Full Speech of Sheikh Qassem at the Central Ashura Council [Muharram 8]

Translated by Al-Ahed News, Hezbollah Media Relations

The full speech of Hezbollah Secretary General His Eminence Sheikh Naim Qassem at the Central Ashura Council on June 23, 2026 [Muharram 8, 1448 AH].

In the name of Allah, the Most Compassionate, the Most Merciful. Praise be to Allah, Lord of the Worlds. May prayers and peace be upon the noblest of creation, our master, beloved, and leader, Abu al-Qasim Muhammad, and upon his pure and immaculate family, his righteous and chosen companions, and upon all prophets and righteous people until the Day of Judgment.

Peace be upon you, O Aba Abdillah. Peace be upon you, O son of the Messenger of Allah. Peace be upon you, O son of the Commander of the Faithful, chief of the Prophet’s successor. Peace be upon you, O son of Fatimah al-Zahra, the doyenne of the women of the worlds. Peace be upon you, O Aba Abdillah, and upon the souls that gathered in your courtyard. May Allah’s peace be upon you as long as I live and as long as night and day endure, and may Allah never make this the last of my visit to you. Peace be upon Hussein, upon Ali ibn al-Hussein, upon the sons of Hussein, and upon the companions of Hussein. Peace, mercy, and blessings of Allah be upon you.

It is our responsibility on earth; God created us to live upon it. Today, I will speak first about humanity’s responsibility on earth, and then, in the second part, about the political situation.
God Almighty defined humanity’s responsibility when He said:

"[Remember] when your Lord said to the angels, “I am going to place a successive [human] authority on earth.” They asked [Allah], “Will You place in it someone who will spread corruption there and shed blood while we glorify Your praises and proclaim Your holiness?” Allah responded, “I know what you do not know.” [Al-Baqarah, 30]

This means that God, Glorified and Exalted, willed that there be a human being on earth who serves as His vicegerent. But what does it mean to be God’s vicegerent on earth? It means fulfilling a role, cultivating and building the earth, and living according to principles and guidelines so as to present a free human experience inspired by God’s commands.

Of course, some people will listen while others will not. Some will believe while others will not. Some will fulfill the role of vicegerency, while others will fail to do so. This is what God Almighty intended when He said, “I am going to place a successive [human] authority on earth.” Not everyone on earth will be a vicegerent; rather, those who are committed and who follow the right path are the ones who will truly serve as God’s vicegerents on earth: “I am going to place a successive [human] authority on earth.”

Therefore, the first fundamental principle that must remain firmly rooted in our minds is that our existence on earth is not meaningless or accidental. Rather, our existence is the fulfillment of a mission, a test, and an expression of God Almighty’s generosity in granting us life, so that each person may demonstrate how well they excel, contribute, and give.

This responsibility on earth is embodied in two fundamental duties. The first is for human beings to establish God’s religion on earth: to realize its project, spread justice, promote noble moral values, and build the cultural, practical, and political systems—and all the structures that shape human life—on the foundation of God Almighty’s religion, as it is the most complete path to human happiness.

Thus, the first major duty is to establish the religion: to establish the way of life that brings happiness to human life on earth.

The second fundamental duty is to spread these ideas and principles. God Almighty says: “He is the One Who has sent His Messenger with [true] guidance and the religion of truth, making it prevail over all others, even to the dismay of the polytheists.” [As-Saf, 9]

This means that there is a duty of outreach, guidance, and proclamation that human beings must undertake on earth. Therefore, God’s vicegerency on earth rests on two essential pillars: first, that human beings work to establish the religion; and second, that they engage in outreach in order to mobilize the largest possible number of people, giving humanity the opportunity to recognize this great gift and this sound path, follow it, and live happy lives.

Neither of these two duties can be fulfilled except through collective action. We must work as a community; each person cannot work alone.

It has often been said that religion is a private matter—that its role is limited to teaching the individual about prayer, fasting, and personal matters of what is lawful and unlawful, with no connection to governance, society, or politics. This is a deeply mistaken view, one that seeks to remove religion from the arena of life, and it is a grave error.

One of the great achievements of Imam Khomeini, may God sanctify his soul, was his emphasis during the blessed revolution on the central principle: “Our religion is our politics, and our politics is our religion.”

