Original Audio:

Video:

At the heart of Islamic spiritual tradition lies the Dua-e Makarem al-Akhlaq (The Prayer for Noble Morals), a profound supplication attributed to Imam Zayn al-Abidin (AS). This prayer serves not just as a ritual, but as a vast treasure trove of spiritual psychology. The supplication opens with four foundational requests from the Divine:

1. The most complete faith (Iman)

2. The best of certainties (Yaqin)

3. The best of intentions (Niyyah)

4. The best of deeds (A’mal)

By carefully analysing these requests, we uncover a fascinating distinction. The Imam asks for faith to be made “complete” (implying it has levels and degrees), but asks for certainty to be the “best” (implying a difference in quality, rather than quantity). This nuanced phrasing opens the door to a deeper understanding of human belief.

The Difference Between Knowledge and Faith

To understand faith, we must first understand how it differs from raw knowledge or belief. Knowledge can often be completely involuntary. If you accidentally touch a hot stove, you instantly know and believe that the fire burns. You did not choose to acquire this belief; the physical reality forced it upon you.

However, faith (Iman) is profoundly different. You can possess absolute, undeniable knowledge of a fact and still refuse to have faith in it. The Quran illustrates this through the story of Pharaoh and Prophet Moses. When Moses presented his undeniable miracles, Pharaoh and his followers knew in their hearts that these signs were from God.

As the Quran states,

They possessed complete knowledge and certainty of the truth, yet they actively chose to deny it.

The Equation of True Faith

If knowledge alone doesn’t equal faith, what is the missing ingredient? True faith requires an element of free will. It is the combination of intellectual belief and the heart’s desire.

You can have a strong conjecture about a truth (even if it’s not 100% absolute certainty) and still possess profound faith because your heart embraces it. Conversely, you can have 100% intellectual certainty about a truth, but if your heart rebels against it, you will remain devoid of faith. Therefore, faith is ultimately the acceptance of the heart—the willingness to bear the weight of the truth. Because both our intellectual understanding and our hearts’ desires fluctuate, our faith naturally experiences degrees of weakness and strength.

Why the Truth is Often Rejected

This dynamic explains a common historical phenomenon: why did so many people reject the concept of the Resurrection when the prophets first preached it?

It was not a logical dispute about God’s power. If God could create humanity from nothing, bringing them back to life would logically be entirely within His power. The rejection stemmed from the consequences of the truth. Accepting the Resurrection meant accepting absolute accountability. Every word spoken, every action taken, and every resource consumed would be subject to divine reckoning. People rejected the truth not because their minds couldn’t comprehend it, but because their hearts desired unchecked freedom and the ability to live without moral boundaries. They chose willful ignorance over divine responsibility.

Elevating Certainty

While faith fluctuates, certainty (Yaqin) represents the absolute bedrock of spiritual realisation. However, not all certainty is created equal. Being certain that the sun will rise tomorrow is an ordinary certainty with no spiritual merit. True spiritual certainty has three ascending qualities:

• ‘Ilm al-Yaqin (The Knowledge of Certainty): Understanding truth through strong, undeniable proofs.

• ‘Ayn al-Yaqin (The Eye of Certainty): Witnessing the truth firsthand, almost as a spiritual vision.

• Haqq al-Yaqin (The Truth of Certainty): Completely embodying and realising the truth within oneself.

The prayer specifically asks for the “best of certainties”—certainty in what resides with God. True certainty transforms a person; as early Islamic narrations point out, a sign of genuine certainty is a deep reverence for God that prevents a person from compromising divine principles just to please other people.

Cultivating the Best of Intentions

The journey of faith and certainty culminates in our intentions and actions. However, cultivating the “best of intentions” is incredibly difficult. We cannot simply force ourselves to have perfectly pure motives.

This is why the supplication turns entirely to divine reliance: “O Allah, through Your grace, provide for my intention... And reform through Your power what has been corrupted in me.” By asking for God’s subtle grace (Lutf), we acknowledge our own limitations. We are asking the Divine to intervene, to repair the damage we have done to our own souls in the past, and to guide our hearts toward the purest intentions, which ultimately manifest as the best of deeds.

In the blessed nights of spiritual gathering, we turn to one of the most profound supplications taught by our Imams—Du’a Makarim al-Akhlaq (The Supplication of Noble Moral Traits). Found as the 20th supplication in Al-Sahifa al-Sajjadiya by Imam Ali ibn al-Husayn (AS), this prayer focuses primarily on ethical and moral excellence, teaching us invaluable lessons about how to approach God with our requests and what we should truly seek from the Divine.

Original Audio:

Video:

The Priority of Spiritual Over Material Requests

The first lesson this supplication teaches us is that our prayers should not be limited to material and worldly needs. While most people turn to prayer when facing immediate physical, social, or financial difficulties, Du’a Makarim al-Akhlaq reminds us that acquiring moral virtues requires even more supplication than material needs. Just as moral excellences are superior to material possessions, they deserve deeper and more frequent prayers.

The Quran describes how people call upon Allah with sincere devotion when riding in ships amid stormy seas:

However, Islamic culture teaches us to seek everything from Allah at all times, acknowledging our absolute ontological poverty—the state of being in constant need of the Creator (Quran, Surah al-Fatir, Chapter 35, The Originator, Verse 15). We possess nothing of our own, and whatever Allah has granted us has no guarantee of permanence without His continued favour.

The Etiquette of Supplication

The supplication demonstrates a crucial etiquette in prayer—beginning with Salawat (blessings) upon Muhammad and his family. This practice is emphasised in numerous narrations, including Saying 361 of Nahj al-Balagha, where it is suggested that Allah is too generous to accept the beginning and end of a prayer (the Salawat) and reject the request in the middle. Since Salawat is always accepted, placing our requests between two accepted prayers increases the likelihood of their acceptance.

Seeking the Highest Stations

After the opening Salawat, the supplication contains four profound requests:

1. “Make my faith reach the most perfect faith” (بلغ بإيماني أكمل الإيمان) - Quran, al-Anfal, Chapter 8, The Spoils of War, Verse 2

2. “Make my certainty the best certainty” (واجعل يقيني أفضل اليقين) -

3. “Let my intention culminate in the best of intentions” (وانته بنيتي إلى أحسن النيات)

4. “Let my deeds culminate in the best of deeds” (وبعملي إلى أحسن الأعمال) - Quran, al-Mulk, Chapter 67, The Kingdom, Verse 2

These four requests teach us a fundamental lesson: in spiritual matters, especially, our aspirations should not be low. Allah is not miserly. Faith has many levels and can increase, as noted in the Quran: “It increased them in faith” (Quran, Surah at-Tawba, Chapter 9, The Repentance, Verse 124). Therefore, we should ask for the highest degree (akmal).

Understanding the Levels of Faith and Certainty

For certainty (yaqin), the term used is “best” (afdal). While certainty is absolute conviction, Islamic epistemology (as discussed by scholars like Mulla Sadra and Al-Ghazali) identifies three qualitative levels:

• ‘Ilm al-Yaqin (Knowledge of Certainty): Certainty through logical proof and reasoning (Quran, Surah, at-Takathur, Chapter 102, The Multiplication of Wealth, Verse 5).

• ‘Ayn al-Yaqin (Eye of Certainty): Certainty through spiritual witnessing or “seeing” with the heart (Quran, Quran, Surah, at-Takathur, Chapter 102, The Multiplication of Wealth, Verse 7).

• Haqq al-Yaqin (Truth of Certainty): The highest form, likened to “tasting” or becoming one with the reality (Quran, Surah al-Waqi’a, Chapter 56, The Event, Verse 95).

The Importance of Intention and Action

The supplication emphasises quality over quantity. The Quran states: “He who created death and life to test you as to which of you is best in deed” (Quran, Surah, al-Mulk, Chapter 67, The Kingdom, Verse 2). Notice it says “best,” not “most.”

Regarding intentions in worship, Imam Ali (AS) identifies three types in Nahj al-Balagha (Saying 237):

1. Worship of Slaves: Performed out of fear of punishment.

2. Worship of Merchants: Performed for the sake of Paradise and reward.

3. Worship of the Free: Performed out of love and gratitude for Allah because He is worthy of worship.

While we may aspire to the highest form, our actual intentions depend on our ma’rifah (spiritual knowledge). We must honestly examine ourselves: Would we still pray if there were no Hell? Would we fast if there were no Paradise? The answers reveal our true spiritual station.

Conclusion

Du’a Makarim al-Akhlaq teaches us to aim high. Just as people seek the best in worldly matters—the finest homes, vehicles and comforts—we should seek the highest levels of faith, certainty, intention and action in our spiritual lives. As the Imam guides us, material blessings often bring complications, but spiritual blessings bring only greater happiness, perfection, and proximity to the Divine. Let us follow this guidance and ask Allah for nothing less than the best in our journey toward Him.

Video:

Audio:

Original Audio from Sheikh Ali Reza Panahian’s Website

Exploring the Spiritual, Emotional, and Social Dimensions of Divine Guardianship

In the gatherings of believers, the word ‘Wilayah’ (divine guardianship) resonates frequently. Various reasons, benefits, and arguments have been presented regarding its importance. However, some individuals, due to their lack of deep contemplation on the meaning of Wilayah, feel from a distance that this concept is being treated merely as a slogan, as if some are attempting to exaggerate its significance. This discourse aims to present a comprehensive overview of the various dimensions of Wilayah.

The Mystical Dimension of Wilayah

When entering the discussion of Wilayah in mystical contexts, one discovers that the entire universe is established based on the blessing of the sacred existence of the Greatest Wali of Allah (divine guardian). As the tradition states: ‘Were it not for the Hujjah (divine proof), the earth would collapse.’ Mystics in their discussions never leave humanity and God alone. They consider it necessary for the Wali of Allah to be the mediator between humanity and God for the continuation of the world’s existence, providing the ground and foundation for human life.

