1447-01-01 | كيف نستثمر العظة والعبرة من سنن التاريخ | السيد منير الخباز

0:00 Third, on the love of the Commander of the Faithful and on the highest of your voices, O God, bless Muhammad and the family of Muhammad, may God’s prayers and peace be upon you, O Messenger of God, and upon your chosen people, Oh, that we were with you, then we would have achieved a great victory, I seek refuge in God from the accursed, seducing Satan,

0:46 In the name of God, the Most Gracious, the Most Merciful, there have already been examples before you, so travel through the land and see what was the end of those who denied the truth, we have believed in God, God’s truth, the Most High, the Most Great. There is a question that many Muslims ask, which is that

1:32 Muslims have gone through disasters and bloody events, and these disasters are repeated throughout the chapters of history, so what do Muslims benefit from this history that is filled with disasters and events? This question calls us to search around a Quranic principle, which is the principle of the laws of history,

2:21 and how we invest the laws of history and benefit from the gift of the Quran in the field of the laws of history. Here are three axes: the importance of an objective reading of history, the pillars of the laws of history in the Quran, and the interaction of faith with the laws of history. We come to the first axis, the objective reading of history, how do we read history? The

3:07 history of our Prophet, the history of our Imams, the history of our ancestors, how do we read history? Reading history is of three types: Narrative reading, Documentary reading, Objective reading. Narrative reading is to recite history, for example, to talk about the Prophet Muhammad, may God bless him and his family, chapter by chapter and part by part. Reciting history is called narrative reading. The second type is documentary reading.

3:56 That is, how do we prove that history happened when some historians from our Sunni brothers narrate that when the Great Messenger, may God bless him and his family, came to Medina, he forbade the Muslims from pollinating the palm trees, meaning from fertilizing the palm trees. He forbade them, saying, “Do not pollinate the palm trees.” So the people refrained from pollinating the palm trees. When harvest time came, the fruit appeared dry, but no dates appeared from the palm trees as a

4:41 result of the lack of pollination. So they came to the Messenger of God and said, “O Messenger of God, you forbade us from pollinating the palm trees, but the palm trees did not produce dry fruits.” He said, “You know your world best.” This historical incident, when we want to document it, is it true or not? Documenting history is subject to the quantitative factor and the qualitative factor. The quantitative factor means how many people narrated this narration? We note the quantitative factor. Is the narration really mentioned by

5:28 all historians? It was narrated by several companions who were present. The quantitative factor affects the acceptance of the narration. This narration does not have a quantitative factor, even among our Sunni brothers. It was narrated by some sources and not all sources. It is flawed and lacks the quantitative factor when it comes to the qualitative factor. Okay, is this narration consistent with the Messenger of God, may God bless him and his family? It is not consistent. First, regardless of the fact that the Messenger was infallible and did not make mistakes. Regardless of this, the Messenger was from the people of Mecca, and Mecca is

6:16 close to Taif, and Taif is an agricultural country. The basics of agriculture were not hidden from the Messenger of God, which is that palm trees do not bear fruit except through pollination. The issue is one of the basics and alphabets and was not hidden from the Messenger of God, may God bless him and his family. Second, the Messenger is wise. The Quran says, “It is He who has sent among the unlettered a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom.” Is he not wise? The requirement of his wisdom is that he does

7:03 not interfere in matters outside his jurisdiction. The issue of agriculture and how palm trees bear fruit is another jurisdiction. Wisdom It requires that he does not interfere in anything outside his jurisdiction, so how can the Messenger forbid them from their work when they know it best, and God Almighty said, “ And their affair is by consultation among them.” People’s affairs are specializations subject to their experiences and energies. So this narration is incorrect, neither the quantitative factor nor the qualitative factor helps it. We call this a documentary reading of history. Let’s move on to the third type, the objective

7:53 reading. How do we study history? How do we recognize the factors and causes driving the course of history? How do we benefit from the experiences of history? We call this objective reading. Let’s move on to the objective reading. The objective reading of history is also divided into several readings: spontaneous reading, forced reading, scientific reading. The spontaneous reading with us is this

8:39 great German researcher, Mir, in his book “Investigations in the Philosophy of History.” This German researcher says, “History is not a science, history is merely repeated incidents sometimes subject to chance, and it is not a science.” Why do we tire ourselves with history? History is not a science. Why does he say, “Because the reader and the one being read are one?” Notice this important point. How do you mean the reader and the one being read are one? History is a biography? Who is the human being and the reader of history? It is the

9:24 human being if the human being reads. The human being is history, the human being’s biography, and the reader of history is the human being if the reader and the read are one. Since the reader and the read are one, then reading will not be neutral. The human being by nature tends towards his cultural sediments, tends towards his beliefs, so he will not read history neutrally. This is the problem that exists in the human sciences. What is the difference between the natural sciences and the human sciences?