This, of course, requires collective action to bring these great, just, humane, and dignified principles into the life of society. We therefore need to work as a community, rather than having each person remain isolated and concerned only with arranging his or her personal affairs. Who will organize social conditions? Who will organize political affairs? Who will shape the reality of this community living on earth in a particular place and time?

God Almighty says: “Muḥammad is the Messenger of Allah. And those with him are firm with the disbelievers and compassionate with one another.” [Al-Fath, 29]. This means that there is a community at work. The Messenger was not meant merely to educate, nurture, teach, and guide, only to withdraw afterward. Rather, he sought to educate and teach the community so that he and the community together could work to achieve what was required.

For this reason, the Prophet, peace and blessings be upon him and his family, established Islamic governance in Medina. He was the leader of the community and its head, while the community worked in an organized manner to uphold this Sharia. It confronted disbelief, deviation, and the factions that had attacked the Islamic state at the time.

It therefore becomes clear that the Prophet, peace and blessings be upon him and his family, worked to unite the community around God’s religion. And when we say that he united them around God’s religion, this means that he united them around what would improve their condition and around principles capable of bringing them happiness in this worldly life.

Our Imam Hussein, peace be upon him—and we have declared that we follow the path of Imam Hussein, meaning the path of Muhammad and the path of Islam—based his movement on three essential pillars: leadership, objective, and course of action.

From Imam Hussein’s path, we can identify these three core elements—leadership, objective, and course of action—which guide us toward realizing God’s purposes on earth. Let us consider how these three elements were applied.

First, at the level of leadership, Imam Hussein assumed responsibility as an infallible Imam. His leadership was legitimate; indeed, there must be a leader. How can you proceed in a march without a leader? How can you lead a community without a leader? And how can life be marked by progress, development, problem-solving, organization, and all else without a leader? There must be a leader.

His legitimacy derives from Islam. The Messenger of God, peace and blessings be upon him and his family, said: “Hussein is from me, and I am from Hussein. God loves whoever loves Hussein.” Hussein represents continuity and embodies true leadership.

Thus, we have a leader who guides the march forward, and there must always be a leader, because leadership continues through time; it is not tied to a particular period and then brought to an end. Therefore, we had the Prophet, peace and blessings be upon him and his family, followed by the Imams, peace be upon them. During the period of occultation, there is Imam Mahdi, may God hasten his noble reappearance.

Our leader was Imam Khomeini, may God sanctify his soul, as the deputy of the infallible Imam. Following his passing, may God sanctify his soul, came Imam Khamenei, may God sanctify his soul. Following his great martyrdom and immense sacrifices, today we have a Wali al-Faqih, Ayatollah Sayyed Mojtaba Khamenei, may his shadow endure, who is regarded as the guardian-leader of the divine project on earth.

This is not merely about governing a country or meeting the limited needs of a particular group. Rather, we are speaking of the divine project through which humanity attains happiness. Consider all the narrations that speak of the appearance of Imam Mahdi, may God hasten his noble reappearance: when he comes, what will he do? He will fill the earth with equity and justice after it has been filled with oppression and tyranny.

His role is not simply to preside or to serve as a leader merely because there must be someone in charge. His essential role is to lead the Ummah and the world toward happiness, toward a condition in which they are in the best possible state in this worldly life, and then receive their reward in the Hereafter.

Accordingly, we have always maintained that our point of reference for the leadership of the Ummah is the Wali al-Faqih, in keeping with the path of Imam Hussein, peace be upon him, and because this is an essential foundation for managing our lives. Otherwise, who is to manage our affairs? Which leader?

Do we choose someone at random and tell him to act as he wishes, according to his own preferences? No. Even the person we choose as our leader must have a recognized source of authority from which he derives legitimacy—regardless of differences in place or of a time in which certain details may not be available—so that the person is qualified and legitimately entitled to lead.

In other matters relating to individual details, we refer to the marjaʿ al-taqlid, on the basis that these are personal matters. But in our public affairs, which concern God Almighty’s vicegerency on earth—that is, the establishment of justice, human dignity, and righteousness—we must refer to the Wali al-Faqih. This is the first pillar.

The second pillar is the objective. What is the leader’s objective, and what is the objective of the community as it moves alongside the leader? The fundamental objective is truth.

If we are to determine today what should and should not be done, must we not have a principle and a standard of truth? Even today, if you look at what is written in the United Nations Charter on human rights, you will find that roughly 95 percent of it is drawn from religion and the divine messages. Why? Because, through major historical experience, it speaks logically and rationally about the standards of truth.

