The Full Speech of Sheikh Qassem on the 5th Night of Muharram
Translated by Al-Ahed News, Hezbollah Media Relations
The full speech of Hezbollah Secretary General His Eminence Sheikh Naim Qassem on the fifth night of Muharram 1447 AH, June 30, 2025.
In the name of Allah, the Most Gracious, the Most Merciful.
All praise is due to Allah, the Lord of the worlds. And peace and blessings be upon the noblest of creation—our Master, our Beloved, our Leader, Abu al-Qasim Muhammad—and upon his pure and virtuous household, his chosen and righteous companions, and upon all the prophets and the righteous until the Day of Judgment.
Peace be upon you, O Aba Abdillah (Hussein), and upon the souls that gathered in your courtyard. May the peace of Allah be upon you from me, for as long as I live and as long as night and day endure. And may Allah never make this the last of my visits to you.
Peace be upon Hussein, and upon Ali ibn al-Hussein, and upon the children of Hussein, and upon the companions of Hussein. Peace, mercy, and blessings of Allah be upon you all.
Tonight, we will speak about tarbiyah—moral and spiritual upbringing. This builds on what we discussed in the two previous nights. On the first night, we spoke about the method and the path. On the second night, we spoke about conduct and behavior. Tonight, we must emphasize the importance of tarbiyah because our aim is to transfer the method and conduct into a living reality within the human being, so that they may truly benefit from divine guidance—God’s commands and prohibitions.
A person who hasn’t been nurtured or brought up in a particular way cannot impart that way to others. But when a person is raised with a clear approach and a particular pattern, they can become creative, they can flourish, and they can reach the highest levels.
So tarbiyah—this moral and spiritual development—is essential. It is what shapes the child and the youth, and it is what builds a human being along the path we wish for them to choose—the path that is most upright and beneficial.
In several gatherings with His Eminence, the Sayyed of the Nation’s Martyrs, Sayyed Hassan Nasrallah (may God’s mercy be upon him), we spoke about Ashura and its impact. He had a very clear view: that Ashura is the foremost annual school that shapes generations. It plays a central role in the process of moral and spiritual upbringing and in the formation of character. All the powerful results we witness—whether on the battlefield of jihad, in taking a stand for truth, or in supporting the oppressed—are among the blessings of Ashura and the upbringing it instills.
So we are in need of tarbiyah—upbringing and moral development—in order to root these values deeply, especially when it comes to Ashura and the concepts it embodies. Ashura is, in fact, a space for tarbiyah.
You know that God created the human being with an innate nature—fitrah. Within this fitrah are intuitive, self-evident truths that a person is born with, that come naturally. But there is also acquired knowledge—things that must be learned in order for a person to grow their capabilities. Without learning, a person’s abilities remain weak, and their responsiveness to life’s challenges remains limited.
That’s why we need both education and tarbiyah—to shape the human character in the right way. So there’s no debate: tarbiyah is essential, alongside learning and acquired knowledge, for a person to reach a level that is worthy and beneficial in this life.
In the Holy Quran, God Almighty says: “My Lord! Inspire me to [always] be thankful for Your favours which You blessed me and my parents with, and to do good deeds that please You. And instil righteousness in my offspring. I truly repent to You, and I truly submit [to Your Will].” (Al-Ahqaf, 15)
How is righteousness instilled in one’s offspring? Through tarbiyah—through upbringing. When we ask God to “instill righteousness in my offspring,” we are, in effect, asking: O Lord, help me carry out the correct process of moral and spiritual upbringing that will lead to righteousness in my children.
In truth, God grants us abilities and energy, but we are responsible for putting them to use. We must use them to raise the next generation, to raise our children with sound values and proper upbringing so that they can reach the level we hope for.
Naturally, Islam does not regard tarbiyah—upbringing—as something trivial or ordinary. No, tarbiyah has foundations; it has principles. Even the person we seek to raise must be approached with awareness of the different stages of life they go through.
In other words, teachers—and anyone involved in education and upbringing—must be properly qualified. They need the ability to engage with individuals at the various stages of their development. Each age requires its own approach, and those responsible for tarbiyah must be equipped to handle that responsibly.
What does the Messenger of God say? He says: “The child is a master for seven years, a servant for seven years, and a minister for seven years. If his character pleases you by the age of twenty-one, then great. Otherwise, strike his side, for you have fulfilled your duty before God the Almighty.”