10:09 Natural sciences, physics, chemistry, astronomy, these sciences are based on integrated experiments, therefore reading in them is a neutral reading. A person cannot deviate from the principles of physics if he reads physics. As for psychology, sociology, and history, these human sciences are not based on integrated experiments, therefore reading in them is not a neutral reading. It is a reading subject to inclinations, a reading subject to sediments. So

10:55 this reading or this school says that the objective reading of history means that history is not a science, and the subject is over. The reader and the read are one. So reading is not neutral, this is a school. The other school is the coercive school, which is expressed by historical algebra. What is the meaning of historical algebra? I mean, this school says that history proceeds according to laws, but coercive laws. How, for example, is existence? The universe in which we live is subject to coercive laws. The human being who

11:45 lives on Earth is subject to the law of gravity, whether he likes it or not. A human being cannot exceed the speed of light or he will evaporate. These are coercive laws, just as the universe is subject to coercive laws. History is also subject to coercive laws. The course of history is subject to laws. Coercion: This is expressed by the theory of historical compulsion. Let us come to the third school, which is the correct one: scientific reading. Scientific reading says that the reader is one thing and what is read is another. Just as the universe is a

12:34 page that deserves to be read through the laws of physics and the laws of astronomy, we read the universe. Likewise, history is a page that we can read with an honest, impartial reading. History is a long journey that began with Adam until today. We can read history with an objective, impartial, and impartial reading. So, reading history with an honest reading is a scientific reading. Why? First, it is true that the entire universe is subject to the will of God, and you do not

13:24 will except that God wills. History is also subject to the will of God, but this does not mean that the laws are coercive. God linked the causes to their causes. His will is not subject to the entire universe and all of history, but there are causes and reasons. God linked the causes to their causes, just as natural events need causes. By God, the burning of a book needs a flame of fire. A cause needs a cause. Also, the death of a civilization and the rise of a civilization

14:10 need a cause. The course of history needs causes, just as the course of the universe is subject to causes. The page of history contains recurring causes from the day of Adam to this day. These recurring causes are what we call the laws of history. These recurring causes are what we must read and lay our hands on. What are the causes that are repeated, so that the chapters of history are repeated? That is why we

14:55 say history repeats itself. Now we come to the second axis, the pillars of the laws of history in the Holy Quran. After we have reached what the researcher in the philosophy of history mentioned, an introduction to the philosophy of history. The famous American researcher and historian Cheney supports this theory. History, the science of history, is a page that deserves careful reading. History is subject to factors and

15:40 causes that we must lay our hands on to know our reality by learning about our history. Okay, now let us come to how we read the causes of history and the factors of history. Here are two directions: a literal direction and an analytical direction. The literal direction says that the reason in the course of history is one and not multiple. What is the one reason that is repeated? Some said the reason is the class, some said the reason is the geographical factor, some said the reason is the

16:28 economic factor. Let me explain each point to you with examples. Whoever says the reason is the class factor, don’t be upset. This is what some schools say. Some say white blood is capable of making history, but brown or black blood is not capable of making history. I mean the poor African peoples are not capable of making history. What is capable of making history is history. White blood is capable of making civilizations, for example, of making a giant city.

17:16 But black or brown blood is not capable of making history. The factor that intervenes in making history and its course is blood, it is the class factor. This is a proposed theory. The other theory is that the factor controlling the course of history is the geographical factor. I mean, how is the geographical factor? That is, if a society lives in a closed desert environment, it cannot build a civilization. This is a society. A desert society cannot make

18:02 history. These are the Bedouins. The Bedouins are the most disbelieving and hypocritical and most worthy of knowing the limits of God. Whereas a society that lives in an open environment, a society that lives in the Mediterranean basin, a society that lives on the oceans, a society that lives on the Gulf, this is an open society that can build a civilization. That is why the Byzantines excelled in building civilization because they lived on the Mediterranean basin. The Romans excelled, the Persians excelled in building civilization because they live on a group of seas. Whoever