The Emotional Source of Wilayah

In emotional discussions, we find that Allah the Exalted declares: ‘I have divided love into one hundred parts, ninety-nine of which I have given to My saints, to the Fourteen Infallibles, and one part to the people of the world.’ Thus, the abundant source of emotion and feeling resides in the house of Allah’s saints. This is why we become so deeply moved during Ashura. Anyone who wishes to experience the highest forms of love and the most sublime human emotions must pass through the door of the Ahl al-Bayt (the Prophet’s household).

The Story of the Yemeni Visitors

The Noble Prophet of Islam (peace be upon him and his family) was seated when he said that some true and good believers whom he loved were coming. Everyone in the mosque looked to see who would arrive. They saw a group from Yemen, covered in the dust of travel, arriving in the presence of the Prophet. Everyone envied these Yemenis who were so beloved by the Prophet.

When they arrived and sat down, they said, ‘O Messenger of Allah, we had a purpose for this journey besides meeting you. We have traveled a long way to ask who will assume leadership of the Islamic community after you? What should we do after you?’

The Noble Prophet described the qualities of his successor. They said, ‘O Messenger of Allah, we don’t understand qualities; tell us his name so we can take it with us and not lose our way.’ The Prophet said, ‘I won’t mention a name. My successor is sitting among these people in the rows. Go and pass by the people sitting in the rows. If your heart feels something special before one of them, come and tell me. Let me see if that is indeed my successor.’

Ali ibn Abi Talib (peace be upon him) was sitting in the row. The Yemenis stood up and passed by several people in the first row until they reached Ali ibn Abi Talib. They wanted to pass by, moving slowly, when they felt a warmth in their hearts. They tried to continue but found their knees wouldn’t move. They looked at him and their hearts caught fire. They looked at each other, confirming each other’s experience.

O Messenger of Allah, we felt that Ali was our father and we were like children drawn to him with affection. — The Yemeni visitors

They had never seen Ali before, and Ali ibn Abi Talib was younger than them. The Prophet said, ‘This is how it is - the Imam, the Wali of Allah, affects the human soul in this way.’

The Doctrinal Necessity of Wilayah

From a doctrinal perspective, if you believe in God, believe in the Prophet, believe in the resurrection, but do not believe in the Wilayah of Allah’s Wali, the Quran states that even a particle of doubt about the Prophet’s Wilayah means, by God’s oath, that you have no faith.

The Moral and Social Dimensions

From a moral perspective, those who are not oriented toward Wilayah harbor the greatest vices of arrogance and envy in their hearts, as the Quran states. From a social and political perspective, Wilayah is the only element that can save humanity. It is the most dangerous concept in the world for the oppressors of the world.

The Role of the Awaited Imam

The Imam of the Age (may our souls be sacrificed for him) does not bring justice, peace, security, blessings, love, light, or intellect through his appearance. Rather, he brings Wilayah. He establishes Wilayah. Justice, security, blessings, love, light, and everything else are the fruits of establishing Wilayah.

Wilayah in the Family Structure

The Prophet (peace be upon him and his family) stated in a tradition about family leadership:

Every soul among the children of Adam has sovereignty. The man is the master of his family, and the woman is the mistress of her home.
— Prophet Muhammad (peace be upon him and his family)

This establishes clear roles while emphasizing mutual respect and consultation. Men should recognize women’s authority in household matters, and women should acknowledge men’s overall family leadership. Both should work together to create an environment where Wilayah-oriented values can flourish.

Guidance for Fathers

The Prophet prayed for fathers, saying:

May Allah have mercy on the one who helps his child in righteousness.
— Prophet Muhammad (peace be upon him and his family)

This means fathers should behave in a way that makes it easy for children to maintain respect for them. They should forgive their children’s mistakes while maintaining their dignity. Fathers should practice ‘Imamah’ (leadership) in their homes, letting their children taste what it means to have a true leader, following the example of Amir al-Mu’minin Ali (peace be upon him).

The Night of Ashura: The Pinnacle of Wilayah

Why must we speak of Wilayah on the night of Ashura? Because this night represents the temporal and spatial manifestation of the highest levels of devotion to Wilayah. Where is the highest level of Wilayah-orientation? In Karbala.

Imam Husayn gathered his companions, lifted the tent flap, and said, ‘Know that I will be killed tomorrow. I do not need your help. You have remained with me in this siege until now, ready to be killed. I accept this from you. Rise and leave. Whether you stay or leave, I will be killed. I will not be angry with you. I am pleased with you. I release you from your pledge.’

The companions of Aba Abdullah al-Husayn were anguished hearing these words. They didn’t know whether to take it seriously or not. Were they being expelled? Had they asked to preserve their lives?

The Ultimate Expression of Loyalty

When Imam Husayn even told Abbas that he too could leave, suddenly Abu al-Fadl al-Abbas began to speak: ‘Master, do you mean we should breathe after you?’ The companions, one after another, expressed their devotion. They said, ‘Fine, we are of no use to you, fine. But we want to sacrifice ourselves for you. For God’s sake, Husayn, allow us to sacrifice ourselves for you.’

This is the peak of Wilayah-orientation. While the companions of Amir al-Mu’minin would sometimes disobey his orders and impose their will upon him, the companions of Imam Husayn, when told they were free to leave and that he was pleased with them, not a single one moved. They sat and wept and pleaded until the Imam gave them permission to stay.

The Gathering Around Zaynab’s Tent

On that night, when Zaynab asked Husayn whether he trusted his companions, Habib ibn Mazahir gathered all the companions around Zaynab’s tent. They began to reassure her:

O Zaynab! O daughter of Amir al-Mu’minin! If we had seventy lives, we would give them all in the path of Husayn. Lady, do not worry! We are not like the companions of Imam Hasan al-Mujtaba.
— The Companions of Imam Husayn

Imam Husayn then called out to Zaynab to bring the daughters so they too could hear these words and have their hearts comforted. It was the last night that the daughters of Husayn would find peace. The next night, Zaynab would have to gather the daughters from the wilderness.

Conclusion: The Living Reality of Wilayah

The night of Ashura equals the night of the Reappearance, when 313 individuals will gather around the Imam of the Age. The night of Ashura is the night of the manifestation of Wilayah, the night of loyalty to Wilayah. This is not mere rhetoric or exaggeration - it is the living reality that continues to transform hearts and societies. From the mystical to the practical, from the emotional to the political, Wilayah remains the central axis around which all spiritual and social progress revolves.

Original: Voice | The Guardianship Seedling in the Family Institution | panahian.ir

Video:

Audio:

Original Audio from Sheikh Ali Reza Panahian’s Website

In the sacred atmosphere of Muharram, Professor Panahian delivered a discourse at Tehran’s Mahdiyeh regarding one of Islam’s most pivotal concepts: Wilayat-centeredness. This principle stands as the cornerstone of faith, determining not only individual salvation but also the collective destiny of humanity as it awaits Imam Mahdi (AJ).

The Centrality of Wilayat in Islamic Life

Wilayat-centeredness is not merely a political or social concept; it is the most fundamental principle of religion. Tradition teaches that without accepting Wilayat, neither prayer nor fasting holds value before Allah. This truth dates back to creation: Iblis, despite six thousand years of worship, was cast out for refusing to bow to Adam—a refusal rooted in the rejection of divine guardianship.

Preparing the Ground for the Awaited Imam

Professor Panahian emphasized that Imam Mahdi (AJ) will not appear until society is prepared through the establishment of Wilayat-centeredness. This devotion is what the enemies of Islam fear most—not the act of prayer itself, but the devotion to divine leadership.

In contemporary times, the institution of Wilayat al-Faqih serves as a continuation of this divine principle. The martyrs of the Iran-Iraq war demonstrated this connection, mentioning Imam Husayn (AS) and the importance of following the Wilayat al-Faqih with equal frequency in their final testaments.

The Family: The Crucible of Character

True Wilayat-centeredness begins within the family. Professor Panahian argues that we cannot expect children to become devoted to divine guardianship if they have not learned respect and obedience within their own homes. The home is the primary school for learning selflessness and submission to rightful authority.

The Golden Principle: Cultivating Mutual Respect

To raise a “Wilayat-centered” child, parents must follow a golden principle: Fathers should encourage children to show love to their mothers, while mothers should guide children to respect and obey their fathers.

Specific practical standards for children include:

• Not sitting before their parents do.

• Not staring at parents with anger.

• Not raising their voices to their parents.

The Husband-Wife Relationship as Foundation

The spiritual atmosphere of the home is determined by the relationship between husband and wife. When a husband prioritizes his wife’s heart and expresses love verbally, and when a wife addresses her husband with honor, they create the necessary foundation for spiritual growth.

Tradition highlights the profound capacity of women in this role; the Prophet (PBUH) noted that a wife giving her husband a glass of water is superior to a year of fasting and night prayers. Furthermore, a woman who bears patience with her husband’s harsh words receives the reward of a warrior in the path of Allah.

The Example of Umm al-Banin

The noble figure of Umm al-Banin, the mother of Abbas ibn Ali (AS), exemplifies how maternal training in Wilayat produces extraordinary spiritual caliber. From the moment she entered Imam Ali’s (AS) household, she modeled complete submission, teaching her sons that they were servants to the family of the Prophet.

This training reached its peak in Karbala, where Abbas (AS) accepted every command of his Imam without question, even when it meant staying behind from battle while others fought. Because of this absolute Wilayat-centeredness, he became Bab al-Hawaij (the Gate of Needs).

A Society Ready for the Mahdi

The journey toward a society ready for the Mahdi begins in the intimate space of the family where souls are prepared for submission to divine authority.

Practical Steps for Families:

• Expression of Love: Fathers should openly appreciate their wives before the children.

• Respectful Conduct: Mothers should demonstrate respect for the husband’s position.

• Conflict Management: Parents should never involve children in their conflicts or force them to take sides.

• Positive Reinforcement: Both parents should emphasize the other’s positive qualities to the children.