The Prophet divided a person’s upbringing into three key stages, with each stage requiring its own specific approach to tarbiyah—to moral and spiritual upbringing.
The first stage: “The child is a master for seven years.”
This means you must give the child space and a degree of freedom. He may sometimes behave in ways you see as inappropriate, imprecise, or undisciplined—but you need to be flexible with him. At this stage, the child doesn’t yet have the capacity to form a fully disciplined personality. That’s why the Prophet said “master”—he acts on his impulses, does things that come to mind, and you may not always be able to change his behavior. That’s normal—within limits.
So guidance in these first seven years must happen gently and within certain boundaries. You can place some limits to keep him on the right path, but there are certain behaviors you simply can’t eliminate. Sometimes adults will say things like, “Did you see what your child did?” or “Why did he behave like that?”—but some things at this age are just not subject to correction in the strict sense. What you can do is help set a general direction to soften or channel those behaviors. That’s because this phase of upbringing requires allowing a certain amount of freedom for the child.
The second stage is the essential and formative phase—from age seven to fourteen: “a servant for seven years.”
Here, “servant” means he is under your guidance and direction. You can begin to require certain things of him. You set rules, train him in new habits, educate him in the right way, and instill in him capacities that can develop and grow. This is the stage where direct and structured tarbiyah—upbringing—becomes possible.
The third stage: “a minister for seven years”—from age fourteen to twenty-one.
This is when you must begin to treat him like a companion. Just as a minister is an advisor, someone who gives input, you must now engage your child in that way. You can no longer deal with him using a strict “Do this, don’t do that” approach like when he was younger. His personality has begun to take shape. He now possesses different capacities and ways of thinking, so your relationship must evolve accordingly.
Notice how Islam—more than 1,400 years ago—through the guidance of the Prophet, emphasized that tarbiyah, or upbringing, must take into account the different stages of a person’s life. If you want to truly instill values, if you want to have a lasting impact, then you must understand each stage of development and engage with it accordingly.
Interestingly, today in Western institutions and global educational systems, they speak of a very similar division. They classify stages as childhood, adolescence, and post-adolescence—often broken down into the ranges of 7 to 14 to 21. Some may shift the numbers slightly, saying adolescence starts at 13 instead of 14, or splitting the post-adolescent phase into two parts—but the general framework is the same.
Where did they get it from? They arrived at it through natural reasoning and empirical observation—through studies and accumulated experience. But Islam had already made this clear from the very beginning: that the methods of upbringing should align with the individual’s age and life stage.
The Commander of the Faithful, Ali (peace be upon him), says that the process of upbringing is fundamental. Why? He says: “The heart of a young person is like an empty land; whatever is cast into it, it accepts.”
Imagine you have a piece of land: if you plant wheat, wheat will grow; if you plant barley, barley will grow; if you plant figs, figs will grow. You don’t plant barley and expect figs to come out. What you plant is what you harvest.
So, the Commander of the Faithful (peace be upon him) says: “The heart of the young person is like empty land; whatever you cast into it, it accepts. So, begin teaching them good manners before their heart hardens and their mind becomes distracted.”
Before their heart becomes hardened by rebellion or before their mind becomes confused, absorbing false ideas and acting on incorrect principles, you must initiate upbringing from an early age. This way, they are formed through a proper educational process based on the principles Islam has taught us—principles given by the Lord of the Worlds and brought to us by Muhammad (peace be upon him and his family).
So today, through the process of tarbiyah—upbringing—we are working in the right way to raise this generation upon these principles.
Some people sometimes say, “Why are you establishing private schools? Why are you promoting this particular kind of guidance? Just let the child be!”
But really—are you actually “leaving the child as they are”? Are others doing that? Today, even schools that are called secular—what does that actually mean? It just means they’re following a specific worldview or approach. It doesn’t mean they’re neutral or free of values. The truth is, there’s no such thing as education without some form of upbringing.
So, when you choose a certain educational model, you’re also choosing a way of shaping the child. But who said that way is the right one? What we are seeking is the right way. That’s why we say: tarbiyah—moral and spiritual upbringing—is foundational.
You can’t choose not to raise or guide. You have to engage in upbringing so that values can be deeply rooted and the path made clear for this person—whether it’s a boy or a girl, a young man or a young woman—because we are responsible for them.
