Full Speech of Sheikh Qassem on the 9th Night of Muharram
Translated by Al-Ahed News, Hezbollah Media Relations
Speech by Hezbollah Secretary General His Eminence Sheikh Naim Qassem on the ninth night of the sacred month of Muharram 1447 AH – July 4, 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 Hussein, and upon the children of Hussein, and upon the companions of Hussein. Peace and Allah’s mercy and blessings be upon you all.
Our topic today, as we commemorate the legacy of Imam Hussain, peace be upon him, is in fact one of the many gifts of Imam Hussain himself. Through him, we are guided back to the core project — the project of Islam. When we honor the memory of the Master of the Martyrs, we are truly upholding the teachings of Islam — its essence, its vision, and its promise for humanity’s future. That’s why today’s topic will focus on what is fixed and what is changeable in the path of Islam. As you know, Islam has now been around for 1,470 years since the Hijra — the migration of the Prophet Muhammad, peace and blessings be upon him and his family, to the city of Medina. And even before that, 13 years earlier, when revelation first came to him in the sacred city of Mecca.
A question that’s often raised is: Well, 1,470 years — isn’t that a long time for ideas, beliefs, and a methodology to last through history and still be applied in the modern era or in the future? Isn’t it time for someone to change things, to modify or replace them with something new? This is one of the common arguments usually made on the basis that ideas must always be modern, updated, and fresh — taking into account the ongoing developments of worldly life. That’s one perspective.
The other perspective — the Islamic perspective — holds that the human being is created with an innate nature rooted in unchanging principles. As God Almighty says:
{So be steadfast in faith in all uprightness [O Prophet]—the natural Way of Allah which He has instilled in [all] people. Let there be no change in this creation of Allah. That is the Straight Way, but most people do not know.} (Ar-Rum, 30)
This means that human nature — fitrah — is constant. If you look back a thousand years, or two thousand, or even five thousand years, has anything changed in the physical structure of the human being? Has anything changed in the way the soul affects the body or the body affects the soul? Have the natural differences between men and women changed? These are fixed, innate realities.
Even today, you see that a child learns gradually, walks gradually, speaks gradually — and it was the same two thousand years ago, one thousand years ago, or even ten thousand years ago. The way a child grows, and the abilities that emerge within, all follow the same pattern because it is rooted in human nature.
So what did Islam do? Islam came to address the constants in human life, while also allowing space for the variables — the aspects that change with time and circumstance. It did not come to say that everything must be fixed to a specific framework, regardless of changing conditions, environments, tools, or methods. No.
Instead, Islam made a clear distinction. That’s why we have the verses of rulings (Ayat al-Ahkam) in the Holy Qur’an — these are the fixed rulings. There are foundational principles that are considered constant. But at the same time, there’s room for dynamic, changing matters that people can adapt based on the real-life circumstances they face.
So, we can say that Islam is a project and a path designed for the human being — one that includes fixed principles rooted in human nature, in the unchanging fitrah. At the same time, it provides space for flexibility, leaving room for people to adapt. That’s because circumstances differ from one era to another, from one time to the next, from one situation to another, and even from one individual to another. Islam leaves those details to the human being, allowing each person to make choices based on the specifics of their life.
To make things clearer — when we talk about variables (and shortly, we’ll be focusing more on the fixed aspects to see what Islam has established through examples and models) — what do we mean by variables?
Take, for example, the traffic system. Traffic regulations differ from country to country, from place to place. You can establish a traffic system where the steering wheel is on the right or the left, where driving is on a single lane or two, and you can set up rules, penalties, and so on. All of this falls under the category of changeable matters.
Based on experience, knowledge, and the conditions of life, people can organize their own traffic systems.
Take the education system, for instance. Should we study at a desk? Sit under a tree? Go somewhere else? That depends on the developments and conditions of life at any given time. Or consider electoral laws — if we want to establish the structure of a state, how do we hold elections? How do we organize and conduct them? All the administrative details related to elections are human, man-made matters. These are decisions left to people to determine based on their circumstances and needs.