Truth is not multiple; there is only one truth. The problem arises when someone theorizes about truth from a standpoint that does not seek it, or when they pursue their interests at the expense of truth, or seek deviation at its expense. They will then offer their own interpretations and labels. But whoever approaches the matter objectively will find that the Sharia is the truth and the established standard for upholding it.

Our noble Prophet, peace and blessings be upon him and his family, said: “My Ummah will continue to prosper as long as they enjoin what is right, forbid what is wrong, and cooperate in righteousness. But if they fail to do so, blessings will be taken away from them, some of them will be set against others, and they will have no supporter on earth or in heaven.”

Tell me: what is the substance of what the Prophet, peace and blessings be upon him and his family, is saying? Its substance is truth; its substance is humanity.

Our Imam Ali, peace be upon him, said: “Know that enjoining what is right and forbidding what is wrong neither cuts off sustenance nor brings death nearer.” The matter has nothing to do with whether your life is shortened or extended, or whether your wealth increases or decreases. No, this is a path that must be followed.

Imam Hussein, peace be upon him, said: “They have made lawful what God prohibited and prohibited what God made lawful, and I have a greater right than anyone else to bring about change.” Why? Because he bore this principle.

Thus, both the starting point and the objective are truth. Imam Khamenei, may God sanctify his noble soul, said: “Hussein’s confrontation with Yazid was not against Yazid as a mortal individual of no real worth; rather, it was against human ignorance, degradation, misguidance, and humiliation.”

This means there is a legitimate objective. In the course of pursuing it, one person, two people, fifty people, or a thousand may stop along the way; that is only a stage. What matters is preserving the objective: the establishment of truth.

The third pillar is the course of action. What path do we take to uphold this truth? The path is clear: you must stand firm, reject pressure, refuse to surrender to the enemy, and openly declare your convictions. You are free; no one has the right to dictate to you what is permitted and what is forbidden. Neither major powers nor oppressive strongmen may impose their will on you, nor is it acceptable for those with resources and power to use them to steer you away from the truth.

What, then, must we do? The path is clear: we must stand and confront them; otherwise, we will not be able to achieve our objectives. Imam Hussein, peace be upon him, said: “A death with dignity is better than a life in humiliation.” If this path leads to your death, then one’s appointed time is in God’s hands. What is required of you is to stand with dignity; do not become preoccupied with the details.

When Sayyida Zainab, peace be upon her, was brought before the accursed Ibn Ziyad after the martyrdom of Imam Hussein and his companions, he asked her—revealing the logic of the enemy—“How did you find what God did to your brother and your household?” He was trying to suggest: if God is with you, then how were you killed? What did God do to you, who claim to defend His cause and say that you act in His path?

What did Zainab, peace be upon her, reply? “I saw nothing but beauty. They were people for whom God had decreed martyrdom, so they went forth to their resting places. God will gather you and them together, and you will plead your case and contend with one another.”

There will be accountability on the Day of Judgment, God willing. But if you ask me now, we were victorious because we remained on our path. We looked upon death and saw it as the most beautiful thing. Why was it beautiful? Because it was the loftiest and greatest offering, pure blood, and a stance that broke the tyrant and prevented him from achieving his aims. This is the path we follow.

Our Imam Khomeini, may God sanctify his soul, said: “You have read the phrase, ‘Every day is Ashura, and every land is Karbala’”—a saying attributed to him. “It is an educational expression. It does not mean that every day is Karbala, so you should weep. Rather, consider the arena that Karbala represented. That arena must be present every day: Islam’s confrontation with disbelief, justice’s confrontation with oppression, and the stand of the small believing group against the large faithless group. So do not fear small numbers, and do not fear defeat.”

Our most exalted martyr, Sayyed Hassan, may God be pleased with him, said regarding the path: “Resistance in all its forms is the only way to liberate the land and holy sites and reclaim rights. All other paths are a waste of time and a loss of opportunities. The length of the battle must not become a cause for despair or an excuse for incapacity. Generations must carry this responsibility, the banner must pass from one generation to the next, and the resistance must continue.”

Thus, when we say that we follow the path of Imam Hussein, peace be upon him, this means that we act according to three pillars: leadership, objective, and course of action. These are the steps that guide us.