I urge you to create a nurturing environment for your children—an environment grounded in sound values. It is our responsibility as parents, as scholars, as preachers, as though leaders, and as teachers in any field, to provide the right setting for their upbringing. Only then can we plant the right concepts in their hearts and minds.
The school has an impact, the home has an impact, the street has an impact—so do social media and the media at large. Everything surrounding a person influences their upbringing: their friendships, their social relationships, their family ties—all of it plays a role in shaping who they become.
That’s why it’s our responsibility to choose the environment our children grow up in. We have to make those choices—we must choose the right school, the right setting, the right friends, and the right guidance that will help lay a solid foundation. Once that foundation is in place, the child will be able to make their own choices. But during those three key stages of upbringing, it’s our duty to provide them with the proper environment and the essential conditions they need to grow in the right way.
In your view, why did this model of steadfast, self-sacrificing, resistance youth emerge—youth who stood firm in the face of “Israeli” forces, who remained strong, dignified, determined, successful, resolute, and patient? What produced such an outcome? It was the result of upbringing.
They were raised in the majalis (gatherings) of Imam Hussain (peace be upon him). They learned from Muhammad and the family of Muhammad (God’s peace and blessings be upon them all). They followed the path of the Qur’an. This kind of upbringing is what led to such strength of character and spirit.
When we see young people turning away from worldly attachments, not because they couldn’t pursue them—many of them could easily become engineers, doctors, farmers, merchants, or follow any number of paths in this world—but they say: “When I’m called to the battlefield, to fight, to struggle, I’m ready.”
Many of these young men, under the banner of mobilization, go to the front lines, take part in battles, and still maintain their ordinary lives. And then there are those who dedicate themselves fully to this path. Even those who are fully devoted—they still study, they still hold respected positions, they have capabilities, they lead active social lives, and they play roles in the political sphere.
So how did these individuals reach such a high level of sacrifice? They reached it through upbringing—through the mosque, through scholars, through mentors—and most importantly, through families who raised them well and guided them with righteousness. This is the foundation we must build upon if we want to see such powerful outcomes. We need to work in a way that produces this kind of strength, dedication, and faith.
These young men learned from the Commander of the Faithful, Ali (peace be upon him). On the Day of the Battle of Jamal, when he handed the banner to his brother Muhammad ibn al-Hanafiyyah, he told him: “Let the mountains shake, but do not waver. Grit your teeth. Offer your skull to God. Plant your feet firmly in the ground.”
What powerful and profound guidance that is! We say that these young men truly offered their skulls to God (ready for martyrdom), following the path laid by the Commander of the Faithful (peace be upon him), who instilled in us this spirit—this courage, this greatness.
And our pure, faithful sisters—mothers, wives, and daughters—have had a long-standing and vital role in the arena of resistance. They have stood by the resistance, strengthened it, and empowered it with unwavering resolve—because they followed the example of Zaynab (peace be upon her). Our women and our men—all are present on the frontlines.
When we look at Karbala, we see that Imam Hussain—the leader—was present. His companions and relatives were present. The women were part of the battle. Family members and others alike were all there. Why? Because they were all invested in the same cause—in standing for truth, in supporting what is right. They all saw themselves as responsible for this path.
By God, if it weren’t for this profound level of faith that lives in our people, in our society, in our men and women, we would never have been able to liberate our land, to drive “Israel” out, and to keep this land honored and dignified for over forty years. I tell you today: this land will remain, God willing, honored, dignified, and free.
Occupation is temporary. Liberation is permanent. Occupation is an act of force, but we are the rightful owners of this land—we cannot and will not accept this usurpation. Occupation is aggression, and we are a people who must work to repel that aggression. We are in a defensive position. Don’t tell us not to defend ourselves—this is our land, our life, our dignity, our pride, the future of our children and of generations to come.
Don’t tell us to surrender to them; they are tyrants, corrupt, arrogant oppressors who seek to dominate the course of humanity for their own unjust and immoral interests. We learned from Hussain (peace be upon him) to always declare: “Never to humiliation!”
We were raised to cry out with conviction: “At your service, O Hussein!”
And this year, we are bound by our slogan: “Never will I forsake you, O Hussein.”