There’s also the regulation of trade, the organization of economic life, methods of financial exchange, and so on. So, as you can see, there is a very wide space — extremely wide — for variables that human beings can manage and shape as they see fit. Islamic law does not come in and say: This is allowed or this is forbidden in such areas. Sharia doesn’t tell you whether you must drive on the right or the left side of the road. It doesn’t tell you whether you have to study at a desk or on the floor. These are part of the changeable aspects of human life — our methods, our activities — and it’s up to people to carry them out in whatever way they find suitable based on their knowledge and experience. They can adjust, modify, and adapt as needed. Every situation may call for a different approach. These are matters of change, not fixed rulings.
We are not talking here about the changeable aspects that Islam has already left open. When we say there are fixed principles and there are variables, we mean that the fixed principles address the unchanging nature of the human being — the fitrah — while all the variable aspects are left to people to manage as they see fit.
So, then, why would anyone say this path, this methodology, needs to change? Why? If the methodology deals with what is constant and leaves room for what is variable, then what exactly are you trying to change? Are you suggesting we change the fixed principles? That would mean changing the rulings that relate to those constants. But how can you change those? You can’t, because if you’re truly seeking what is best for humanity, then what God has legislated is already the best. It’s based on a deep understanding of the true nature and needs of the human being.
But if someone simply doesn’t want this path, then they’re choosing a different methodology altogether — and that’s their choice. However, don’t say that this path — the Islamic path — is no longer valid or no longer applicable. That’s not true. It addresses the fundamental constants of human nature — while people, through trial and error, through experimentation and adjustment, keep modifying and shifting things because they haven’t fully aligned with those constants.
Wherever a method is in harmony with the fixed truths of human nature, it stays consistent. Wherever it’s not, we see constant changes, adjustments, and often, repeated mistakes.
From this, we must affirm: the Islam we believe in, the religion we hold firmly to — the very faith that Imam Hussain, peace be upon him, defended with his life, his family, and his loyal companions — is a faith that speaks directly to human nature. It resonates with the fitrah and addresses the enduring foundations of our existence.
This is why we remain committed to it because it responds to the deepest, most constant needs of the human being. As for the variables, they are left to people — to adapt to and evolve with as life changes and progresses.
There is a statement by the martyred Imam Sayyed Muhammad Baqir Al-Sadr, may God’s mercy be upon him, when he discusses economics in his book “Our Economy” as an example of this approach. He says:
“The economic school in Islam consists of two parts. One part has been fully established by Islam — this refers to the fixed principles that do not accept change or alteration. The other part forms a gap within the school, which Islam has left for the state or the authority to fill.”
Notice that he considers economics to have both constants and variables. The constants are those that Islam has already defined. For example, among the economic constants: a person has the right to private ownership; it is forbidden to acquire wealth through fraud; it is forbidden to own through theft; it is permissible to own through work; it is forbidden to own by selling forbidden goods (like drugs, etc.); and it is allowed and encouraged to own through trade, education, and other lawful means.
These are considered fixed principles of the Islamic economic system. But how goods are displayed, how licenses are distributed, which areas allow trade and which prohibit it — these are matters related to state administration, organization, and governance. These fall under the variables. So, the constants are those principles aligned with human nature — the fitrah.
I will provide examples of the fixed principles so we can see the firm foundation of this Islamic methodology.
The first topic considered central and fundamental, encompassing all humanity, is the constant related to the human being: that a person is either male or female. This creation differs in its characteristics between males and females, while sharing many commonalities.
So, what is Islam’s view of men and women? Listen to what God Almighty says: {Whoever does good, whether male or female, and is a believer, We will surely bless them with a good life, and We will certainly reward them according to the best of their deeds.} (An-Nahl, 97)
It means the measure is not whether the person is a man or a woman. No, the measure is righteousness. If righteousness comes from a man or a woman, it is called righteousness. And such righteousness deserves a reward. The reward for the man is equal to the reward for the woman.
God even emphasizes this kindness:
“To give them their reward according to the best of their deeds,” whether they are men or women.