A common question is often raised here: you extend your discourse beyond the nation and speak of a global project—so how can we be citizens cooperating within a single homeland while you hold such ideas?

These are structural ideas tied to beliefs. Those who object, where did their own structural ideas come from? From global thinkers, from capitalism, from communism, from France, from Britain—I don’t know where from, from Confucius, for example. Ideas are taken from everywhere. No one asks them where their intellectual frameworks come from. All of this simply reflects the foundational components of the principles upon which we operate.

How, then, can ideological and cultural differences be translated within one country? When we are in a single homeland, either we are all on one view and implement one set of ideas, or we are different and must seek common ground to cooperate and live together on the same land through mutual agreement. This is what happens in Lebanon and in many other countries.

In Lebanon, we have repeatedly declared that we are committed to the Taif Agreement, to the constitution, and to the way political engagement is conducted. At the same time, we remain a group that believes in its own ideas and convictions and seeks to implement them, while engaging with others on the basis of shared points of agreement among differing perspectives. There is no contradiction in this.

We also have one of the most prominent experiences in Lebanon: Hezbollah’s experience—how it acted according to its convictions while remaining part of the Lebanese structure and political system, adhering to its regulations and laws. There is no contradiction here.

You speak of patriotism. Patriotism is demonstrated in the field. The one who fights is the true patriot—more so than anyone else. The one who sacrifices his blood for the land is more patriotic than anyone else. As for the one who lectures about patriotism but does not take responsibility, and when faced with difficulty packs his bags and leaves—is that patriotism? Patriotism must be expressed through giving.

In any case, our experience is clear and undeniable. Some who speak of patriotism inside Lebanon—look at their history: they have not protected anyone, they have committed massacres to remain dominant, and they call for partition and federalism and raise various fears. Why? Because you are not dominant or in control? Why seek domination and control? Cooperate with others. There are rules, standards, and laws.

When we fought against the “Israeli” enemy to liberate our land, our country, ourselves, and our existence, and to defend our presence, they resorted to every form of conspiracy to create internal strife and incite against others—while aligning with “Israel” against us. Why? Is this a viable way to live? “Israel” does not respect anyone and will spare no one. At the very least, we can understand each other and engage in order to reach outcomes. The experience is in front of us.

In history, our noble Prophet, peace and blessings be upon him and his family—who is our role model—is reported to have been involved in the following incident:

It is said that when the Prophet was 25 years old, approximately 15 years before his prophethood, a number of leading figures of Quraysh gathered in the house of Abdullah ibn Judʿan. The Prophet himself was not part of that meeting. The purpose of the gathering was to establish principles for supporting the oppressed, helping the weak, standing with the poor, and other noble values.

What did the Prophet, peace and blessings be upon him and his family, later say about it? He said: “I witnessed in the house of Abdullah ibn Judʿan the alliance of al-Fudul.” It was called Hilf al-Fudul because there had been an earlier alliance by that name involving people whose names were related to “al-Fadl,” and this later agreement was also named accordingly.

The Prophet said: “If I were invited to it today, I would respond, and I would not wish to have red camels in exchange for it.” In other words, even at the age of 25, if he had been invited to participate in such principles of cooperation and justice, he would have joined, because the principles themselves were correct.

This shows that there are shared principles upon which cooperation is possible. Send blessings upon Muhammad and the family of Muhammad.

We are now in a new phase in Lebanon’s history—its resistance, its army, its people, and its future—a phase that can be described as the breaking of the “Israeli” project.

We can say that after all of “Israel’s” attempts over the past two or three years, we have reached a point where that project has been broken. This does not mean they will not try again or that there will not be further phases, but there was a major project aimed at the military, political, cultural, social, and human elimination of Hezbollah, the eradication of its existence and the existence of all those aligned with it on the path of Greater “Israel”.

That project has now been broken. They will need a long period of time to attempt to return to it—whether they can succeed or not is for them to try—but what I am saying is that we are in a phase where the “Israeli” project has been broken.

The role of the field is fundamental. Had there been no resistance on the ground—no extraordinary, self-sacrificing young men who filled the world with a model of dignity, ready to sacrifice themselves, their wealth, their blood, their homes, their families, and everything, simply in order to remain steadfast and prevent the occupation from achieving its objectives—had these people not been present in the field, we would not have reached this outcome.