18:53 lives in an open geographical factor can control the course of history. This is a second theory. The third theory is that the factor that controls the course of history is the economic factor. This is Marx’s theory. Marx said that the factor that controls the course of history is the economic factor. What does the economic factor mean? The economic factor means that competition over the tools of production creates a history of conflict. We have productive forces, we have the tools of production, and

19:43 we have the relations of production. The productive forces are energies, minerals, humans, animals. These are all productive forces, and we have tools of production. What are they? The tools of production were the hand, then the manual age passed, the Stone Age came, then the Stone Age went, the agricultural age came, then the agricultural age went, the industrial age came, then the information age came, our age today is the information age, the age of technology, the age of information. These are called tools of

20:29 production, and we have relations of production. People compete and race for the forces of production. As a result of the frenzied competition between people to possess wealth and money, wars and conflicts occur. If the course of history takes place, then the factor influencing the course of history is what factor? This is also an economic theory. Let me move on to the theory. The voice has changed. Let me move on to the last theory, which is the analytical trend. The

21:17 analytical trend says that all factors are involved. The movement of history is not based on a single factor. It is based on a group of factors, including the class factor, the geographical factor, the economic factor, and the initial factor. Religion, you see, is influential in the movement of history. The initial factor is an influential factor in making history and in the movement of history. How is the initial factor an influential factor in the movement of history and making history? Notice

22:02 with me that man needs wealth, just as he needs, for example, money. Man needs dignity, and We have certainly honored the children of Adam. Man needs a good law that removes disputes and differences. God Almighty said, “Indeed, We sent Our messengers with clear proofs and sent down with them the Scripture and the Balance so that people may maintain justice.” Meaning, a law that establishes justice.

22:51 People need, in addition to the law, in addition to dignity. People need faith. Faith provides people with a stable and reassuring environment. And those who believe and whose hearts find rest in the remembrance of God. Unquestionably, in the remembrance of God hearts find rest. People need moral values. God commands justice and benevolence. And giving to relatives, if there are fundamental and moral needs that moved and proved their worth in making history, the religion that cares for and is concerned with these

23:41 fundamental moral needs, the human need for dignity, the human need for values, the human need for faith, the religion that cares for these needs has become an influential intruder in making history, so religion has two perspectives, a legal perspective, religion is legislation and law, God Almighty said, “He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein.” This is a law, so this is the

24:26 first perspective of religion, that it is a law, and there is another perspective of religion, that it is a motivator for human nature, a motivator for human progress, the Holy Quran says, “So direct your face toward the religion, inclining toward truth. [Adhere to] the nature of Allah upon which He has created mankind. No change should there be in the creation of Allah. That is the upright religion.” Religion is an intruder in human nature, an intruder in motivating human beings toward good deeds, toward good deeds. So religion is an intruder in the progress of history and in making history,

25:14 so that I may explain the theory to you briefly, then I move to the third axis, history is The astronomical path of man In order to read history, we must read about man. If we read the main features of the human personality, this was a gateway to reading the path of history. What are the main features of the human personality? Look, the Quran talks about man in many verses. Man was the most argumentative thing. Man was created from haste. I will show you My signs, so do not be impatient. And We have certainly

26:02 honored the children of Adam. But there are main features in the human personality. The first teacher is freedom. Man is free, and this freedom made him make history. Did We not make for him two eyes and a tongue and two lips and guide him to the two paths? And God Almighty said, “Indeed, We showed him the way. But he who is grateful means he has freedom.” This is first. The second element. The second teacher is that man has an iron will. He can conquer everything with his will. How is the iron will? I will give you an example. Muhammad is the Messenger of

26:48 God. O God, bless Muhammad and the family of Muhammad. Muhammad is the Messenger of God, and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating, seeking bounty from Allah and approval. Muhammad made history. He made history with his strong will because he possessed an iron will. He was able, through strength His will to make history, and by God, if they placed the sun in my right hand and the moon in my left on the condition that I abandon this matter, I would not abandon it until God makes it manifest, or else without it. Will is an

27:40 important factor in the course of man, so it is an important factor in his writing and the course of history. The third factor is man’s ability to differ with others and to struggle with others. You see man has the ability to struggle and differ. The Quran says: “And they will not cease to differ. They are different human beings, whether we like it or not. They differ in their mental abilities, they differ in their tastes, they differ in their cultures and environments. Among His signs is the difference in your languages ​​and colors.” When he has the ability to exploit the difference in