You notice that there is no distinction between men and women regarding the outcome of their deeds. A good deed is a good deed, whether performed by a man or a woman, and therefore, the reward is the same.
In another verse, God Almighty says:
{O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may [get to] know one another. Surely the most noble of you in the sight of Allah is the most righteous among you.} (Al-Hujurat, 13)
The most righteous could be a man, or it could be a woman. There is no distinction between men and women when it comes to attaining spiritual perfection or reaching the highest levels of virtue. Both are fully capable of rising to greatness.
One clear example God has placed before us is that of the Commander of the Faithful, Imam Ali [AS] — a towering figure in Islamic history, in the history of humanity, and in its future. He reached the highest of spiritual ranks, and to us, he is ma’soom [infallible] — divinely protected from error.
Alongside him stands Sayyida Fatima Al-Zahraa [AS], a woman — yet she too is ma’soomah, infallible and free from error. And the designation of infallibility for Imam Ali [AS] is the very same as that of Sayyida Fatima [AS]. There is no such thing as “first-class” or “second-class” infallibility — there is only one level.
So in Islam’s view, both men and women are equally capable of attaining righteousness and nearness to God.
Yes, Islam addressed the matter of marital life. It stated that marriage is a shared life between a man and a woman to build a family — and within that family, there are roles that need to be assigned. What Islam did was distribute these roles with remarkable wisdom and balance.
Now, some people say that the man dominates — but if he dominates, is he doing so in accordance with Islamic teachings? No, he is not. And when a woman rebels or is crushed under the weight of family life, is that reflective of Islamic law? No, it has nothing to do with Islam.
What Islam said is that there must be organization within the family. Each partner has a role, and these roles are assigned with care. But both share equally in rights and responsibilities. Just as prayer is an obligation on the woman, it is an obligation on the man. Just as the woman is responsible for raising the children, the man is equally responsible. Just as she is expected to treat him kindly within the marriage, he is expected to treat her with kindness. She has rights, and so does he.
To the extent that if a woman owns money, it is hers — she is completely free in how she uses it. The man cannot say, “I am the head of the household, so I will decide how the money is spent,” or “You need my permission before using your money.” He has no right to say that because her wealth is her own. She can manage her finances just as he manages his. What could be more beautifully organized than that?
Of course, one must study the teachings of Islamic law to truly understand how this structure works and how the roles are defined. Don’t judge Islam by negative examples that come from people misapplying or misrepresenting it.
Imam Zayn al-Abidin [AS] when speaking about the rights of a spouse, says:
“Each of you — the husband and the wife — must praise God for their partner.
Meaning: you must thank God that He gave her to you, and she must thank God that He gave you to her.
He continues:
“One must recognize that their spouse is a blessing from God, and it is obligatory to honor the companionship of God’s blessing, to treat them with dignity, and to be gentle with them.”
In other words, the man is a blessing, and the woman is a blessing. And the companionship between the two must be based on respect, gratitude, and kindness — from both sides.
Look at this equality in evaluation — in the distribution of rights and responsibilities. All moral and human rights, all religious rights, are equally granted to both men and women. There is, of course, a distribution of roles — but that distribution is fair and based on the unique capacities of each individual. And that, too, is a subject worthy of its own detailed discussion in its proper context.
Let’s turn to the topic of jihad, where we also find a distinction between the roles of men and women. In matters of jihad, Islam declared: You, the man, are responsible for bearing arms, for fighting in defense of the land and the people, for standing on the front lines. And you, the woman, are not obligated to carry weapons. Yet both are part of the battle.
Why was the burden of combat placed on the man and not on the woman? Because carrying weapons requires physical toughness, strength, and a body capable of enduring hardship and fatigue, and the female body, by nature, is more delicate and less equipped to bear those physical strains. That’s one reason.
The second reason — and one many people overlook — is that the rear line is no less important than the front line. The rear line means caring for the children, preparing food and drink, ensuring medicine and treatment are available, and providing emotional and moral support. All of this is also part of the struggle.