What greatness could be greater than the Messenger of God giving us this glad tidings: “God Almighty takes pride before the angels in the devout young person, saying: ‘Look at My servant—he abandoned his desires for My sake.’”
What a magnificent station! The Lord of the Worlds takes pride in us. He takes pride in the followers of Hussain and the followers of Zaynab. He takes pride in those who have offered their skulls to God and in those who have raised their children on the foundation of truth and obedience to the Almighty.
We must always strive to build a life rooted in tarbiyah—upbringing—one that is grounded in being with God and standing for what is right. In Karbala, Imam Hussein (peace be upon him) had a brief and intimate moment with his son Ali Al-Akbar. The Imam (peace be upon him) said: “The enemy advances, and death is marching toward them.”
He had just experienced a brief moment of drowsiness—a light doze—and from it, he uttered those words, understanding that their souls had been marked for martyrdom. Ali al-Akbar responded with remarkable clarity and faith. He said: “Father, may God never show you anything distressing. Are we not on the side of truth?”
The Imam replied: “Indeed, by the One to whom all servants will return.”
Ali al-Akbar then said: “Then we do not mind—let us die while upholding the truth.”
Imam Hussain responded: “May God reward you, my son, with the best reward a father could receive from a son.”
Did you notice what Ali al-Akbar said? “Are we not on the side of truth? Then we do not mind dying upon it.”
This means that truth must be the compass. Once you’re certain of the path of truth, then whatever the outcome—be it life or martyrdom—is accepted with full conviction. Death is in God’s hands, so let it come on the path of truth, and not any other path.
After laying out this long introduction on the importance of tarbiyah—upbringing—it’s essential that we understand the pillars upon which it stands. Islam has identified three foundational pillars of upbringing, and these must be relied upon if we are to build a sound and righteous society.
1- The first pillar of upbringing is the methodology—the path we refer back to, the set of principles we rely on to guide our lives. What is the reference point that shapes and grounds our behavior?
For us, the methodology is Islam—the law of God Almighty. Our approach is a divine one, a framework that strikes a balance between the needs of the body and the needs of the soul. It teaches that this world is temporary, while the Hereafter is eternal. This life is a phase of testing—not the final destination. Therefore, we must not treat the world as an end in itself, but rather as a station on the way to the eternal life to come.
This religion—Islam—elevates reason above desire. Its legislation is based on sound, rational principles. In fact, Islamic scholars, when they discuss jurisprudence (fiqh) and legal theory (usul al-fiqh), say that reason ('aql) is one of the sources of Islamic legislation.
Why? Because what reason arrives at—when it is sound and properly applied—fully aligns with the teachings of the Sharia (Islamic law). Of course, we are speaking here about sound reason—reason that is based on correct premises and functions properly. Through such reasoning, we are able to reach the truth.
On the other hand, there is desire (hawaa)—which means a person chooses whatever they want based on their own wishes. What does that mean? It means there are no fixed rules or boundaries. So, a person might desire things that are good or bad, but there’s no standard to guide or limit those choices.
God Almighty says: “We have revealed to you 'O Prophet' this Book with the truth, as a confirmation of previous Scriptures and a supreme authority on them. So judge between them by what Allah has revealed, and do not follow their desires over the truth that has come to you.” (Al-Maidah, 48)
Notice: Your methodology must be based on truth, not on desires or whims.
Also, God says: “To each of you We have ordained a code of law and a way of life. If Allah had willed, He would have made you one community.” (Al-Maidah, 48)
This means that God’s will is that people think, choose, and have freedom. Otherwise, if God had wished, He could have made us like angels—obedient without disobedience or deviation in thought. But God created humans with the ability to think and choose freely. Therefore, our choice is free, but God invites us to obedience and warns us against disobedience—and the Hereafter, where punishment awaits those who defy God.
God also informs us: “But most people do not believe.” (Ghafir, 59) and “[Only] a few of My servants are [truly] grateful.” (Saba, 13)
So we should not say, “How many actually follow this methodology?” That is not the point. The message is addressed to your intellect—the intellect that must choose freely, regardless of what others do or choose.
So, in God’s address to the human intellect, He presents you with a choice: either you follow the divine methodology, or you follow desire (hawaa). Desire means choosing a human-made approach—one based on personal experience and knowledge. But how far can human knowledge really go? It’s limited and fallible. Just look at how often people change their views and beliefs over time. So you’re faced with a clear contrast: truth versus desire.
