers of foreigners to arrogance and Zionism!

Accept our actions, our worship, our prayers, all in the best way!

Accept the mourning of the mourners of the East and West of the world in the best way!

Give a healthy economy, security of the country, trust of the country, commitment of the country, comfort of the nation and the country in the best possible way!

Make our young people, our sons, our daughters, subject to the prayers of your guardian!

Make you religiously zealous, religiously innocent, religiously honorable, facilitate the marriage of young people in the best possible way!

Remove the malignant tumor of divorce from the Islamic society!

Answer this prayer for all the mourners and mourners of Hussein bin Ali in the east and west of the world!

Make us and our lineage and our children and our youth among the best Shiites of Ali and Ali's descendants until the Day of Resurrection!

Let foreigners dominate this country!

Deliver this country, the guardian of the age, safely to the hands of its noble owner, the guardian of the age!

Make these prayers, these pilgrimages, these calamities a reserve for all of us in this world and the hereafter!

Good luck to all of us!

Answer the prayers of all people in the best way!

"Forgive God to us and to you, and peace be upon you, and God's mercy and blessings"

________________________________________

[1]. Mesbah al-Mutahjad and Selah al-Mutabad, vol. 2, p. 772.

[2]. Surah Shams, verses 7 and 8.

[3]. Surah Towbah, verse 33; Surah Fatah, verse 28; Surah Saf, verse 9.

[4]. Surah Towbah, verse 33; Surah Saf, verse 9.

[5]. Surah Towbah, verse 32; Surah Saf, verse 8.

[6]. Surah Fatah, verse 28.

[7]. Surah Mudassar, verse 25.

[8]. Surah Mudassar, verse 36.

[9]. Surah Mudassar, verse 31.

[10]. Surah Furqan, verse 1.

[11]. Sa'eez Al-Ahzan, p. 24.

[12]. Nahj al-Balagha (Lall Sobhi Salih), sermon 29.

[13]. Surah A'raf, verse 85; Surah Hud, verse 85; Surah Shaara, verse 18.

[14]. Surah Tahrim, verse 6.

[15]. Surah Kahf, verse 51.

[16]. Surah Qass, verse 26.

[17]. Surah Yusuf, verse 55.

[18]. Al-Maqana (Lalmfid), p. 490.

[19]. Nahj al-Haq and Kashf al-Saddeq, p. 333.

[20]. Surah Furqan, verse 30.

[21]. Bihar al-Anwar (I - Beirut), vol. 41, p. 295.

[22]. Al-Kafi (i-Islami), vol. 2, p. 83.

[23]. Bihar al-Anwar (I - Beirut), vol. 44, p. 383.

[24]. Surah Yunus, verse 71.

[25]. Surah Shuri, verse 23.

[26]. Al-Amali (Laltusi), Nass, p. 325.

[27]. Al-Irshad fi Marafah Hajjullah Ali Al-Abad, vol. 2, p. 89.

[28]. Al-Irshad fi Marafah Hajjullah Ali Al-Abad, Vol. 2, pp. 89-91.

[29]. Al-Hadaya Al-Kabri, p. 205.

[30]. Amali (Laltusi), text, pp. 238 and 239.

[31]. Al-Hadaya Al-Kabari, p. 204.

[32]. See: Words of Imam al-Husayn, pp. 407 and 408.

[33]. Manaqib Al Abi Talib, peace be upon him (Laban Shahr Ashub), vol. 1, p. 142.

[34]. Bihar al-Anwar (I - Beirut), vol. 44, p. 266.

________________________________________