Look at Imam Hussain, peace be upon him. Why did he take his family, children, and close relatives with him? He brought them with him to the battlefield. It was not their role, especially the women, to fight in the heart of the battle. And indeed, they did not fight, but they were still present in the heart of the battle. They weren’t on the front line, but they were on the other front — the front of care, support, prayer, blessing, and the preservation of the message. They were the ones who would carry forward this mission afterward. So yes, they had a vital role — right at the center of the struggle.
Today, when we speak of the uprising of Imam Hussain, peace be upon him — of that monumental stance, that noble martyrdom, the Master of the Youth of Paradise — we also speak of Sayyida Zeinab [AS]. It was she who clarified, explained, and confronted; she carried the outcome of Karbala to the wider ummah. Through her powerful and dignified positions, she ensured the continuity of Imam Hussain’s revolution.
This means the woman was a partner — a true partner in jihad. The man had his role, and the woman had hers. Imam Hussain, peace be upon him, said:
“Whoever accepts me in truth — God is most deserving of the truth. And whoever rejects me — I will remain patient until God judges between me and the people in truth, for He is the best of judges.” He made it clear: My movement is founded on truth.
So what was the project Imam Hussain set out with? It was the Islamic project — the project of truth. He said: I rose up for the truth. Whether they accept it or not, I must fulfill my duty. And so, he fulfilled his obligation — in truth.
Where did Sayyida Zeinab [AS] stand in the defense of truth? It was after the martyrdom of Imam Hussein [AS] along with his family and companions, when the soldiers of Ibn Ziyad — may God curse him — took her to the governor’s palace in Kufa.
There, Ibn Ziyad said to her: “Praise be to God who has disgraced you and exposed your false claims.” In other words, he was mocking them, saying: What was the outcome of what you did? You claimed to act for God, to rise for the truth — and what came of it? Martyrdom? Defeat? God has humiliated you and proven your cause to be a lie.
But how did Sayyida Zeinab [AS] respond? She said: “Only the wicked are disgraced, and only the immoral speak lies — and that is not us.”
No — this was not a moment of disgrace. This was a moment of honor, dignity, and glory. The fasiq (the corrupt one) is the one who is disgraced — the one who murdered the grandson of the Messenger of God (peace and blessings be upon him and his family). The liar is someone like you, sitting in power, twisting the truth and leading people astray.
Then, he changed the subject and asked her: “What do you think of what God did to your brother and your family?” Mocking her faith: Weren’t you the ones who claimed to be God’s people, connected to Him? So where is your God now? A battle happened — and your people were killed.
And what did she say? “I saw nothing but beauty.” Allahu Akbar. “I saw nothing but beauty.” Where is the beauty? The beauty is in a person fulfilling their duty — doing what God has commanded. Whether the outcome is victory or martyrdom, it is beautiful, because it comes from God. It is part of the divine order on this earth. And we are the people who believe in this divine tradition.
She continued: “These were people whom God had destined for martyrdom, and they marched willingly to their resting places. Soon God will gather you and them together. Then you will be brought to trial and held accountable. Then you will see who prevails on that Day. May your mother mourn you, O son of Marjanah.”
Go and see on the Day of Judgment — how you will stand before God, and how you will be judged. Then tell me: Who will be victorious and who will be defeated? Here, we were victorious — why? Because we fulfilled our divine duty. Because we held our heads high. Because we stood firm, we resisted, we fought in the path of God. Imam Hussein [AS] rose to establish the truth in the most difficult of times — and he succeeded.
That truth continues with us to this very day — and it will continue until the Day of Judgment. That is true success. As for Ibn Ziyad and Yazid — they are in the trash heaps of history. Who remembers them? Who honors them? They were met with humiliation, and worse still awaits them. And as for their final end — it is Hell. What a miserable destination!
Here in Lebanon, when we see pioneering figures emerge who embody this Islamic path — a path that affirms the constants and stands firmly for the truth — what do we say? We say this is living proof of the soundness of what we believe in and what we are committed to.