By building homes on these principles, we prepare the next generation to recognize and follow the Imam of their time.

Original: Voice | The Guardianship Seedling in the Family Institution | panahian.ir

In contemporary society, many claim to understand the importance of family, yet few truly grasp its profound spiritual significance. While the Prophet Muhammad (peace be upon him and his family) declared that after Islam, the most beloved institution to God is the family, our laws, regulations, and social systems often fail to reflect this divine priority. This disconnect between theoretical acknowledgment and practical implementation reveals a fundamental misunderstanding of the family’s role in spiritual development.

Video:

Audio:

Original Audio from Sheikh Ali Reza Panahian’s Website

The Spiritual Mission of the Family

The family is not merely a social unit for comfort and success; it serves as the primary training ground for developing wilayah (spiritual guardianship) and preparing souls for the hereafter. When we speak of a successful family, we must move beyond worldly definitions to embrace a more profound understanding: a family where members help each other pave the path to paradise through their daily interactions.

This Quranic verse highlights how love for the Prophet’s family becomes a transformative force that can overcome the most powerful negative influences on one’s character and spirituality. The connection between family relationships and devotion to the Ahl al-Bayt (the Prophet’s household) is not coincidental but fundamental to Islamic spirituality.

Gender Roles and Spiritual Responsibilities

Islamic teachings recognize distinct yet complementary roles for men and women in the family structure, based not on discrimination but on the unique spiritual and psychological strengths given to each gender. The Prophet (peace be upon him) taught that while women have rights over their husbands, husbands have greater rights over their wives. This apparent imbalance reflects a deeper truth: those with greater spiritual capacity bear greater responsibility.

• Men’s primary test: 30% within the family, 50% outside the home

• Women’s primary test: 70% within the family, 30% outside

• Women possess stronger spiritual resilience in certain areas

• Greater responsibility indicates greater divine trust in one’s capabilities

The Philosophy of Hijab

The Islamic dress code exemplifies this principle of proportionate responsibility. Women are entrusted with managing male-female interactions through modest dress precisely because they possess greater spiritual strength in this domain. Hijab represents not subjugation but empowerment - a manifestation of women’s ability to guide and manage social relationships with wisdom and dignity.

Practical Guidelines for Family Harmony

The Prophet’s teachings provide specific guidance for maintaining family harmony. Men must safeguard their wives’ hearts through kindness and affection, while women must protect their husbands’ dignity and honor, especially in front of children. This reciprocal care creates an environment where children naturally learn respect for divine authority.

The root of misguidance is heedlessness — Imam Sadiq (peace be upon him)

Many family conflicts arise from neglecting these simple yet profound principles. When a mother respects her husband before the children, she teaches them to respect divine authority. When a father shows kindness to his wife, children learn the mercy of the Imam. These seemingly small actions have cosmic significance in shaping souls for eternity.

The Ultimate Test: Raising Righteous Children

The hadith literature emphasizes that those who raise daughters well are guaranteed paradise. This promise underscores the immense spiritual value of proper child-rearing. In our era, as we approach the appearance of Imam Mahdi (may God hasten his return), raising children with strong faith becomes even more critical. Perhaps among the 313 special companions of the Imam will be children from our own families.

The Price of Devotion

Parents who follow prophetic guidance in their family relationships may face a unique challenge: raising children so pure and devoted that losing them becomes unbearable. The story of Imam Hussain (peace be upon him) and his son Ali Akbar at Karbala exemplifies this ultimate test. When parents create homes filled with divine love and respect, they may produce children whose spiritual beauty makes separation agonizing.

Women’s Unique Spiritual Authority

Islamic sources describe the ideal wife as one who shows humility toward her husband while maintaining dignity with her birth family. This teaching recognizes women’s powerful influence in shaping family dynamics. A woman’s kind words and respectful behavior can transform even difficult husbands, while her disrespect can destroy the spiritual foundation of the home.

• Women’s forgiveness and patience can neutralize negative paternal influences on children

• Respecting husbands before children teaches respect for divine authority

• Women possess unique abilities to create spiritual transformation through speech and behavior

• The mother’s role is central to producing believers loyal to the Imam of the Age

Conclusion: The Path Through Family

The family serves as the primary pathway to paradise, more accessible and practical than seeking martyrdom or other extraordinary spiritual achievements. Through simple acts of kindness, respect, and forgiveness within our homes, we prepare souls for divine service. The coming of Imam Mahdi depends not on grand gestures but on families who understand their sacred mission: raising children who recognize and follow divine guidance. In this light, every moment of family life becomes an opportunity for eternal success.

Original: Voice | The Guardianship Seedling in the Family Institution | panahian.ir

Video:

Audio:

Original Audio from Sheikh Ali Reza Panahian’s Website

If we look deep within our hearts, what is our primary anxiety? What is the concern that keeps us awake at night? If our claim is that we wish to raise soldiers for the Imam of the Time (may Allah hasten his reappearance), this concern must translate into a tangible blueprint for our lives. We cannot expect to raise a generation of spiritual warriors if we are living by the decaying standards of the past or the confused metrics of the modern world.

In a speech delivered during Muharram 1390 (2011), the profound connection between the atmosphere of the home and the destiny of the child was explored. The central thesis is clear: The family is the factory of human beings. Ninety percent of all spiritual, ethical, and religious education occurs not in the mosque or the school, but within the interactions of the household. If we wish to serve the Wilayah, we must start by transforming our families.

The Collapse of Western Models and the Islamic Alternative

We live in an era where the Western model of civilization is crumbling precisely because it has dismantled the family unit. Under the guise of individual freedom, the West has severed the sacred bonds that hold society together. Statistics now suggest a looming demographic and cultural crisis; within the next 20 to 25 years, finding individuals of pure European lineage—those with both a European mother and father—may become a rarity. This is the result of a culture that viewed the family as an obstacle rather than a foundation.

As Muslims, we must not follow this path of disintegration. Our strength lies in the sanctity of the home. The family is not just a social arrangement; it is the primary institution for spiritual ascent. To revive our civilization and prepare for the Imam, we must reject imported lifestyles and return to the Ahlul Bayt’s model of domestic life.

The Golden Rule: Self-Accountability Over Blame

How do we build this divine environment? The transformation begins with a shift in perspective. In a Wilayah-centered family, the focus moves from demanding rights to fulfilling duties.

A common trap in marriage is keeping a mental ledger of the spouse’s faults. “She didn’t do this,” or “He didn’t do that.” The speech emphasizes a profound reversal:

• The Mother’s question should be: “How must I raise this child to be a soldier of the Imam?”

• The Father’s question should be: “How must I treat this woman so that she can raise a soldier of the Imam?”

When a man focuses entirely on his specific responsibilities toward his wife, rather than policing her behaviour, the environment of the home shifts from a battlefield to a sanctuary.

The Three Pillars of a Husband’s Duty

The speech outlines three specific, practical responsibilities for men. These are not merely acts of kindness; they are foundational pillars for establishing spiritual authority and peace in the home.

1. The Necessity of Verbal Affection There is a distinct psychological difference between men and women that is often ignored. Men are visual beings; they perceive love and respect through action and sight. Women, however, are auditory beings; they need to hear affection. A man might think, “I work hard all day, surely she knows I love her.” This is insufficient. It is a religious and psychological imperative for a man to explicitly tell his wife, “I love you.” Bridging this gap satisfies the emotional needs of the wife and softens the hearts within the home.

2. Service as Sanctity Many men view household chores as beneath their dignity. The Islamic perspective is radically different. The Prophet Muhammad (PBUH) declared that no man serves his family unless he is a Siddiq (a Truthful One), a Martyr, or a man for whom Allah desires the good of this world and the hereafter. When a father washes a dish or sweeps the floor, he is not lowering his status; he is elevating his spiritual rank to that of the martyrs. This humility teaches children that service is the highest form of leadership.

3. Financial Generosity (Tawse’eh) Stinginess withers the soul of a family. A man is commanded to practice Tawse’eh—expansion. This means that, within his financial means, he should strive to provide comfort and ease for his wife and children. He should not be tight-fisted. Providing a comfortable life is an act of worship that makes the father a conduit of Divine mercy for his children.

A Flower, Not a Workhorse

In a memorable anecdote, the speech recalls the advice of the great mystic Ayatollah Bahjat to a newly married groom. His counsel was brief but encapsulates the essence of Islamic chivalry. He quoted the Commander of the Faithful, Imam Ali (AS):

“Do not burden a woman with what exceeds her capacity, for a woman is a fragrant flower (Rayhanah), not a servant (Qahraman).”

Modern life often demands that a woman be a manager, a laborer, and a servant simultaneously. This pressure crushes her spirit. The man’s duty is to treat her with the delicacy of a flower. When the mother is treated as a Rayhanah, her fragrance—her mood, her spirituality, her affection—permeates the entire house, nurturing the children in an air of peace.

The Spouse as a Divine Test

What if the spouse is difficult? What if, despite all efforts, the partner has a bad character? The speech offers a revolutionary spiritual mathematics.

We do not choose our parents; they are a divinely appointed test. Similarly, we must view our spouses as divinely selected for our specific spiritual growth. If a man has a wife with a difficult temperament, he should understand that Allah desires him to grow specifically through the patience required in this marriage. Fantasizing about a different life is an escape from the divine test. Lowering one’s head and submitting to God’s will in the face of marital difficulty is the path to becoming a soldier of the Imam.

Lessons from Karbala: The Legacy of Lady Rubab

The ultimate aim of these family dynamics is to produce individuals like the heroes of Karbala. The speech concludes with the heart-wrenching yet inspiring example of Lady Rubab, the wife of Imam Husayn (AS) and mother of Ali Asghar.

Lady Rubab was a woman of high social standing who melted in the Wilayah of her husband. Her relationship with Imam Husayn was defined by profound respect and love. After the tragedy of Karbala, she lived for only a year, refusing to sit in the shade, weeping for the body she saw under the burning sun. Yet, even in her grief, she maintained the hierarchy of the family, never stepping ahead of Lady Zaynab.