28:28 conflict, the Holy Quran says: “And were it not that God checks some people by means of others, each checks the other. And were it not that God checks some people by means of others, monasteries, churches, synagogues, and mosques in which the name of God is much mentioned would have been pulled down.” So this ability to struggle is an influential factor in the course of history. The fourth teacher is man’s ability to perfect himself. Man is capable of developing and perfecting. The

29:15 Holy Quran says: “He who created death and life to test you [as to] which of you is best in deed.” And the Holy Quran says, while it emphasizes the importance of work and production: “And say, ‘Work, and God will see your work, and [so will] His Messenger.” And the believers, and the Qur’an speaks about the perfect human being, the repentant, the worshippers, the travelers, the kneeling, the prostrating, the enjoiners of good, the forbidders of evil, and the preservers of the limits of God and give good tidings to the believers through our understanding of man, we understand history and that there are laws that govern the

30:27 course of history. These historical laws from the Qur’an, who said them among us from the West, Alexander Gray in his book The Slave Gods, he says that Alexander spoke of the theory of the laws of history and that there is a group of factors that govern the course of history. Well, it comes to the Muslims, Muslim thinkers. Dr. Hassan Qili, a professor at the University of Khartoum, transmits this. There is a magazine, the Islamic Culture Magazine, issued by the Ministry of Religious Affairs and Endowments in Algeria, Issue 15, Volume 15, Issue One. Here, this doctor transmits that the first to speak about the theory of the laws of history in the Qur’an was Imam Muhammad Abduh, in his own words, and that he spoke in his book The

31:13 Complete Collection about linking the laws of history in the Qur’an to religion. Then came Sayyid al-Sadr, the martyr Sayyid Muhammad Baqir al-Sadr, and he researched this theory, the theory of the laws of history in the Qur’an. I spoke about this theory in six Lectures in my Tafsir lesson in Najaf Ashraf I talked about this theory critically and constructively in detail you can review it The theory of historical laws can be summarized in that there are laws that move history and the

31:59 Quran has given these laws three characteristics The first characteristic is consistency meaning these laws do not change with every generation the same laws are repeated the same laws the Quran says you will not find any change in the way of Allah and you will not find any transformation in the way of Allah laws are repeated in every generation in every 100 years in every society Zain The second characteristic is that the historical laws are attributed to Allah the Blessed and Exalted Allah God by His will

32:45 turns this history not by force but by preparing circumstances and raising the hand so that man moves in light of his nature but in the end it is based on Allah therefore the Quran says you will not find any change in the way of Allah and you will not find any transformation in the way of Allah The third characteristic of the historical laws is contradiction there is no conflict in history there is no wars in history there are confrontations in every century in every generation this is something natural this is a law

33:31 of the laws of history the law of contradiction the law of conflict therefore the Quran focuses on this The existing year is one of the historical laws From here now we move on to the last axis, and if I took too long, today the visit is a little bit, leave it after the prayer so that I can finish my topic. Pray for Muhammad and the family of Muhammad. O God, bless Muhammad and the family of Muhammad. O God, bless Muhammad and the family of Muhammad. O God, bless Muhammad and the family of Muhammad. Let us

34:19 move on to the third axis: How do we benefit in our contemporary reality from the historical laws? I distinguished here between social phenomena, social laws, and divine laws. Not everything mentioned in the Quran from the laws is from the laws of history, as Sayyid al-Sadr (may God sanctify his secret) mentioned, the Quran mentioned three matters: phenomena, social factors, and

35:05 divine laws. Let me explain to you an example for each thing so that we understand this point and remember how we benefit from it. The first category is phenomena. Notice when the Holy Quran says, “And for every nation there is a term, so when their term comes, they will not remain behind an hour, nor will they precede it.” This is not a historical law. This is a phenomenon that needs reasons. What is the meaning of this? Every nation has a term, meaning every civilization has life and death. No civilization lasts forever. Every civilization will die one

35:50 day. The Babylonian civilization, the Assyrian civilization, the Byzantine civilization, and the Islamic civilization arose, and they all came to an end. Civilizations are born and die just as a human being dies. Every nation has a term, so when their time comes, they cannot delay it an hour, nor can they advance it. This is the first phenomenon. The second phenomenon is the phenomenon of people’s need for law. When you read the Almighty’s saying, “Mankind was one nation,” meaning they did not have many differences. They