Take, for example, the late former Secretary General, Sayyed Abbas Al-Moussawi — may God’s mercy be upon him — that true Husseini, that courageous fighter, that hero who stood tall in the darkest of times, when people used to say, “The eye cannot resist the awl” [they believed resistance was futile against such a powerful enemy]. He stood firm, confident in God’s promise of victory and divine support.
He carried the cause of Palestine, the cause of dignity, the cause of liberating the land — all on the path of Imam Hussein [AS]. Sayyed Abbas was a true son of Imam Hussain.
You’ll notice — who was with Sayyed Abbas? Umm Yasser, his wife, was with him in the battle, and she was martyred alongside him. And who else? His young son, Hussein. The whole family was present in the heart of the confrontation. It’s as if we are witnessing a reflection of the scene from the time of Imam Hussein [AS]. This tells us that there is great value — both for the man and the woman — in being present on the battlefield of truth.
Today, when we fought the Uli Al-Ba'as Battle [Battle of the Mighty] and before it Al-Aqsa Flood Operation in support of Gaza, we offered many martyrs on that front. And among those martyrs were not only men, but also women and children — present on the battlefield.
We gave the highest and the greatest — we gave the Sayyed of the Nation’s Martyrs, Sayyed Hassan Nasrallah, may God’s mercy be upon him. This dear, great, noble, and sacred Sayyed, who established that honorable Husseini path, was the one who gave his son Hadi as a martyr in the way of God. He worked closely with the youth and the general public.
And we saw how families gave martyrs, wounded and prisoners. We saw their presence in the field — whether it was the battlefield, the field of displacement, the return to villages, the funerals, or the powerful presence in Ashura commemorations. This is how we view both men and women — with deep respect and reverence. Those who made these great sacrifices were both men and women.
Why did they make sacrifices? How did they give so much? How did they reach the great status attained by Imam Hussein [AS] and Sayyida Zeinab [AS]? They reached this because the path they were raised upon entered deeply into their very nature — their fitrah — and they lived in harmony with that innate nature.
Because of this, they rose high, became great, and attained that noble level. That is why we always repeat with you and say together: “Labbayk ya Hussein [At your service, O Hussein.], Labbayk ya Hussein” because you carried the path with sincerity and faithfulness and delivered it to us.
So that we understand clearly that both men and women are responsible in the battle of truth against falsehood. This is a prime example of steadfastness rooted in fitrah.
The second example is about noble ethics. Today, what does Islam call for? It calls for noble character. Let me make a small comparison to make it easier for you:
Islam calls for truthfulness, which aligns with human fitrah — and truthfulness is opposed to lying. It calls for trustworthiness, opposed to betrayal. It calls for sincerity, opposed to insincerity. It calls for good manners, opposed to bad manners. It calls for forgiveness, opposed to revenge. It calls for uprightness, opposed to deviation.
Tell me, are these qualities — which shape the various Islamic laws and are rooted in noble ethics — in harmony with human fitrah or not? They are in harmony with fitrah, and these are the qualities that create true human happiness.
Today, one of the problems people often talk about is this: What is the issue with countries? They say the problem lies in corruption — corruption of what kind? Financial corruption, moral corruption, social corruption, corruption in education, corruption in the parties they hold where alcohol and drugs are consumed, corruption in the relationships between men and women — corruption from every angle. Is this the kind of legislation you call us to? No. We call for pure, clear legislation — legislation that truly elevates the status of human beings.
Thirdly, one of the constants in Islam is justice.
He says: {And when you judge between people, judge with fairness.} (An-Nisa, 58)
What does fairness (or justice) mean? It means giving a person their rightful due. You cannot give someone more just because they are your relative, your brother, or because it benefits you.
He also says: {Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness.} (Al-Ma'idah, 8)
So, maintain fairness because according to Islamic law and principles, justice is closest to God-consciousness (taqwa).
Imam Ali [AS] said: “Indeed, there is expansiveness in justice. If you think that justice is restrictive, no — there is spaciousness in justice. And whoever feels constrained by justice will find injustice even more constricting.”
In other words, those who cannot bear justice will see oppression and the absence of justice as far worse. So, let us all commit ourselves to justice. Islam emphasizes justice — fairness to people, giving them their rights, and equality among human beings. These are the unchanging principles that Islam upholds.