We are a people who want to build our lives upon the foundation of truth. When we build on the path of truth, that means we evaluate every action we take by asking: Is it right or wrong? Permissible or forbidden? In contrast, the people of desire—when you ask them why they made a certain choice—they respond: “That’s just my opinion.” “It’s what I feel like.” “It’s my belief.” “It’s my conviction.”
In other words, they make choices selectively, without a consistent, rational, or coherent foundation—unlike those who operate within a complete, balanced framework based on truth.
Now, someone might say, “But there are beautiful things in what others do.” And yes, that’s true. It doesn’t mean that everything a person chooses based on their own desire is automatically wrong. Sometimes, reason plays a role to some extent, alongside desire. The more dominant reason is in a decision, the more likely that decision is sound. But the more dominant desire becomes, the more likely mistakes will be made.
Still, what we’re really comparing here is desire—with all its inconsistencies—to the complete, divinely revealed system of law that God Almighty has given us. That is the truth.
Today, when they question us and say, “Why are you so attached to this land?” We tell them: Because this land is our right. They say, “You can’t stand up to this overwhelming force.” We reply: There are ways to confront it—through resistance, through refusal, through steadfastness, through jihad, through taking a stand. They say, “But you’re not stronger than them.” Our response isn’t about whether we’re stronger or not.
First of all, we have never attacked anyone. We have never occupied anyone’s land. We haven’t encroached on anyone. Our entire history of resistance makes one thing clear: We are in a defensive position. We are confronting an occupier and an aggressive US-“Israeli” alliance. This is our right. The land is ours. Occupation is their interest—not their right.
They claim, “It’s in my interest to take this land,” or “I want land, and I don’t have land,” so they d occupy Palestine. Then they say, “I can’t stay here while someone demands their rights,” so they kill, displace, and commit massacres. What do you call that? That is desire—not justice, not law, not principles.
Even international law—which was supposedly founded on shared values of logic and reason—talks about justice, about mutual respect among nations, about the right to self-determination. But what kind of international law is it when the thief is the guardian?
Who enforces it? America, and the major powers—the very ones involved in colonialism, the ones backing the Zionist entity, the ones covering up its crimes. They only act when it serves their own interests. That’s the international law of today: it’s gone, irrelevant, and stripped of all credibility.
And so, we remain committed to defending our right. Others cannot deny us that right just because they claim it serves their interests or because they have the power to impose their will. That’s not acceptable.
The land is our right—occupation is their interest. We confront them with our right because under occupation, there is no future for generations to come. Surrender serves their interests, but we are in a defensive position. “Israel” is an aggressor—a criminal oppressor. And America, a tyrannical force, seeks to destroy dignified life across the world.
It is our right to say no— No to America. No to “Israel”. It is our right to stand, to defend, to resist. Don’t tell us we’re dragging the country into the unknown. The ones leading it into the unknown are those who support “Israel” and the US—those who abandon the land under the illusion of living a more comfortable life.
The real danger lies with those who refuse to say “no” to occupation, who do not stand up, who make no genuine effort, who fail to build unity among their own people. That is what leads to the unknown. As for us, we are walking toward truth.
Yes, truth comes at a cost, but in the end, when truth prevails, when the land is liberated, when “Israel” and America are prevented from forcing their will upon us, we will arrive at a future that is noble and great.
Look around at our gatherings today—look at the Ashura commemorations, at this noble, resilient environment, at the powerful presence of our people and our allies. Are they not living with dignity because of this unwavering steadfastness that has lasted for decades—and that continues today in the face of “Israel”, in the Uli al-Ba’s Battle? All of this is a form of honor. Does it come at a cost? Yes. But are we not on the side of truth? Then, we do not mind dying upon it. This is our right—one that we must uphold and fulfill.
We call on you, here in Lebanon: do not assist “Israel” and the United States in their projects. Show your patriotism by standing with your fellow countrymen. We and you—together—we can find common ground on everything. Whatever concerns you, we will work to resolve it. Whatever brings you comfort, we will help strengthen it. But do not stand with the enemies at this critical turning point—a moment that poses serious and far-reaching consequences for Lebanon.