36:37 cooperated. After God sent the prophets as bringers of good tidings and warners, and sent down with them the Book in truth to judge between people concerning that in which they differed, as soon as society develops technologically, it develops culturally. As soon as it develops culturally, what differences and competitions occur? Then society needs law. From here, God Almighty said, “So God sent the prophets as bringers of good tidings and warners, and sent down with them the Book in truth to judge between people concerning that in which they differed.” This is one of the phenomena. Okay,

37:25 now let’s move on to the second category, social norms. Social traditions have nothing to do with God directly. They are social traditions that exist even in atheist societies, even in societies that do not believe in God. There are social traditions that we read now to benefit from in our societies in our contemporary reality. Among these social traditions that the Holy Quran referred to is the phenomenon of classism. Notice the Almighty’s saying: “And when We desire to destroy a

38:10 city, We command its inhabitants, but they defiantly disobey therein; so the word comes into effect upon it, and We destroy it with [complete] destruction.” Who are the affluent people who own the giant companies? The companies that manufacture weapons, technology tools, medicines, and food. Those who own the giant companies on a global level are the affluent class. The second class is the working class that goes out from morning to sunset working and toiling in order to provide a living.

38:59 This is the capitalist world today. This is the world. This is today’s civilization. It is based on class between giant companies and a working class. When the Holy Quran says: “And if We desire to destroy a city, this will collapse one day, We command its affluent people.” In a second reading Our command was to control it, meaning that We made them rulers. Our command was to control it, but they committed corruption therein, so the word came into effect upon it, and We destroyed it with complete destruction. This is a social law. Let us come to a second social law,

39:48 which is the lack of fair distribution of wealth. The Holy Quran says: “And Allah presents an example: a town that was safe and secure, its provision coming to it in abundance from every location, but it denied the favors of Allah. So Allah made it taste the garment of hunger and fear for what they had been doing. Every country, every country has administrative corruption, financial corruption, if there is poverty and fear, so Allah made it taste the garment of hunger and fear.

40:44 This is a social law that there is no escape from. Every country does not distribute wealth fairly because of the presence of administrative and financial corruption. So it is a country filled with cases of poverty, cases of fear, and insecurity. This is a social law that the Holy Quran mentions. Okay, let us now come to the third and final section, the divine laws. There are unseen laws that are based on Allah, the Blessed and Exalted, with which He tests people, whether we like it or not. Brothers and sisters, ponder this section of the Quran, which is: Divine laws that govern the course of history The Holy Quran says, “Has there not been over man a period of time when he was not a thing worth mentioning?” Indeed,

41:33 We created man from a sperm-drop mixture. We test him not as you please. You are tested, not as you please. One says, “By God, I am never comfortable.” There is a person who is tested in his livelihood, there is a person who is tested with an illness, there is a person who is tested with his children, there is a person who is tested with a neighbor, there is a person who is tested with his boss at the company. There is no person who does not undergo some kind of test. This is what we test. We have made him hearing and seeing. This is the law of testing, a law from which there is no escape. “And We will surely test you with

42:19 something of fear.” Some test them except Allah with fear and hunger, meaning poverty, and a loss of wealth, lives, and fruits. Fruits, meaning children, a loss of children. But give good tidings to the patient, who, when disaster strikes them, say, “Indeed we belong to Allah, and indeed to Him we will return.” Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided. Okay, why Allah? Why do we get tested? What is the purpose of the Sunnah of testing? Why are we Muslims tested by disasters

43:05 and events? Why What is the goal of the year of trial Why is there a verse that summarizes for us the aims and objectives of the year of trial Note this blessed verse “And do not weaken and do not grieve while you will be superior if you are [true] believers” This verse wants to lift despair from us, to lift disappointment from us, to lift hopelessness from us It says do not let despair touch you, do not let depression and sadness touch you as a

43:53 result of the bad conditions Never do not weaken and do not grieve while you will be superior if you are [true] believers If a wound should touch you, there has already touched the people a similar wound What are you really? I mean, are you lower than the world forever? The companions of the Messenger of Allah, the companions of the Commander of the Faithful, the companions of Hussein, and the companions of the Imams. This history is renewed and repeats itself If a wound should touch you, there has already touched the people a similar wound. We alternate those days among the people Why? So that He may achieve three goals: The first goal, and that