It was this environment—a marriage of deep respect and divine purpose—that nurtured a child like Ali Asghar. Though an infant, Ali Asghar was a soldier of Wilayah whose sacrifice shook the heavens. If we yearn to raise children who can serve the Imam of our time, we must look to our own homes. We must build families where affection is spoken, service is honoured, and the mother is revered as a flower. Only then can we hope to nurture the soldiers of the future.

Original: Voice | The Guardianship Seedling in the Family Institution | panahian.ir

Video:

Audio:

Original Audio from Sheikh Ali Reza Panahian’s Website

Understanding the Profound Connection Between Honouring Parents and Spiritual Leadership

The concept of wilayah (spiritual guardianship) and devotion to the Ahl al-Bayt (peace be upon them) stands as a cornerstone of faith for believing families. However, the path to becoming a true follower of Imam al-Mahdi (may Allah hasten his reappearance) does not begin on distant battlefields or within the walls of grand mosques. It begins within the intimate confines of our own homes.

Every religious household recognises that without their children’s love and devotion to the Imam of the Time, all other achievements—academic success, social status, or wealth—lose their value. But this devotion is not merely a feeling; it is a discipline that requires practical training, specifically through the relationship with one’s parents.

The Foundation of Wilayah-Centered Upbringing

Parents naturally place the love of Ali ibn Abi Talib (peace be upon him) at the forefront of their educational goals. As the Prophet Muhammad (peace be upon him and his family) stated, love for Ali will be the “title of the believer’s record” of deeds. At the moment of death, the first sight will be of Ali.

However, a critical question arises: How is this love cultivated?

“Which school should we enroll our children in to make them wilayah-centered? Which lessons should they study? Which books should they read? Neither books, nor lessons, nor schools will accomplish this task. The relationships defined within the home—between parent and child—these teach our children the meaning of wilayah. There is no other way.” — Sheikh Panahian

The Quran repeatedly mentions the prohibition of polytheism immediately followed by the command ‘wa bil-walidayni ihsana’ (and be good to parents). This juxtaposition appears four times in different expressions, highlighting that respecting parents is not merely a recommendation, but a strategic pillar in building a soul capable of divine obedience.

The Gravity of Disrespect

While believers may occasionally fall into sin or error, showing disrespect to the Ahl al-Bayt constitutes a transgression of an entirely different magnitude. The history of Karbala serves as a stark warning: many who participated in that tragedy did not initially intend to kill Imam Hussein (peace be upon him). They descended into darkness gradually.

What begins as minor negligence or disrespect in the home can escalate. If a child learns to defy the authority of the parents Allah has assigned to them, they risk developing a spirit of defiance that may eventually turn against Divine authority itself.

The Complex Nature of Obedience: Musa and Khidr

Many claim, “I would easily obey Imam al-Mahdi if he appeared because his character is perfect.” However, this perspective is flawed. The Quranic story of Prophet Musa (Moses) and Khidr reveals that obedience to divine authority is incredibly complex.

Despite being a prophet of high station, Musa struggled to remain silent when Khidr performed seemingly incomprehensible acts—damaging a ship, building a wall for inhospitable people, and most severely, taking a life.

“Indeed, you will never be able to have patience with me.” — Khidr to Prophet Musa

Sheikh Panahian notes the irony: “You say so easily that when Imam al-Mahdi comes, I will obey him. But Imam al-Mahdi is greater than Khidr, and you are less than Musa. How will you maintain patience in the complexities of wilayah?”

The Test at the House of Ali

This difficulty was historically proven when enemies came to burn the house of Ali ibn Abi Talib. The companions present faced a severe test of obedience. Zubayr drew his sword without permission to defend the house—a seemingly noble act—yet was rebuked because he acted without the Imam’s command. Only Miqdad passed the test, keeping his eyes fixed on Ali, hand on his sword hilt, ready to act only upon his master’s signal.

Wilayah-madari (devotion to leadership) requires training in unconditional obedience, even when we do not understand the wisdom behind a command or silence. Where better to practice this than with parents who may be difficult, or whose requests seem unreasonable?

Divine Wisdom in Parental Selection

One might ask, “Why do I have difficult parents?”

Allah knows precisely what type of parents each person needs. He understands our spiritual needs and what aspects of our character require development. Just as different athletes need different trainers—a wrestler’s coach differs from a volleyball player’s—Allah has matched each person with parents whose particular characteristics will best facilitate their spiritual growth.

• If your mother speaks harshly, perhaps you need to develop patience against harsh words.

• If your father is strict, maybe you need to learn submission to authority.

• If your parents are critical, perhaps you need to develop resistance to criticism.

Allah’s selection is never random; it is precisely calibrated to your spiritual needs.

Practical Guidelines from Imam al-Sadiq

When asked about the meaning of ‘ihsan’ (excellence) toward parents mentioned in the Quran, Imam Jafar al-Sadiq (peace be upon him) provided specific, challenging guidance:

• Proactive Service: Never force them to ask for what they need; anticipate their needs even if they are self-sufficient.

• Pleasant Company: Keep them company pleasantly; make them enjoy your presence.

• The Ban on “Uff”: Never say “uff” (a sigh of frustration), even if they cause you distress.

• Response to Aggression: If they strike you, the only permissible response is to say, “May Allah forgive you.”

• Physical Humility: Do not stare at them except with mercy and tenderness. Never raise your voice above theirs. Do not walk ahead of them or raise your hand in their presence.

Stories of Steadfastness

History and contemporary examples show us how this respect shapes the soul.

The Fragrance of Uwais: Uwais al-Qarni, a devoted lover of the Prophet, had a mother who did not believe. When she finally permitted him to visit Medina, she set a condition: he must return by sunset. Uwais traveled all the way to Medina only to find the Prophet was absent. Faithful to his mother’s command, he returned home without seeing his beloved Messenger. Later, the Prophet said he smelled the fragrance of Uwais in Medina—his obedience to his mother raised his spiritual status higher than if he had stayed.

The Student’s Discipline: In a more recent example, a young man whose father was abusive adopted a strict strategy. Whenever his father became angry, the son would immediately leave the house. He explained, “I fear I might say something disrespectful if he pushes me too far, so I remove myself to protect my respect for him.” Another student maintained perfect grades solely to prevent his father from criticizing his religious activities, using academic excellence as a shield to protect his spiritual duties.

The Tragedy of Broken Families

While children must honour parents, parents bear a heavy responsibility to honour each other. The foundation of wilayah is destroyed in homes where parents fight in front of their children.

“The one who maintains the respect of parents is the other parent. When a father disrespects the mother before the children, or vice versa, the children lose respect for both. When they fight, the smoke gets in the children’s eyes.” — Sheikh Panahian

Mothers should act as “class monitors,” preparing the children to receive the father with respect. Fathers must strictly forbid any disrespect toward the mother. This mutual reinforcement creates an atmosphere where children naturally learn to respect authority.

Conclusion: The Lesson of Karbala

The ultimate goal of this training is to produce a heart capable of supporting the Imam of the Time. This requires a unique blend of strength and tenderness.

The narrative concludes with the heart-wrenching account of Qasim ibn Hassan in Karbala. When this orphaned nephew sought permission to fight, Imam Hussein’s grief was so intense that he collapsed. The Imam initially refused, fearing Qasim might feel discriminated against as an orphan. Only after repeated pleas did he embrace Qasim and grant permission.

This scene demonstrates that the warriors of Karbala—and the future warriors of Imam al-Mahdi—must possess not just battlefield courage, but profound familial love and tenderness.

The path to becoming a supporter of divine leadership begins with honouring those whom Allah has placed as authorities in our lives. By lowering our wing of humility to our parents, we raise our status in the eyes of God and prepare our hearts for the return of the Savior.

Original: Voice | The Guardianship Seedling in the Family Institution | panahian.ir

Video:

Audio:

Original Audio from Sheikh Ali Reza Panahian’s Website

Lessons from Imam Ali and Imam Hussein on Family Values and Spiritual Authority

In a profound discourse delivered during Muharram 1390, Sheikh Alireza Panahian addresses a critical yet often overlooked dimension of Islamic spirituality: the intrinsic connection between respecting parents and developing true Wilayah (divine guardianship). This teaching, delivered in the shadow of Ashura’s commemorations, reveals how the tragedy of Karbala itself stems from a breakdown in these fundamental family values.

The Dangerous Mercy of “Buddy” Parenting

Sheikh Panahian begins with a stark warning to well-meaning parents who, out of excessive love for their children, fail to teach them proper respect and boundaries. He specifically addresses the modern trend where parents claim, “I am friends with my child” or “We are buddies”.

He argues that this is a deception. A father is not a “buddy”; he is a Wali (guardian). A mother is not a “mate”; she is a benefactor. By flattening this hierarchy, parents are not being kind; they are setting a dangerous trap.

“When you give up your rights... and the child fails to observe proper etiquette toward parents, you are corrupting your child’s relationship with their Imam of the Time.” — Sheikh Alireza Panahian

If a child does not learn to respect the tangible authority of the father and mother—the source of their very existence—they will never develop the capacity to respect the unseen authority of God or the Imam. Permissiveness is not kindness; it is the destruction of the child’s spiritual potential.

The Prophetic Curse: A Message from the Pulpit

Sheikh Panahian narrates a powerful incident from the final days of Imam Ali’s life. On the 19th night of Ramadan, just before his martyrdom, Imam Ali instructed his son, Imam Hassan, to ascend the pulpit and deliver a specific message to the people.

The message was stark: “May Allah curse the child who is undutiful to his parents.”