Today, “Israel” is emboldened, and America is emboldened alongside it. They are trying to seize this moment to reshape the region in their image and for their interests. This is where the people of truth reveal themselves. We will stand with truth. We will not allow this occupation to take root. And let the world know: We are a people raised on the path of Hussain—“Far from us is humiliation.”
Let me lay out a simple equation for you. Today, it’s clear to the whole world: if a nation wants to live with dignity and honor on its own land, it must be strong enough to protect it. No one can defend their ground while remaining weak. When we worked to strengthen our position as a resistance movement, it was never about seeking anything from others.
It was about protecting our land, safeguarding our rights, and confronting an occupation that continues to cast a negative shadow over Lebanon and the entire region. All we want are our rights. All we seek is to end the occupation.
Today, strength has two secrets:
- The first secret of strength lies in faith in God Almighty and mobilizing around a divine methodology that grants a person determination, willpower, courage, patience, resilience, and steadfastness—even when resources are limited. This is the spiritual foundation of strength.
For the disbelievers and enemies, their secret of strength is material and military power. They usually measure the strength of nations by who controls whom, and who influences whom, based on the physical capabilities they possess.
Our primary secret of strength is faith in God, while theirs is military capabilities. We cannot compete with them in their secret—that is, military power. We may acquire some resources, but we cannot match them weapon for weapon. However, they cannot compete with us in our secret because they have no religion, no faith—they are oppressors who spread corruption on the earth.
If we confront them with the secret of our strength—our faith—combined with some material resources, we will overcome their secret of strength, which is material power. But if someone tells us, “Come, gather resources equal to theirs,” what they are really saying is: “Abandon your secret strength—your faith—and rely solely on material power.”
If we do that, no matter how much effort we put in, we will never succeed because they won’t allow us to. They will kill us, imprison us, and commit every crime possible to keep us down. They can disrupt our material capabilities, but they cannot break our faith. That’s why we always say: our strength begins with our faith. We prepare the necessary resources, but our work is based on truth and steadfastness. This is the methodology that must guide us. This is the first pillar.
2- The second pillar is worship. Why worship? Because worship shapes and firmly roots a person—especially in their relationship with God Almighty. Look at what worship is: prayer, fasting, pilgrimage, khums (religious tax), zakat (charity)…
Worship is a direct relationship with God. You pray to God, you fast for God. Prayer doesn’t happen with other people—it’s between you and God. Fasting is not about others—it’s between you and God. When I pray, it’s to feel God’s watchfulness over me, to live in His presence, to seek from Him.
I pray five times a day—why? So that my day is marked by spiritual checkpoints: morning, midday, evening, before sleep. These prayers always connect me to the key moments of the day: the moments of waking (the start of the day), the moments of work (midday), and the moments of ending (the end of the day). Therefore, this act of worship brings me closer to God. When I pray, I talk to God Almighty, I recite the prescribed supplications, I engage in the prayers’ recitations, invocations, and tasbih, and so on. This ongoing relationship with God constantly reminds me that I must follow His path.
Fasting trains me for a whole month to change my habits and traditions. Hajj happens once a year to equip me with lessons from history, to confront Satan, to seek closeness to God Almighty, and to perform the Tawaf around the Holy Kaaba. You notice that all acts of worship focus on one thing: the relationship with God Almighty.
The stronger a person’s relationship with God, the stronger they become. The weak becomes strong when with the strong. The ignorant learns when with the knowledgeable. The powerless gains ability when with the powerful—an ability granted by God: “But all honour and power belongs to Allah, His Messenger, and the believers.” (Al-Munafiqun, 8)
That’s why we care deeply about worship; we consider it a fundamental pillar—for grounding ourselves, for building our relationship with God, for training our will to face challenges, and for establishing a way of life based on truth. So, the second pillar is worship. Send blessings upon Muhammad and the family of Muhammad.
3- The third pillar is behavior.
This means that when I act, I have the correct guiding methodology that sets the proper rules, and I have worship that connects me to God Almighty and trains me to be grounded spiritually—so that I reach the level described in the Quran: “Those who believe and whose hearts find comfort in the remembrance of Allah. Surely in the remembrance of Allah do hearts find comfort.” (Ar-Ra’d, 28)
Once I reach this level, I can move on to behavior—practical application. The third pillar is behavior—that is, practical application. I must act accordingly. What is lawful is lawful, and what is forbidden is forbidden. I have duties that I must fulfill. There is right and wrong in everything: in eating, drinking, actions, social relationships, ethics, and politics—everything involves a distinction between right and wrong.