Had we not had Sayyed Hassan, the martyred commanders, the wounded and the prisoners, and the great families who rallied around the resistance—had we not had this exceptional level of readiness—we would not have been able to break the project.

Therefore, the field is the foundation. When we used to speak about the field, they would say to us: “You are not stronger than ‘Israel’.” Who said we are stronger than “Israel”? We are saying that we are present in the field, and that “Israel” cannot endure in the field or achieve its objectives, even if time is prolonged.

Thus, had the field collapsed, “Israel” would have taken another step toward its project of eliminating Hezbollah and advancing the so-called Greater “Israel” project. But the steadfastness of the field is what broke that project.

We were subjected to significant pressure from some politicians, some states, and some of those who contacted us. They would say: “What are you doing? ‘Israel’ is strong, and you are not stronger than it.”

Yes, we know that “Israel” is strong. But who said that we are willing to concede to “Israel” simply because it is strong? This is our right, and we will not give up our right. Therefore, let it manage its own affairs, and you manage yours if you are afraid, incapable, or complicit—that is your concern and its concern.

They would say: “But there will be casualties and heavy costs.” We tell them: rest assured, we have made our decision and we are prepared to pay the price. And know that the stronger party, if it is allowed to take advantage at a moment of concession, will only demand more and more after each concession.

Whoever you give an “A” to will demand a “B,” and will continue until he completes the alphabet—if he is even satisfied with that.

From this perspective, we hold that the only guarantee for liberating land, achieving independence, and safeguarding sovereignty is resistance in the face of occupation. By resistance, we do not mean only our own resistance; rather, every individual is called to resist, and what is required is that we all work together in resistance—army, people, resistance forces, and all components of society. We are speaking about the principle itself.

The only guarantee is resistance. America was supposed to be a guarantor; we were told that America guarantees the 27 November agreement, yet it reneged on it and claimed it had not guaranteed anything. It later became clear that there was an understanding between it and Israel to proceed against us. America is not a guarantor.

So who is the guarantor? The Security Council? Arab and Islamic states? Major powers? No one is capable of guaranteeing it. Indeed, some may even act as guarantors of our elimination rather than guarantors of our rights—that is, they do not guarantee Lebanon’s rights but rather their denial.

From here, for us, there is no guarantor except our own strength: the strength of resistance, built upon a triad of power—faith, will, and capability.

From this perspective, if we have any hope of achieving anything, it can only be achieved through resistance. This has been our conviction, and it is on this basis that we have acted. That is why we remained steadfast, and that is why we endured, because we consider this to be the only viable option.

The alternative is surrender—that is, losing everything. There is no third option.

From this perspective, praise be to God, our principle and our faith have given us greater strength and compensated for our limited material capabilities. It is a simple equation: if I were to compare the strength of the resistance with the strength of “Israel” and claim that the resistance’s military power alone can defeat “Israel”, that would be incorrect. It is impossible for pure military capability alone to break “Israel’s” military power.

However, if we add to the military strength of the resistance the strength of faith and the strength of will—bringing together two additional forces alongside material capability—then yes, the balance changes significantly.

And above all, we rely on God Almighty and believe that He supports us. Thus, we have three sources of strength: faith, will, and capability. And you have seen their practical manifestation in what is known as martyrdom operations.

We endured for 15 months, and that patience itself was part of the field. Do not think that patience meant withdrawal; rather, it was part of the battlefield—preparation and readiness—because we had already made our decision.

When we saw that the right moment had arrived on March 2nd, we entered the battle and seized that opportunity. I will not go into its causes and preliminaries, but I want to say this: we moved from patience in the field to active combat in the field on the second of March, with a clear and decisive decision, because we considered that timing and those conditions to be appropriate.

Praise be to God, it became clear that we entered into a phase of alignment with Iran, thereby adding strength to the three existing pillars of our power. This is part of strategic competence.

They began asking us: “Why did you enter at that moment? Why did you enter alongside Iran?” Do you know that before the war against Iran—about two or three weeks prior—every Arab and international envoy, including some officials, was asking us: “If America goes to war with Iran, and if “Israel” goes to war with Iran, will you intervene?”

We did not answer. No one received an answer from us. We asked them: why are you asking this question? They said: “Because ‘Israel’ says that if you do not intervene, it will not strike you, and it will complete its war with Iran while you remain neutral during that period.”

We asked them: and after that period, what happens? They said: “We do not know.” You do not know?