When the people, confused by this sudden declaration, asked Imam Ali for an explanation, he revealed a secret from the Prophet Muhammad (PBUH). The Prophet had once pulled Ali close and declared:

“O Ali! You and I are the fathers of this nation. So may Allah curse the one who is undutiful to us.” — Prophet Muhammad (PBUH)

Imam Ali’s pain was not just about biological parents; it was that a society unable to honor its parents had lost the “manners” required to honor its spiritual fathers.

The Quranic Connection: Tawhid and Etiquette

The speaker emphasises how the Quran consistently pairs the command to worship Allah alone (Tawhid) with the command to show kindness to parents (Ihsan). This pairing appears in Surah Al-Baqarah, Surah An-Nisa, and Surah Al-An’am.

This reveals that respecting parents is not merely a social virtue but a prerequisite for monotheism. To help families practice this, Sheikh Panahian outlines specific Prophetic guidelines for children:

• Never call parents by their first name.

• Do not walk ahead of them.

• Do not sit before they sit.

• Do not raise your voice above theirs.

• Look at them with kindness: Looking at a parent’s face with love is an act of worship, equal to looking at the face of a Prophet or Scholar.

The Political Consequence: Strong Families, Strong Nations

In a striking analysis, Sheikh Panahian connects family dysfunction to global political exploitation. He argues that enemies of the faith understand that to dominate a nation, they must first shatter the authority structure within the home.

“When husband and wife fight at home, the Zionists have won society... How can a minority rule over the majority? Because families are shattered.” — Sheikh Alireza Panahian

Strong families produce individuals who understand hierarchy, loyalty, and authority. Broken families produce individuals who are easily manipulated and unable to defend their nation or their faith.

The Tragedy of Karbala: The Orphan’s Loyalty

Returning to the theme of Ashura, Sheikh Panahian draws a direct line from family values to the battlefield. He asks: Who killed Imam Hussein? It was a people who had lost the Adab (etiquette) of fatherhood and guardianship.

In contrast, the lecture concludes with a heart-wrenching image of true loyalty. We see Imam Hussein, whose shoulders were scarred not by war, but by the sacks of food he carried nightly to the orphans of Medina.

And how did the orphans repay this fatherhood? On the day of Ashura, the young orphan of Imam Hassan (Abdullah) refused to let go of his uncle, Imam Hussein. He shouted, “By God, I will not separate from my uncle!”. When the enemy attacked, this child threw himself upon Imam Hussein’s chest, sacrificing his life to protect his spiritual father.

This is the ultimate lesson: A child trained in respect and love for parents becomes a soldier who will never abandon their Imam.

A Call to Action

The path to the global rule of justice does not begin in politics, but in the living room. Parents must loving but firmly teach their children respect—not for their own ego, but to cultivate souls capable of recognizing and serving the Imam of their time.

“Your paradise is here, your hell is here.” — Prophet Muhammad (PBUH)

Original: Voice | The Guardianship Seedling in the Family Institution | panahian.ir

Video:

Audio:

Original Audio from Sheikh Ali Reza Panahian’s Website

Raising Children with Higher Expectations

Many parents today have limited expectations for their children. They are satisfied if their child simply studies, finds a job, avoids addiction, and maintains a decent reputation among neighbors. However, there is a higher standard of parenting—one that seeks to raise children who are “Wilayat-Madar” (Devoted to the Guardianship).

These parents want the love and authority of Ali ibn Abi Talib (AS) to be the fundamental characteristic of their children’s hearts. They aspire for their offspring to be counted among the true companions of the Imam of the Time (the Mahdi). This goal requires parents to have a distinct, spiritual vision for their family life, one that goes beyond mere social success.

The Strategic Importance of the Family Unit

Those who wish to raise devoted followers of the Imam must understand that the family is the primary “training camp.” While mosques are excellent for prayer and schools for education, the specific training for Wilayat happens within the home.

The enemies of this path—specifically Zionism and oppressive tyrants (Taghut)—understand this better than anyone. They know that to delay the righteous rising, they must strike at the family structure. Conversely, a family that centers its life around these spiritual principles becomes a fortress against darkness. The Quran reminds us that while God leads believers from darkness to light, Taghut drags people from light into darkness.

“Cooking” the Soul: Knowledge vs. Upbringing

There is a difference between gathering ingredients and cooking a meal. Reading books and learning history are like gathering ingredients (chickpeas, lentils, water). Upbringing (Tarbiyat) is the process of “cooking.”

Where does a person truly mature into a follower of the Imam? It is not just at the foot of a pulpit or in front of a television; it is in the daily interactions of the home. The family is where the raw material of faith is cooked into the solid substance of character. If the concept of Guardianship is not practiced and perfected at home, it will not manifest effectively in society.

The Theology of “Gestures” (Ta’riz) vs. Explicitness

A profound theological concept distinguishes the Prophet of Islam (PBUH) as a “Mercy to the Worlds.” Unlike previous prophets who spoke with absolute explicitness (Tasrih)—where rejection meant immediate doom—the Prophet of Islam often used Ta’riz (implication or gestures).

By speaking in signals and hints regarding certain truths, he provided a mercy: those who understood and obeyed were rewarded, while those who didn’t quite “get it” were given a chance rather than immediate condemnation. This “religion of signals” is why the Quran emphasises obeying parents immediately after obeying God. It is a divine signal: the obedience to parents is the practice ground for obedience to the Infallible Imams.

Respect for Parents: The Gateway to Spiritual Obedience

The command “And be good to parents” is strategic. Disobedience to parents is described as a sin that “darkens the skies.” This is not just about social etiquette; it is about spiritual hierarchy. If a child cannot accept the guardianship of their father or respect their mother at home, they will never be able to truly submit to the Imam of the Time.

The home is the laboratory of obedience. A young person who respects the boundaries set by parents—even when the parents might be mistaken—is training their soul for higher submission. Conversely, breaking the sanctity of the parent-child relationship destroys the very root of Wilayat in the heart.

Honoring the Pioneers: The Legacy of Martyr Kafi

We must honour those who paved the way for this spiritual awakening, such as the honourable Martyr Kafi. He was a man whose voice caressed the soul and who brought the word of God to the hearts of the people. Many martyrs of the Sacred Defense were spiritually raised at the foot of his pulpit.

Martyr Kafi was so influential that the regime of the time (SAVAK) martyred him and forbade his funeral procession, fearing the revolution it would spark. We need to keep the names of such great figures alive on our streets and in our memories, so future generations ask, “Who was this man?” and rediscover his legacy.

The Ultimate Example: The Family of Karbala

Finally, we look to Karbala as the ultimate model of family devotion. We see Hazrat Zainab (SA), who sacrificed her own sons for the Imam of her time, Hussein (AS). When her sons went to battle, she did not even step out of her tent, lest her brother feel shame or her sacrifice seem like a burden.

Karbala was a family event—brothers, sisters, uncles, and children all played a role. It teaches us that the path of truth is walked together. When we cry for the tragedies of Ashura, for the three-year-old in the ruins or the separation of siblings, we are crying for the sanctity of a family entirely dissolved in the love of God. This is the standard we aspire to: families that are ready to sacrifice everything for the Truth.

Original: Voice | The Guardianship Seedling in the Family Institution | panahian.ir

Video:

Audio:

Original Audio from Sheikh Ali Reza Panahian's Website

The Foundation of Faith

The central question for a religious family is not merely how to achieve worldly success, but how to raise children who possess Wilayat (Guardianship and Loyalty). This concept is so fundamental that it is described as the very basis of religion. Religious acts performed without this foundation lack substance; indeed, prayer without Wilayat is likened to worship without ablution—ultimately unaccepted.

The history of humanity contains a critical lesson regarding this: Satan, despite his history of worship, fell because he refused to accept the Wilayat (superiority) of Adam. This refusal was the primary “knot” in the story of human creation, illustrating that even devout worship is futile if one rejects divinely appointed leadership.

The Root and the Branches

While schools and society play a role in shaping character, they are merely the places where the “branches and leaves” are pruned. The family, however, is the “root” where the human spirit is watered and fed.

If the root is dry or corrupt, no amount of pruning on the branches can save the tree. The home is the only environment where the deep-seated trait of Wilayat can be truly cultivated before the child enters society. Therefore, the primary focus for spiritual growth must be within the household.

The Geopolitical Strategy Against the Home

There is a calculated effort by opposing powers to dismantle the family unit to maintain control. Their strategy is based on the idea that if a society respects a strong leader (Velayat), it cannot be dominated.

To achieve this domination, they aim to damage the relationship between parents and children within the home. If children stop respecting their parents, they will never learn to respect divine leadership, rendering the society weak and easily controlled by the “1%” ruling over the “99%”. The disruption of parental respect is a key tactic to fracture the community’s spiritual and social strength.

The Most Beloved Sanctuary

In the view of Islam, the formation of a family is not a mundane contract but a divine institution. The Prophet of Islam is quoted as saying that no structure built in Islam is more beloved and precious to God than marriage.

It is the “most valuable building”. Consequently, marriage should be viewed as a spiritual partnership for servitude to God, rather than a mere partnership for worldly living or fulfilling instincts. Even the physical attraction and “worship of marriage” are designed to keep humans from sin and lead them toward the divine.

Dignity and Spiritual Sovereignty

To raise a spiritually healthy family, parents must never humiliate their children. A child must feel valued and dignified, like a “prince,” because those who feel worthless are more prone to sin and error.

Furthermore, the role of the mother is redefined. She is not merely someone working in a kitchen; she sits on a “throne of spiritual sovereignty,” managing the spiritual atmosphere of the home. The home is a sacred place, and those within it must recognise their own value and the value of their family members.

The Emotional Anchor

The necessity of the father figure as a protector is highlighted by the tragedy of Karbala, specifically through the story of the three-year-old daughter of Imam Hussein. Psychological insights suggest that for a young child, the parent represents absolute power and security—they believe their parent can lift any ceiling.

The ultimate heartbreak is described not just as orphanhood, but the shattering of that security. When a child witnesses the destruction or humiliation of their protector, it leads to total despair. This narrative reinforces that the presence, strength, and respect of parents are the anchors of a child’s world.