44:44 Allah may know those who believe, is to test the believer from others. He also said at the end of the verse, “And that Allah may test those who believe and destroy the disbelievers.” This is the first goal. The second goal is the presence of witnesses. How does the presence of witnesses mean? The Quran mentions that this is one of the goals. Look, notice the verse, “And that Allah may know those who believe and take from you martyrs - and Allah does not like the wrongdoers.” Martyrs means a symbol, an example. Allah, the Blessed and Exalted, through the law of testing

45:32 chooses from you symbols and witnesses over you who will be an example, a symbol, and a title for you. This is one of the goals of testing. The third goal of the goals of testing that the Holy Quran mentioned is to benefit from experiences, and we alternate those days. Meaning, benefit from the experiences of those who have passed, benefit from the experiences of those who came before. We call this the law of testing. Okay, let’s also come to the laws. There are two years left, so bear with me a little and I will finish the topic. The

46:19 second year of the divine laws in the Holy Quran, which is the law of steadfastness. Allah, the Most High, says, “And were it not that Allah checks some people by means of others, monasteries would have been demolished.” That is, there is a group that God prepares to defend the religious heritage and the cultural heritage. If God did not repel people from one another, monasteries, churches, synagogues, and mosques in which God’s name is often mentioned would have been demolished. God

47:04 Almighty said about those whom God has ordained for such a role, that they should undertake such a role to preserve this heritage. “And God will surely support those who support Him. Indeed, God is Powerful and Exalted in Might.” Those who, if We establish them in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to God belongs the outcome of all matters. Let us come to the third year, the year of the divine promise. We often read in the verses the promise. What is the

47:50 divine promise? God Almighty says in the divine promise, “ And We have already written in the Psalms, after the remembrance, that the earth will be inherited by My righteous servants.” And He says in the divine promise, “The earth belongs to God; He gives it as an inheritance to whomever He wills of His servants. And the [best] outcome is for the righteous.” And He says in the divine promise, “And God certainly gave you victory at Badr when you were weak. So fear God that you may be grateful.” And He says in the divine promise, when You call upon your Lord, and He answered you: “I will reinforce you with a thousand angels, one after the other.”

48:37 People say: “When will the divine promise come?” Well, the divine promise does not come just like that. The divine promise requires conditions, it requires factors. Every rational society, every thinking society, must prepare these conditions and factors. What are the conditions? The first of these conditions that God mentioned in the divine promise is wise patience. Patience does not mean sleeping, indulging, and surrendering.

49:23 Patience means wisdom. Wise patience. Wise patience means the second, not rushing into making decisions and studying the consequences thoroughly. This is called wise patience, and it is an important condition for the state. The second condition is that the Quran, of course, stipulates patience. It says, “Seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive.” Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were afflicted with poverty and hardship and were shaken until the Messenger and those who believed with him said, “

50:13 When is the victory of Allah?” Unquestionably, the victory of Allah is near. So the first factor is patience. The second factor is planning. You must have planning. You are now establishing a company that needs planning. You are establishing an institution that needs planning. So how about if you want to establish a society that creates a civilization that needs planning? Planning means studying the objective circumstances, studying your capabilities and energies, studying the consequences before you rush. Study the consequences and know what will happen and what will result.

50:59 Planning and reading the circumstances and consequences is an important factor. The Divine Promise God Almighty said: “ Prepare against them whatever you are able of power.” Power of industry. Power of power is not always military power. Industry, power of science, power of knowledge. Power when you have economic power, scientific power, cognitive power. This is part of planning. The third factor is reading experiences. “Have they not traveled through the earth so that they may have

51:52 hearts by which to understand and ears by which to hear?” It does not mean “travel a journey through the earth.” It means reading the history of mankind on earth. “Have they not traveled through the earth so that they may have hearts by which to understand and ears by which to hear?” For indeed, it is not eyes that are blinded, but blind are the hearts which are within the breasts. God Almighty said: “And say, ‘Travel through the land and observe what was the end of those before you.’” So these are divine laws that we must read carefully so that we may benefit from them in our contemporary reality. Among the divine laws is that if injustice becomes rampant,

52:38 groups move to confront the injustice. This is what happened in the time of the Commander of the Faithful, Ali, peace be upon him. The elite of the companions of Imam Ali moved to confront injustice and tyranny. This is the approach from which the Imam set out. Al-Hussain, the master of martyrs, may God’s prayers and peace be upon him, said: “I see death as nothing but happiness, and life with the oppressors as nothing but misery.” This is one of the laws of history: confronting injustice. Imam Al-Hussain said: “I see that the