We carry legislation from God Almighty — the Creator who gave us this law, and there is none better than it. If anyone wants to debate us, let them come with divine legislation to compare with human legislation. Let them discuss with us based on the constants, on matters of fitrah.
From here, what does the Lord of the Worlds tell us? {Do not falter or grieve, for you will have the upper hand, if you are [true] believers.} (Ali 'Imran,139)
Raise your heads high and be reassured, even if they try to frighten you. You’ll notice many articles and voices that criticize the believers or the Islamic path, twisting things in a wrong way.
Don’t mind them. You are superior in thought, superior in conduct, superior in morals, superior in jihad, superior in your future, superior in obedience to God Almighty, superior in obtaining all goodness. You are superior in gaining either victory or martyrdom, refusing to be defeated by the enemies of the nation because you carry a great idea and strong faith.
Therefore, if you are elevated with God Almighty, do not worry, O human — you are the ultimate winner in this world and the Hereafter.
The fourth point, which can sometimes cause confusion, is this:
People say, “Okay, you say your method is Islam, but what about your view of the homeland, which may have a constitution and system different from the Islamic method?” We say to them: You must distinguish between two things.
You must separate our faith in the homeland from the legislation that governs the homeland. As for our faith in the homeland, Imam Ali, peace be upon him, said: “Countries are built through the love of homelands.” That means we love our country, we believe in our land, and we hold firmly to it.
What is patriotism but holding onto the land, defending it, raising children on it, loving it, and having a relationship with it? We are patriots in every sense of the word. So, do you say you Islamists are patriots? Yes, we are patriots. Is there a conflict between Islam and patriotism? Absolutely not. Islam calls us to love the homeland, to defend it, to hold onto the land of our fathers and forefathers. Islam calls us to be a pure, faithful, and sincere example within our homeland.
So, the first part — which has to do with faith in the homeland — yes, we are patriots. But the difference, perhaps, between us and others is that while we are patriotic, we are also Islamic, we are humanitarian. We look at the issues of different societies:
When it’s a nearby community, we feel strongly for it. When it’s a more distant one, we still feel for it — perhaps to a lesser degree, but we still care. If we are able to contribute to the broader human community — to our brothers, our loved ones, to any of the oppressed across the world — we offer help and support, based on our faith and our shared humanity.
As Imam Ali [AS] said: “He is either your brother in faith or your equal in humanity.” So yes, we are deeply attached to our homeland.
What about legislation? The Islamic legislation has two aspects:
1. The first is that a person commits to this legislation in their private life — and in this, we are free. We practice our faith as we choose. We worship, uphold noble ethics, apply Islamic rulings — for example, inheritance laws according to Islamic teachings, marriage according to Islamic law, and so on.
So, on the individual level, we are fully able to live our lives naturally and in accordance with our beliefs.
2. As for the level of the state and its system:
If there are other citizens — as is the case in Lebanon — who do not see Islamic legislation as the reference for the nation’s foundational laws, and there is another legal system in place that we must all agree on, then so be it, God willing.
We reach a mutual agreement on that alternative legal framework — and that’s exactly what’s happening today.
I remember — around twenty-five years ago — some secular individuals engaged us in certain discussions. One of them said to me: “We’re genuinely surprised by your experience in Lebanon.” I asked him, “Why?” He said, “Because you’re Islamists.” I replied, “Yes — and what of it?” He said, “Well, typically, Islamists are black or white — either they erase the other, or the other erases them.”
I responded, “Who said that? If God Almighty Himself says, {Let there be no compulsion in religion} (Al-Baqarah, 256), then how could I force people into religion? That’s not my role. My responsibility is to be religious myself — not to force others.” So what’s the solution here? The solution is mutual understanding.
That’s why we’ve declared our commitment to the Lebanese Constitution and to Lebanese law as part of the indivisible fabric of coexistence we seek within our Lebanese homeland.