What do you intend to do? You say you want to go and confront Iran to weaken its capabilities and those who might fight alongside it, with the goal of finishing off Iran and then coming to finish us off one by one.

We gave no answer—and there was no need to give one. When we entered while Iran was in the battle, we benefited from them and they benefited from us, and the results were as such.

Of course, the enemies—“Israel”, America, and those aligned with them—did not expect Iran to hold out, nor did they expect Hezbollah to hold out. They were astonished at how Hezbollah entered on the second of March with such exceptional strength and sincere determination. They were astonished because they do not know us; they do not know that we had already made up our minds.

In any case, praise be to God, we were able to reach a stage in which timing, choice, and the decision to engage in battle—all the steps we took—proved crucial in yielding results on the ground. This contributed to what has now been achieved in terms of a ceasefire as a first step, which must be followed by the full withdrawal from Lebanese territory.

We thank Iran. We say to them: you are among the most honorable of the honorable in the world.

We also say to Iran that all the countries surrounding you will naturally build the best relations with you, because it has become clear that those who once claimed to provide protection or to confront Iran—despite there being no real need for such confrontation—have been exposed.

Why confront them in the first place? They are brothers: brothers in faith, brothers in the region, brothers in the shared life of our region. But some seek to fragment the world and to use everything in service of “Israel” and America.

These actors have now discovered, praise be to God, that Iran is reliable; that Iran is capable of standing firm; that Iran possesses loyalty and sincerity—so much so that it did not accept any agreement to end the war against it unless the war against Lebanon was also brought to an end. Show me any state or group in the world that acts in this way.

We used to read analyses claiming that Iran makes deals and “sells out” Hezbollah, or that it would suspend support on the basis that its own interests come before those of Hezbollah. No. You do not know Iran, nor do you know Leader Khamenei, may God preserve and prolong his life. You do not know the Iranian people or the Islamic Revolutionary Guard Corps.

These are noble and honorable people. They are people raised on the path of Imam Hussein, peace be upon him. They are people who have supported Palestine and the oppressed, who have borne immense burdens for 47 years because they seek to uphold the truth along the path of Imam Hussein, peace be upon him.

The outcome we seek is clear. What is the situation today?

First, there is an ongoing “Israeli” aggression that has failed to achieve its objectives, and its project has been broken.

Second, there is a resistance, a people, and a nation that have paid a heavy price and remained steadfast. The resistance is still standing, fully prepared, and will continue. What we demand are our rights, our land, and our sovereignty. We seek the liberation of Lebanon and an end to the aggression.

As for claims that it is acting out of concern for its own security and therefore has the right to protect itself—if it is indeed concerned about its security, it has already destroyed all of our security. Do you address the one who has dismantled everything, or the one who merely claims to feel insecure?

Moreover, it is an occupying power even in Palestine; it therefore has no legitimacy in the region to begin with. We are the legitimate side, and the Palestinians are the legitimate side.

From here, I want to state the following: there is now a ceasefire in place, and withdrawal must take place within a defined timeline. “Israel” has no option but to fully withdraw from all Lebanese territory, without retaining a single inch under any pretext.

The implementation of the five points is required: a complete halt to aggression by air, land, and sea; “Israeli” withdrawal; the deployment of the Lebanese Army; the return of prisoners; the return of residents to the farthest border areas; and reconstruction. These five points are our legitimate rights and must be implemented.

“Israel” withdraws, and the Lebanese Army deploys in the area south of the Litani exclusively. We will cooperate with the Lebanese Army to the fullest extent, within the framework of mutual security, just as we did with the November 27 agreement and throughout the following 15 months.

“Israel” has no role in what we agree upon at the internal Lebanese level. It must be prevented from interfering, from asking questions, or from seeking information. It has no right to know what we will do in the future; it is not its concern. This interference must be firmly rejected.

Today, the political authority in Lebanon has a tested guarantee known as the resistance—one of the most honorable forms of resistance, which has broken the power of both America and “Israel” and prevented “Israel” from achieving its objectives.

We say: make use of this resistance to strengthen yourselves in facing challenges. We are present, and everything will be accounted for—nothing will go unnoticed.

Peace be upon al-Hussein, upon Ali ibn al-Hussein, upon the sons of al-Hussein, and upon the companions of al-Hussein. And may the peace, mercy, and blessings of God be upon you.