53:26 pretender, the son of the pretender, has placed you between two options: between the sword and humiliation. Humiliation is far from us. God, His Messenger, and the believers refuse that for us.” He saw that the path of error is to be followed, and guidance is not known to a people who have followed it, and the people have returned to their ignorance. It was from the law of Islam that your qaddafi did not know where the men of the Muslims had gone, and how Yazid became among them the king of the wine presser, from the baseness of his element and the baseness of his nature, he squeezes your blood. The grandson of the

54:13 true religion did not see a cure except when his blood was shed in Karbala. So what happened in all the generations from the day of his meeting, he died and cried, and he did not leave an inanimate object or a stone without crying over it, nor a jinn or a king. Every year for us on the tenth of Muharram, this wailing wailing of the believer rises. The believers in every A year for us with ten conscious applying the roles, the corners and the streets

54:58 Every year we mourn Al-Hussein, Abu Abdullah, you cry like my eyes for his reward, but my eyes are crying for you, Abu Abdullah, which of the sockets do not cry blood for you, you made me cry, by God, even the socket of the stone, Imam Al-Rida, Ibn Shabib entered upon him, Al-Rida said, O Ibn Shabib, if you are crying, then cry for Al-Hussein, why do we cry for Al-Hussein? He said, he was killed, slaughtered as a ram is slaughtered,

55:50 you saw how a ram is slaughtered, you saw how a ram is slaughtered, he was killed and slaughtered as a ram is slaughtered, and with him were killed 18 who do not have a likeness on the face of the earth, Imam Al-Sadiq says, revive our matter, whoever sits in a council in which our matter is revived, his heart will not die on the day hearts die, but the ram will not be slaughtered until he is satisfied with what he has gathered and the son of the Messenger of God is slaughtered thirsty, we

56:36 came to revive the memory of Al-Hussein, we came tonight to offer our condolences to Fatima Al-Zahra, peace be upon you, O daughter of the Messenger of God, may God grant you great reward, you are the owner of consolation, you are the owner of the calamity, O Rider, if you come to Taiba approaching, stop at the broken rib, pickaxe, and tell what the heart has gone through in

57:21 detail. What would Fatima say? If you were the sister of Hussein, let me hear your voice. With these verses, Fatima cavalry of Hussein [music] And he died thirsty on the banks of the Euphrates.

58:11 Fatima, if you were to stand by him one day, then I would slap his cheeks [music] O Fatima, get up, oh my mother, I am the mother, and the heart is anxious, anxious, and I search for a husband wherever he is. O my mother, oh my mother, for the son of the one who died thirsty, and the horses play on him. Your hand, yes, by God, and the horses play on him, and the horses are eager [music] They

58:57 killed him after they knew that he was the fifth of the People of the Cloak. O God, bless Muhammad and the family of Muhammad on Friday night. O God, by the right of Hussein, the distinguished, and his grandfather, his father, his mother, his brother, and the nine of his sons, in the name of God, the Most Gracious, the Most Merciful. Who answers the needy when he calls upon Him and removes evil? Who answers the needy when he calls upon Him and removes evil? Who answers the needy when he calls upon Him and removes evil? Who answers the needy when he calls upon Him and removes Evil is He who answers the needy when he calls upon Him and removes evil. He who

59:45 answers the needy when he calls upon Him and removes evil. O Allah, O Allah, O Allah, O Allah, O Allah, O Allah, O Allah, O Allah, O Allah, I ask You by Your great, most mighty, most sublime name, the most generous. O Allah, heal our sick and the sick of the believing men and women. O Allah, fulfill our needs and the needs of the believing men and women. O Allah, forgive our sins and cover our faults and

1:00:33 cover our misdeeds and let us die with the righteous. O Allah, bless Muhammad and the family of Muhammad. O Allah, be for Your friend, the Proof, son of al-Hasan, Your blessings be upon him and his fathers, in this and in every case, a guardian, a leader and a

1:01:19 guide until You make him dwell and let him enjoy Your mercy, O Most Merciful of the merciful. Peace be upon al-Husayn and upon Ali ibn al-Husayn and upon the children of al-Husayn and upon the companions of al-Husayn and upon Abi al-Fadl al-Abbas and upon the noble, beautiful Zaynab and may Allah’s mercy and blessings be upon them and upon the souls of your dead and the dead of the believing men and women.