Original: Voice | The Guardianship Seedling in the Family Institution | panahian.ir

The Secret Ingredient: Patience Infused with Gratitude

Video:

Audio:

Original Audio from Sheikh Ali Reza Panahian’s Website

We often hear that patience is the most critical trait for parents to cultivate to raise a strong character in their children. However, patience alone is insufficient; it must be accompanied by a state of satisfaction and gratitude. If a parent is patient but internally grumpy, depressed, or constantly complaining, this “patience” will not have a positive effect—in fact, it may leave a negative impact.

For a child to become successful—not just religious, but successful in life and studies—they need to witness a specific combination in their parents: Patience and Thanksgiving (Shukr). The most powerful lesson a child learns is seeing their mother or father endure hardship yet still manage to smile and say, “Thank God”.

The Psychological Impact of Complaining

Psychologically, when a mother or father constantly complains or grumbles in front of their children, it creates deep-seated mental health issues. It instills a sense of negativity and “black-seeing” (pessimism) regarding the world that is difficult to remove from the child’s heart.

A mother might complain about a hardship and forget about it two hours later, but that complaint can remain in the child’s mind for twenty years. It creates a permanent sense of insecurity. A child raised in an environment of ingratitude becomes hopeless, quick to judge others negatively, and unable to see the good in the world.

The Danger of “Us vs. Them”: From Family to Society

Polarization—creating a “two-pole” or “us vs. them” dynamic—is destructive, whether in the home or in society. In the family, nothing destroys a child faster than parents fighting and trying to pull the child to “their side” against the other parent.

This dynamic mirrors societal problems. When political factions focus on destroying each other to win votes, rather than highlighting positive attributes, it creates a culture of hypocrisy and ingratitude. The speaker recounts a historical event where the Prophet Muhammad (peace be upon him) was deeply angered by an attempt to polarize the community into “Migrants” vs. “Helpers,” viewing such division as a severe threat to the community’s integrity. Just as polarization hurts society, a lack of unity and gratitude between parents shatters the peace of the home.

The Power of Mutual Respect

The most excellent form of upbringing occurs when parents validate one another in front of the children. Children are perceptive; they will eventually figure out their parents’ faults on their own. They do not need a parent to list them.

If a mother tells her children, “Your father is wonderful” (even if he has faults), the children blossom.

• For Women: Religious teachings suggest that a “sharp tongue” or bad language in the home is a severe spiritual flaw, potentially more damaging to the family structure than other external faults.

• For Men: A lack of kindness and affection toward their wives is a major failing. Men who grow up to be abusive or disrespectful often come from homes where the father showed no affection to the mother.

The Ultimate Standard: The Perspective of Zaynab

To understand the pinnacle of patience and gratitude, we look to the example of Zaynab (peace be upon her) after the tragedy of Karbala. Despite facing the greatest grief—the loss of her brother Imam Husayn and her family—when the tyrant Ibn Ziyad tried to mock her by asking how she saw God’s action, she replied: “I saw nothing but beauty”.

She did not complain. She began her speech with praise for God before condemning the tyrant. This is the ultimate “positive thinking” rooted in deep faith. Her ability to see the beauty of God’s will, even while surrounded by tragedy, is the highest form of resilience. For parents today, cultivating even a fraction of this “grateful patience” can transform the atmosphere of their homes from one of anxiety to one of spiritual strength.

Original: Voice | The Guardianship Seedling in the Family Institution | panahian.ir

Video:

Audio:

Original Audio from Sheikh Ali Reza Panahian’s Website

In our families, when we raise our children, what specific “good” are we aiming for? We encourage them, plan for them, and provide resources, but what is the underlying motivation? Is the goal simply to raise “good children” who do not commit bad deeds or bring shame upon us? Is it merely so they can be successful, independent, have a respectable job, and be secure? In a community of faith, we must pause and reflect on the ultimate purpose of forming a life and enduring the hardships of parenting. Is the main goal simply for the child to become religious or perform prayers? Sometimes, even that goal fails because the child does not listen. We must ask: Is our priority simply “being religious,” or is there a higher, specific priority within religion that we must value above all else?

The Danger of Vague Goals

If a goal is well-defined, the path to achieving it becomes easy, and complexities are resolved. However, we often suffer from ambiguity; our goals are vague and lack a specific final destination to drive our efforts. Many people say the goal is simply “to be good” or “to reach God,” but we must not settle for generalities among all possible virtues. Just as governments create five-year plans to organize affairs, families must have a specific target to invest in, or things will not be corrected. Living or marrying without a specific aim makes life difficult and choices hard. When there is no good purpose for the family, “heaven and earth” may not aid us in achieving a good family life. A good goal acts like a fire: it draws you in, creates energy and power, and motivates movement. If the goal is beautiful, the struggle to reach it becomes a joy, much like how a difficult task becomes pleasant when done for a loved one during a courtship. A clearly defined goal acts like a navigation system; without setting the destination, one cannot find the way.

The Ultimate Goal: A Center for Guardianship (Wilayat)

What is the best objective for forming a family and raising children? The ultimate goal is for the home and family to be a place for training “Wilayat-oriented” individuals (those loyal to the Guardian/Imam). The home must be a place for strengthening this Guardianship. When you achieve this one hundred percent, the other ninety percent of virtues follow automatically. This goal clarifies our actions. For example, why must a father not bring forbidden (Haram) money into the house? It is not just because “it is bad.” It is because forbidden food prevents a child from becoming Wilayat-oriented. As Imam Hussain stated to his enemies, their bellies were filled with the forbidden, rendering his words ineffective upon them. When the goal is specific—”I do not want forbidden income because I want my child to be capable of weeping for Hussain”—it creates a burning motivation.

Redefining Marriage and Success

We must move beyond empty words like “successful marriage.” A woman should marry to practice and strengthen her Wilayat; a man should do the same. The true purpose of the husband and wife is to help each other become more loyal to the Guardian. A “good family” is not merely one where there is no fighting, no divorce, or where everyone is wealthy and educated. A truly good family is one where the angels can testify that since marriage, the husband and wife have become more Wilayat-oriented and more in love with Imam Hussain. That is the main criterion; good character and ethics will follow naturally from this root. We must pray that our homes become training grounds—barracks—for the soldiers of the Imam of the Time (Mahdi). The greatest joy for parents is seeing their child not just playing, but dying of love and humility for the Imam (e.g., Imam Ridha).

The Atmosphere of the Home: A House of Mourning

A family is formed to turn the house into a “tent of Aba Abdillah Al-Hussain.” The house should reflect the “scent” of Wilayat. Even the walls of a house can show this. Imam Baqir said the best land is where our Shia (followers) reside. Therefore, we should hold mourning sessions (Rouzeh) in our homes, even if they are simple family gatherings with just a few people reading a pilgrimage prayer (Ziyarat Ashura) and sharing tea. When the sound of “Ya Hussain” is raised in the home, it impacts the children, even if they are playing or sleeping. We should ask the Imam to look upon our homes, to make them consistent with his dignity, so that our loneliness is removed by his presence.

The Eternal Family Bond

Religion was managed by a family (the Ahlulbayt), showing the value of the family unit. There is a special light given to a family that decides together to go to a mourning ceremony. How fortunate is the family that moves in unison toward Hussain. This bond extends to the Day of Judgment. On a day when families usually flee from one another—mother from child, husband from wife—those who were “homeless” for Hussain together in this world will be guided together to Paradise. We must set a specific intention: “I want a Wilayat-oriented family.” In such a family, love and affection naturally increase because they are centered around a higher love.

A Historical Reflection: The Bond of Father and Child

We recall the story of Muslim ibn Aqil. When he realised he was surrounded and alone in Kufa, he did not abandon his children to chance. He took his two young sons and entrusted them to Shuraih the Judge, asking him to protect them because they were innocent. He ensured they were cared for before facing his fate, saying goodbye while they were still safe. There is a heartbreaking contrast here. Muslim ibn Aqil had a moment to say goodbye and entrust his children to safety before his martyrdom. However, had to witness the attack on his tents and his family before his very eyes, leaning on his spear in his final moments. This highlights the ultimate sacrifice of family for the sake of God.

Original: Voice | The Guardianship Seedling in the Family Institution | panahian.ir

Introduction: The Knowledge of Amir al-Mu’minin (A)

One of the luminous words of Amir al-Mu’minin (peace be upon him) appears in the section of Short Sayings — specifically, Saying 184 of Nahj al-Balaghah. The Imam (A) says:

“Since the moment the Truth was shown to me, I have never doubted it. I knew the Truth well because it was revealed to me. I became a knower through the manifestation of Truth itself, not through study or debate.”

This statement is profoundly insightful. The Imam emphasizes that true knowledge does not arise merely from hearing or studying — it comes through seeing and witnessing. As he says, “The matter is that of sight, not of hearing.” Thus, his knowledge is the result of direct inner vision, not discursive learning.

The Two Paths to Knowledge

This statement reveals that human beings attain knowledge through two channels:

• External (Apparent) Channels – Sight, hearing, speech, and the sensory faculties by which we learn in seminaries, universities, or through teachers. God has provided these so that humankind may become scholars and scientists through study and experience.

• Internal (Esoteric) Channels – The path of purification (tazkiyah), inner refinement, and spiritual unveiling. Through this purification, one enters the “school of the heart” — the school of tawḥīd and wilāyah (divine guardianship).

These two paths are not mutually exclusive. They can, and indeed should, complement each other. A person may reach the Truth through both the outer world of study and the inner world of spiritual purification.

The Reality of Inner Vision and Human Faculties

The Imam’s words — “When the Truth was shown to me…” — indicate that this vision occurred through the inner eye, not the physical one. God has granted every human being this inner eye and ear, just as everyone possesses outward senses.