When I have the right methodology and I have trained myself spiritually in my relationship with God, my choices become correct, and I develop a strong will. Sometimes I see that if I take a shortcut or a less honest option, I might gain more in the short term, but that is corrupt and forbidden. What stops me? My Islam stops me. My faith stops me. God stops me.
You’ll notice that in many parts of the world today, a lot of those in positions of power are corrupt. Many of those entrusted with public funds are also corrupt. Why? Because there’s no real oversight. The only oversight they have is their own conscience—and that often gives way to personal gain.
But for a believer, it’s different. A believer lives under the watchful eye of God. That divine oversight is what holds them back. It’s what prevents them from committing corruption. It’s what keeps them accountable, even when no one else is watching.
Therefore, the noble values and ethics that Islam calls us to must be applied in our daily lives. If we don’t put these moral principles into practice, then we are not truly aligned with this great vision.
Behavior means fulfilling our obligations and avoiding what is forbidden. If I want to eat, I eat what is halal—not what is haram. If I want to drink, I drink what is permitted—not alcohol. If I want to go out and enjoy myself, I do so in places that are open and lawful—places where there’s no disobedience to God, not places that are stolen or illegitimate. If I want to be part of a social circle, and that environment is corrupt, then I avoid it so I don’t get influenced by it. Instead, I work to build my own community, or I associate with positive, constructive people I can grow with and support.
Otherwise, everything in life is available to us—we can play sports, go on outings, organize scout groups, get married, have children, start a business… All of this is part of life. But it must be done within a framework of moral boundaries, guided by noble values and ethics. That’s what true practical application looks like.
And here, the role of parents is crucial, as is the role of oversight and accountability. In truth, this way of conduct is how we confront our enemies—through disciplined, ethical, principled behavior.
Sometimes they say, “You’re different.” Of course we are different—because we follow a code of conduct grounded in specific principles and rules. And others have their own set of behaviors with their own frameworks and standards. You’re free to choose your path. Your relationship with God is not ours to judge.
We are not here to pass judgment on anyone. We are here to raise ourselves, to raise our children, and to strive to live in the right way. We share our message with the world, we convey the truth. If someone is moved by it—then praise be to God, that’s a gain. And if not, the responsibility lies with them. We simply fulfill our duty: we enjoin what is right, we forbid what is wrong—but we do not interfere in people’s personal lives or their choices.
One of the key expressions of conduct is striving in the path of God—jihad. It’s all part of a comprehensive system. Why do we engage in jihad for the sake of God? To liberate and protect our land, to defend our convictions and our choices.
But today, the West—especially the Americans—intervenes even in how people think. They interfere in school curricula, in how we raise our children. Why are they imposing their choices on us? Leave us our freedom to choose.
How do we defend our choices? We defend them by being strong, by being unified. One of the ways to defend our choices is through jihad in the path of God. That is our right. It is part of our conduct. Otherwise, how do we confront an aggressor—through dialog? They won’t listen. Tyrants always operate in ways that aim to undermine and weaken us. But for us, there is no path forward except uprightness and building strength so we can defend ourselves.
What a powerful and beautiful example of guidance Luqman the Wise gave to his son, as preserved in the Qur’an. He said:
“O my dear son! Establish prayer, encourage what is good and forbid what is evil, and endure patiently whatever befalls you. Surely this is a resolve to aspire to.” (Luqman, 17)
Look at how this single verse ties together the essential foundations of a righteous life: “Establish prayer, encourage what is good, and forbid what is evil.”
These actions are grounded in a clear methodology– not based on whims, but on divine principles. And finally, “endure patiently whatever befalls you.” If you happen to face challenges and hardships, you must remain patient.
We are responsible for nurturing the next generation. Praise be to God, the Husayni gatherings are thriving in all regions—you see them on the screens and follow them closely. I receive reports showing how much attention they are receiving. The Ashura gatherings are truly educational assemblies, based on the three pillars: the methodology, worship, and behavior.
And you should be reassured that you will always remain at the forefront, with your heads held high. What matters most is that you stay on the path of truth. Aren’t we on the truth? Then we do not mind dying as those who died on the right path.
Peace be upon you.