Look at how much flexibility Islam offers. Islam is not a system imposed on others. Those who kill people just because they’re not Muslim — that’s not acceptable, brother. You cannot kill someone simply because they don’t share your faith or because they don’t live the way you want. That’s not your business. Every person is free to choose the path they want.
That’s why today, here in the heart of Lebanon, we live normally and carry out our role like everyone else. We have members of parliament. We take part in the government. We propose laws, amend laws, and express our views — just like others do — all within the framework of the law.
In cases where we believe a particular law is illegitimate or inconsistent with Islamic principles, we simply stay away from it and do not engage with it. That’s our right — and it doesn’t compromise our citizenship, nor does it harm others.
So we’ve managed to establish a practical arrangement in this society — and this falls under what we call the realm of changeable matters — the kinds of things that do not touch on the foundational, unchanging principles.
One of the unchanging principles (thawabit) is to believe — and to govern by what God has revealed, if you’re able to, on the level of the community. But if you’re not able to, then Islam gives you another option: You can cooperate with others in society.
The important thing is that you protect your rights, and they protect theirs — and there’s no problem. This falls under the changeable matters, the flexible areas where you’re allowed to adapt. And that is exactly the basis on which we operate.
From here, I want to say that our Islamic law is truly great and remarkably open — to the extent that it gives us the space and opportunity to move forward and make progress.
The fifth and final point in this discussion is the importance of being committed to the community — meaning we must always remain united, as the verse says: {And hold firmly together to the rope of Allah.} (Ali ‘Imran, 103)
Why does Islam always call us to unity and togetherness? Because you can’t build a nation alone — and you can’t shape the future unless you’re part of a collective.
{And hold firmly together to the rope of Allah, and do not be divided.} (Ali ‘Imran, 103) {Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression.} (Al-Ma’idah, 2)
That’s why we constantly say there must be Islamic unity, there must be national unity, and there must be human unity. Wherever unity can emerge, we are ready. We stand behind every form of unity — and we actively support it. It’s part of our faith, our principles, and our belief. So don’t be surprised when you see us stepping forward with full commitment.
The Prophet said: “Stick to the community, for the hand of God is with the group. And God will never unite my nation except upon guidance.” This means that the more united we are, the more we are on the path of truth. Why? Because within the collective there is goodness, there is guidance, God willing.
Today, in Lebanon, as a resistance, we draw strength from this great Islam, from Imam Hussein [AS], from Sayyida Zeinab [AS] and from the vast legacy of this righteous path. That is why our stances are aligned with this direction.
What are we doing today in Lebanon? We say that we are a resistance. Resistance to what? Resistance against the “Israeli” occupation that continues to seize our land. So how should we deal with this occupation? It must be removed from our land. We must resist it, we must confront it.
Some say: “No, you can’t confront it.” But since when did defense require permission? If someone breaks into your home, do you wait to get approval, or do you defend yourself immediately — especially when no other options are available? Defense does not need authorization. And if an alternative, effective national defense is presented, then we’re ready to discuss every detail with those who claim they can protect the country. We are open — not closed — to real dialogue.
No one should be asking us to stop resisting. Demand from the enemy to leave. It’s completely unacceptable — is it reasonable that you never criticize the aggression, say nothing about the assaults, hold the aggressor blameless, and yet constantly pressure your own people, your fellow citizens, demanding they lay down their arms, they abandon their resistance, they surrender their capabilities?
Where do you live? Demand that the occupier leave, don’t demand that your own people surrender. Now, if some have chosen servitude and submission, that’s their business. But we do not accept that. We are a people who say: “Far from us is humiliation!”
If some think this is a moment to align with outsiders in order to gain leverage over fellow citizens in Lebanon — to use others to gain power over us — then no, you’ve miscalculated. The people of the resistance do not fear enemies, nor do they fear the pawns of those enemies.
Don’t assume that hiding behind foreign powers to pursue your ambitions will bring you success. With us, there is no success in that path. True success lies in standing together — to protect our country, to safeguard our nation, to liberate our land, and to confront our enemy.
That is our call to you — and we are ready — seeking only the closeness of God Almighty.
Peace and Allah’s mercy and blessings be upon you.