Each of us has, within, a complete spiritual sensory system: inner vision, hearing, and feeling. The world of dreams itself teaches us this — we see, hear, and interact while our physical body rests. Hence, beyond our material senses, our souls possess independent faculties of perception.

The People of Both Paths

Some individuals attain both types of knowledge. They are grounded in the seminary or university and, simultaneously, are people of dawn (tahajjud), supplication, and invocation. Others may succeed in one path but fall short in the other. However, the Imams (peace be upon them) were masters of both — particularly of the inner way, having learned directly in the presence of Prophethood and Wilāyah.

When the Imam says, “The Truth was shown to me,” it becomes clear that his learning was inward — he did not attend an outward school, but the School of the Prophet (S) himself.

The Quranic Foundation for Inner Vision

The Quran frequently affirms this concept of inner vision:

This verse expresses not a past event but a continuous state — implying that divine unveiling is ongoing. The Quran later calls the believers “the people of your father Abraham” (Surah Al-Ḥajj, Chapter 22, The Pilgrimage, Verse 78), emphasizing that we, too, are heirs to that inner vision.

Therefore, as children of Abraham, we must not submit to worldly powers but instead awaken the divine insight inherited from him.

The Respect and Politeness of the Divine Word

The Quran honors humanity immensely. God speaks to us with gentleness and respect:

Our Lord, who has no equal, addresses us graciously and respectfully, teaching us the etiquette of divine discourse. This sacred book is a treasury of courtesy from beginning to end — hence we kiss it and hold it above our heads because it dignifies human beings so profoundly.

Seeing and Knowing: The Difference Between Looking and Vision

The Quran invites us not merely to look but to see:

There is a major distinction between looking (nazar) and seeing (ru’yah). One may look and not truly perceive — just as one may gaze at the moon yet fail to see it clearly. Hence, real insight requires a vision that penetrates beyond appearances.

The late Allāmah (may God be pleased with him) used to explain that mere observation is not vision; seeing indicates direct inward awareness.

Love, Worship, and the Call to Strive

As Ḥāfiẓ says: “Do not be unaware, for love in me increases for the people of the world…”

And as al-Kulaynī narrates in al-Kāfī (vol. 2, p. 83), Imam al-Ṣādiq (A) said: “The best of people is the one who loves prayer.”

True worship is not a burden or duty; it flows from love. Just as the poet describes the auction scene — “Who bids more?” — the people of love compete in nearness to God, each striving to “buy” more of divine intimacy.

Question: Where are we on this path?

Answer: We are only at the beginning.

Yet God has opened the way for every soul and encourages all to strive. He says: “And they do not look into the kingdom of the heavens and the earth…” (Surah Al-A’raf, Chapter 7, The Elevated Places, Verse 185) This divine command — “Why don’t you go?” — implies the path is open to all who seek it sincerely.

The Dual Apparatus and Divine Rhythm

Human beings have been granted two complete systems:

1. The outer apparatus — eyes, ears, and intellect, by which one studies, experiments, and learns through experience.

2. The inner apparatus — spiritual senses, which become awakened through purity and abstaining from sin.

Those who guard their eyes, tongues, and actions from the unlawful may begin to see truthful dreams — moments of divine insight. These inner experiences are signs of an active inner eye and ear.

The Quran further explains that the alternation of night and day serves the seekers:

If one fails to succeed in remembrance during the day, let him try at night — and vice versa. Both moments are opportunities for turning to God, each succeeding the other in mercy and witness.

The Realm of Vision and Its Limits

When the Imam says, “Since I saw the Truth, I have never doubted,” he distinguishes the realm of vision (malakūt) from the realm of the unseen Divine Essence (dhāt). The Divine Essence cannot be seen by any Prophet or saint, for It is beyond limitation and form.

Nahj al-Balaghah delineates this boundary clearly: we may witness the signs, grace, and acts of God — Paradise, Hell, angels, and the kingdom — but never His infinite Essence.

The Vision of the Saints

Some saints and purified souls, described in Nahj al-Balaghah Sermons 193 and 222, attain a level of vision wherein they perceive Paradise and Hell as if they see them. Their spiritual sight makes the unseen world as vivid to them as the visible one.

In Sermon 193, the Imam describes the pious as those who: “Are so aware of Paradise that it is as though they see it. When encountering sin, they tremble as if seeing the fire.”

This reflects a level of inner certainty surpassing mere faith.

The Inaccessibility of the Divine Essence

In concluding discussions (Sermons 109, 147, and others), Imam Ali (A) states firmly that the Divine Essence cannot be perceived:

“He who spoke to Moses showed him His great signs without speech or instruments.”

God manifests through His acts and signs, but remains beyond comprehension. His reality has no parts or measure — thus, while the sea can be tasted in a drop, the Divine Essence, being infinite and indivisible, cannot be portioned or measured.

Knowledge of the Divine Through His Signs

Through the Quran, God manifests Himself — but only through His signs, not through direct self-revelation. The Prophet (S) guided humanity from idolatry to divine worship, from ignorance to recognition, so that “the worshippers may know their Lord after being ignorant of Him.”

Hence, all our vision and understanding relate to His creation, His grace, and His acts — never to His Essence, which remains unapproachable.

The Ultimate Lesson: Two Complementary Journeys

In conclusion, every human being possesses:

1. The outer faculties, through which one learns and acquires formal knowledge.

2. The inner faculties, through which one is purified, prays, and witnesses divine realities.

The Imam al-Askari (A) stated that no one can reach the ultimate Truth except through the mount of night prayer — “the journey cannot be realised except by riding at night.”

Hence, the two paths — study and purification — lead together toward divine knowledge.

Final Supplication

We ask the Most Holy Essence of God, through the blessings of the Quran and the purity of the Ahl al-Bayt (peace be upon them), to:

• Gather the righteous, the martyrs, and the leaders of this system alongside the Prophets and Saints in the Hereafter.

• Protect this divine system from all harm until the reappearance of its true master.

“And all praise is due to Allah, Lord of the Worlds.”

References

• Surah al-An‘ām 6:75

• Surah al-Ḥajj 22:78

• Surah al-A‘rāf 7:185

• Dīvān of Ḥāfiẓ, Ghazal 196

• al-Kāfī, vol. 2, p. 83

• Surah al-Furqān 25:62

• Surah al-Baqarah 2:164

• al-Kāfī, vol. 2, p. 54

• Waram Group, vol. 1, p. 150

• Surah Āl ʿImrān 3:28

The Two Paths to Knowledge

This section introduces the article’s core concept: the “Science of Study” (earned knowledge) versus the “Science of Inheritance” (received knowledge).

Introduction: Why God Sent Prophets

God sent prophets to teach people. The Quran talks about two different types of knowledge:

• Knowledge you can learn on your own - Things humans can figure out through experience, school, or thinking

• Knowledge only God can teach - Things humans can never learn without God’s help

The Quran mentions both types. Some verses say: “They teach them the Book and Wisdom.” Other verses say: “They teach you what you could not have known.” That second phrase is important. It means: no matter where you go - school, university, anywhere - you could never learn this knowledge without God’s prophets teaching it to you.

Why We Need Special Teachers

This second type of knowledge requires a special kind of teacher - someone deeply connected to God. An ordinary teacher can teach you math, science, or history. But only someone with a strong connection to God can teach you the knowledge that comes directly from heaven. The Imam Ali (the Commander of the Faithful) said in Nahj al-Balagha: “I am the divine scholar of this nation.” He meant: I know both types of knowledge, and I can teach both.

Two Different Ways to Get Knowledge

The Science of Study This is knowledge you get through:

• Going to school

• Reading books

• Studying and discussing

• Writing and practicing

You work hard and earn this knowledge through effort.

The Science of Inheritance This is knowledge you get through:

• Connection, not effort

• Being close to the right people

• Having a spiritual relationship with the Imams

A Simple Example

Think about money:

• Earning money: You work hard, start a business, and become wealthy through your own effort

• Inheriting money: Your father is wealthy, and when he passes away, you receive his wealth - not because you worked for it, but because you’re his child

The Science of Inheritance works the same way. You don’t earn it through study - you receive it through your connection to the Imams (the holy leaders descended from Prophet Muhammad).

How to Connect

The Quran says: “Be patient and connect.” Connect with:

• The Quran

• The Prophet’s family (Ahl al-Bayt)

• The Imam of your time

When you make this connection, you’ll notice something amazing about how these two types of knowledge work differently.

The Garden and the Spring

This section uses the central parable of the two farmers to explain the source of the knowledge—whether it comes from outside (study) or from within (inheritance).

The Big Difference: Where Does the Knowledge Come From?

The Garden Example Imagine two farmers with fruit gardens: Farmer #1 (Science of Study):

• Digs a pond to collect rainwater

• Depends on rain and outside water sources

• If it doesn’t rain, his garden dies

• Gets water from outside and brings it in

Farmer #2 (Science of Inheritance):

• Has a natural spring inside his garden

• Water bubbles up from deep underground

• Never needs outside help

• The water flows from inside out

The Science of Study is like Farmer #1 - you collect knowledge from outside sources. The Science of Inheritance is like Farmer #2 - knowledge flows from inside you, like a spring. This is why scholars say:

• For the Science of Study, you need lessons and discussions

• For the Science of Inheritance, you need love

The Power of Love and Purity

God says in the Quran: “God loves those who purify themselves.”

The Story of Quba Mosque When Prophet Muhammad migrated from Mecca to Medina, he built a mosque called Quba. God revealed this verse about it: “A mosque built on piety from the first day is more worthy. In it are men who love to purify themselves.” Notice two important things:

1. They work from love, not fear - They don’t obey God because they’re scared of hell. They do it because they love God and want to be pure like the Prophet’s family.

2. God loves them back - When they become pure, God loves them. And when God loves someone, knowledge flows into them like a spring.

Yes, going on pilgrimages like Arbaeen helps. Being careful about your actions helps. But ultimately, the Science of Inheritance flows from inside you when you have this love and purity.

What Imam Ali Really Wanted

Imam Ali didn’t just want people to study in schools. He wanted people to have this inner spring of knowledge. That’s why he took his student Kumail outside at night to teach him special things privately. If it was just ordinary knowledge, he could have taught him in the mosque during the day. Imam Ali wanted people who:

• Work out of love for God

• Want to be pure because the Prophet’s family is pure

• Don’t just fear punishment, but genuinely love doing good

When you work from love instead of fear, it’s not a burden - it’s a joy.

The Ancient Promise & The Buried Treasure

This section explores the origin of this “inner spring” of knowledge—the pre-historical covenant every soul made with God, which is now a “buried treasure” inside us.

Before We Were Born: The Ancient Promise

We’re Greater Than We Think We existed before this life, and we’ll exist after it. We’re greater than the sky, greater than the earth. We won’t just disappear.

The Day God Asked Us One of the most important verses in the Quran (Surah Al-A’raf) describes something that happened before any of us were born: “Your Lord brought forth all the children of Adam - everyone who would ever live - and asked them: ‘Am I not your Lord?’ They all said: ‘Yes, we testify!’” Before you were born in this world, God gathered every human soul that would ever exist. He showed Himself to all of us and asked: “Am I not your Lord?” And every single soul said: “Yes!”

Why Did God Do This? God explains why in the next verse: “So that on the Day of Judgment, no one can say: ‘I didn’t know about God’ or ‘My parents were non-believers, so I just followed them.’” God wanted to make sure that deep inside every person - no matter where they’re born or how they’re raised - there’s a knowledge of God. Even if someone grows up in a non-religious family, even if they live in a country where no one believes in God, they can’t say: “I had no way of knowing.” Because deep inside, everyone has this memory, this inner knowledge of God. No one is excused. Everyone has this inner voice of God inside them.

The Prophets Came to Wake Us Up

What Does “Revolution” Mean? The word “revolution” means to stir things up, to awaken something. Imam Ali said in Nahj al-Balagha: “The prophets came to stir up the treasures of people’s minds.” Think of it like this: God placed a treasure inside every person - the knowledge of God, the memory of that ancient promise. But over time, this treasure gets buried under:

• Distractions

• Bad habits

• Worldly concerns

• Following the crowd

The prophets came to:

• Dig up that treasure

• Remove the dirt covering it

• Wake up that inner knowledge

• Bring out the gem hidden inside

Everyone Must Join the Revolution

This isn’t just for one or two special people. Everyone needs to wake up together. For this to happen, you need:

• A group of people

• Working together

• Following the right leaders

The prophets weren’t just teachers standing at a blackboard. They were revolutionary leaders, waking people up and stirring up the truth inside them.

The Imams as the “Field of Revolution”

This section focuses on the specific role of the Prophet’s family (Ahl al-Bayt) as the guides and living examples who unlock this “buried treasure.”

Imam Ali said: “We, the Prophet’s family, are the field of revolution.”

The Amazing Example of Imam Sadiq

Living Under Oppression After Imam Husayn (the Prophet’s grandson) was martyred, the Abbasid rulers controlled everything. They pretended to be friendly to the Prophet’s family, but they actually poisoned and imprisoned them. Imam Sadiq and his father Imam Baqir were not allowed to teach freely. Only a few students could secretly come to them.

The Miracle of Knowledge But here’s what’s amazing: Despite all these restrictions, Imam Sadiq produced:

• The Four Books - the main collections of Shia teachings

• Material for the 100 volumes of Bihar al-Anwar - an enormous encyclopedia

When you read these books, almost every page says: “Imam Sadiq said...” “Imam Sadiq said...” “Imam Sadiq said...” Think about it: If you tried to write just one book, it would take your whole life. How did Imam Sadiq produce so much knowledge while being watched and restricted by the government? This is the Science of Inheritance. Knowledge flowed from inside him like a spring. Imam Ali said: “We are the pioneers of knowledge. We are the field of revolution.” Connection with them has this same effect.

The Spring Inside Everyone

God did this so no one could make excuses. Whether someone grows up in a Muslim family or not, whether they live in a religious country or not - everyone has this spring of knowledge inside them. Finding this spring, digging it up, and letting it flow - this is Imam Ali’s work.

A True Story: The Scholar Who Remembered

The great scholar Allama Tabataba’i once asked his teachers in Najaf (a holy city in Iraq): “Do you remember that scene from Surah Al-A’raf? When God gathered all souls and asked, ‘Am I not your Lord?’” One of them answered: “I remember it to some extent.” This scholar had reached such a high spiritual level that he could actually remember that moment before birth when God made the covenant with all humanity.

What About Now? The Hidden Imam

Some people think: “The 12th Imam is in hiding, so he’s not doing anything.” This is wrong! Just like Imam Sadiq and Imam Baqir, the Imam of our time (Imam Mahdi) is still working. He may not be teaching publicly like they did, but he absolutely has the Science of Inheritance and is using it. Don’t think that because he’s hidden, he’s inactive. He is constantly working with the Science of Inheritance. God has:

• Knowledge of the unseen (what’s hidden)

• Knowledge of the seen (what’s visible)

The Imam has access to both.

Graduating to True Understanding

This final section explains the goal of this knowledge: to move beyond basic rituals to a profound, essential understanding of God, and it recaps the complete human timeline.

Different Goals

Many people practice religion to:

• Get rewards

• Go to heaven

• Avoid hell

These are good goals, and God will give these to many people. But there’s another level: If you want to be the kind of person the prophets were training - someone with that inner spring of knowledge flowing - then you become connected to that ancient promise, to that pre-historical moment when God asked: “Am I not your Lord?”

Beyond Rituals to Real Knowledge

Many religious practices are good:

• Crying in remembrance of the martyrs

• Making offerings

• Making vows

All of these have rewards and will help you in the afterlife. But using the knowledge of the Imams is something else - something deeper.

The Story of Hisham

A student named Hisham came to visit the Imam. After greetings, the Imam asked: “Can you describe God?” Hisham said: “Yes.” “Tell me, how do you describe God?” Hisham said: “He is All-Hearing,” and listed some attributes. The Imam said: “But those are attributes that creatures also have. Humans can hear too. That’s not a proper description of God.” Hisham was confused: “Then what should I say?” The Imam explained: “When we say God is ‘All-Hearing,’ we don’t mean He has ears like we do. We mean His very essence is knowledge. His knowledge IS His essence. He doesn’t hear through a body part - hearing is part of His fundamental nature.” The Imam taught him the proper way to understand God’s attributes. Hisham later said: “I left his presence and taught people about monotheism.” He didn’t just walk out the door - he graduated from the Imam’s school. He went from being a student to being a teacher, able to teach others the true understanding of God.

Both Types of Knowledge Matter

The Imam said: “I am a divine scholar. I have both the Science of Study and the Science of Inheritance.”

A Beautiful Parable: The Shadow

Imam Ali gave this beautiful example: The sun shines on a tree. The tree casts a shadow on the ground. Now think about this shadow:

• The sun created it

• But the shadow turns its back to the sun

• The shadow faces toward God

• The shadow is prostrating (bowing) to God

Even though the sun made the shadow, the shadow doesn’t worship the sun - it worships God! The Quran says (in Surah Ar-Ra’d and An-Nahl): “Everything prostrates to God.” There is nothing in the entire universe that doesn’t humble itself and bow before God.

The Scene Inside Everyone

This scene - this knowledge of God, this ancient promise - is inside everyone. The prophets came to cause a revolution, to wake this up in people. Since everyone needs to wake up together, they need a field for this revolution. Imam Ali said in Nahj al-Balagha: “We are the field of revolution.” The Prophet’s family - the Imams - are the leaders who can wake up that inner knowledge in everyone.

After This Life: The Day of Gathering

Everything Will Change The Quran says: “The first and the last of humanity will be gathered for the appointment of a known day.” “The Day when the earth will be changed to another earth, and the heavens as well.” God will:

• Replace this earth with a different earth

• Replace this sky with a different sky

• Gather everyone - from the first human to the last

A Pure Earth Imam Sajjad explained: “God will replace this earth with a land on which no sins have been committed.” Imagine that - a completely pure earth where no one has ever done anything wrong.

The Complete Timeline

• Before birth: God gathered all souls and made the covenant

• This life: We’re living in the world, with that inner knowledge buried inside us

• After death: We’ll be gathered again on a new, pure earth

We who live now are in the middle, living in the cradle of monotheism (belief in one God), with that ancient promise still inside us.

Final Prayer

We hope that:

• This Islamic system

• This community

• All the scholars and elders

Will be included in the special prayers of Imam Mahdi (may God hasten his return). “And all praise belongs to God, Lord of all the worlds.”

References

[1] Surah Al-Baqarah, verse 129
[2] Surah Al-Baqarah, verse 151
[3] Surah An-Nisa, verse 113
[4] Surah Al-Alaq, verse 5
[5] Surah Luqman, verse 12
[6] Vocabulary of Alfaz al-Qur’an, p. 337; See: Nahj al-Balagha, Khutbah 108
[7] Nahj al-Balagha, Wisdom 5
[8] Surah Al-Imran, verse 200
[9] Surah Al-Baqarah, verse 222
[10] Surah At-Tawbah, verse 108
[11] Surah Al-A’raf, verse 172
[12] Surah Al-A’raf, verse 173
[13] Surah Al-Hujurat, verse 6
[14] Nahj al-Balagha, Sermon 1
[15] Nahj al-Balagha, Sermon 105
[16] Al-Mahasen and Al-Masawi (Beyhaqi), p. 186
[17] Surah Al-Waqi’ah, verses 49-50
[18] Surah Ibrahim, verse 48
[19] Tafsir al-Qummi, vol. 2, p. 252
[20] Al-Tawhid (by Al-Saduq), p. 146
[21] Surah Ar-Ra’d, verse 15
[22] Surah An-Nahl, verse 48