the first row, the first row, the first row, the line of service, the line of humanity , your stronghold, your stronghold, this is the table, and there is hope for you on the other side of the table, in the eyes of a martyr, in the name of god, the most merciful, the most merciful .

dear friends of the program on the first page of the khabar network, i greet you all on the 21st night of the holy month of ramadan, god willing , it will be accepted at the door of god manan. until next hour , the ceremony of the second night of qadr of the holy month of ramadan, which coincides with the martyrdom of amir al-mu'minin, amir al-mu'minin , peace be upon him. at the holy thresholds of the blessed beqaa and mosques, the night of writing a one-year destiny begins human beings are a divorce of the revelation of the qur'an. and the night of martyrdom of the pious imam is perhaps for muslims to know that the qur'an cannot be separated from the ahl al-bayt , peace be upon them, and the ahl al-bayt cannot be separated from the qur'an. almighty god took amir al-mu'minin (peace be upon him) in this night of power so that we can realize the great position of hazrat ali (peace be upon him) and remember the best and most valuable people in the eyes of god in the best times of the year and the best times. in the program: this first page tonight with the topic of alawite justice

, supporting the oppressed in the service of hojjat al-islam mojtaba namkhah, a researcher of muslim social knowledge, the director of the group social studies, we are baqer science research group, at first we will see a part together , we will come back and serve you and our dear guests .

the city under the shadow of the word of god has a common prayer. and besides their provocations , they say that they are not indifferent to the genocides in gaza. it is our duty to stand up against oppression and defend the oppressed. there should be a real voice behind these oppressed people. we are also a member.

we cannot be indifferent to the image of the islamic society. the people of gaza are really being oppressed . god willing, with the good prayers of the believers , the problem will be solved, god willing, the era where a child can laugh and play in safety, they will reach that era and this time will end, the liberation of the people of gaza from the oppression of israel, the freedom to achieve their rights.

it reminds us that wherever we hear the voice of the oppressed, we should not be indifferent. maleeha pashman of tehran's maslai radio and television news agency. well, you are watching the first page of the program from the holy city of qom. tonight, the cities of the islamic world, the city of the dignity of the lady fatima masoumeh, peace be upon her . muslim society , let us be the director of the social studies research group of baqir al-uloom to investigate more about the life of amir al-mu'minin , peace be upon him, haj agha khair moghaddam. we are at your service, in the name of allah , the most merciful, the merciful. i greet you, dear viewers. also, this night is one of

the saddest nights that the earth has ever seen. people see for themselves, i hope the conversation we are having is useful, thank you , haj agha. paying for a one-hour television program is definitely not enough. if we want to study more about his will, during his 63 years of blessed life , let's check the points he gave to his children . what are the other points mentioned in the will of amir al-mu'minin , peace be upon him? if you allow a few days leading up to the will, the service of his highness and the dear viewers can have a look. leaving this earthly world is a very easy task for abu tarab, it is not a difficult task

for him to let go . it can be done for the people of kufa. this person seems to be in his last days. this is because ali is attached to an ideal, an idea, and he is worried about the history of the will that you said is ali's will to his children, but his will is to everyone, that is, amir al-mu'minin himself. in the will, they say that this letter is to everyone who reaches it in the future, this is my will to everyone.

now let's review their government intensively until i arrive now look at these last nights, amir al-mu'minin. well, after the prophet, things usually happen to ali, which we narrate from a religious angle . amir al-mu'minin is basically a phenomenon, a character, a complex human being, which does not only have a religious aspect, that is, if you ask me now, two or three introduce a good book by ali ma about amir al-mu'minin. i will probably introduce books whose authors are either non-shia or non-muslim , but i am fascinated by ali, not me personally. even in a periodical, for example, in najaf, a competition was held by farrakhani and the best biographies. someone wrote to

the name of suleiman ketani, who is not a muslim at all, or jarjard, the famous christian that friends have heard about, and that story of maybe five volumes of the book. have you done a review , he sees human values ​​from the point of view of justice, freedom, equality, so i want to say, or for example , suppose abdul fattah abdul maqsood, the author who has a five-volume course about the life of amir al-mu'minin, is not a shiite, i want to say that we have a shia attachment to amir al-mu'minin. let's take a little distance from this and see tonight a flame and a torch that has been fighting for at least half a century for other people. tonight is the last night after all, amir al-mu'minina and he has traveled a path until he reaches these last days. this path obviously speeds up in a sense after the prophet . well, you know, we narrated that incident in a religious way, but i have to point out that nahj

al-balaghah is also the six sermons of nahj al-balaghah, one of those who after the prophet suggested to amir al-mu'minin , "i am ready to use the sword to get your right." you don't play, i want to tell you if we are from an angle let's look at religion and give a little of these dimensions and concentration . we think we have helped a lot. this is an umayyad script, an abu sufyaniye script. well, with this view, ali has waited for a greater ideal, and now that ideal is not only the government, the idea of ​​justice through the government will prevail after for several decades, the path is followed in such a way that in fact the islamic society comes to the conclusion that we have no other way except the idea of ​​justice. and it is clear that the society had gone in a direction where it actually felt justice and felt injustice, that is, for example

, suppose that there was no administration, in fact, yes, inequality , according to you, happened during the reign of the second caliph, and that the fact that the status of bitalmal, which was equal in a sense before that , was explained on the basis of revolutionary religious values, in a sense, it was apparent that whoever is superior in faith and in islam. he took most of bethlem, but inside it was a completely ethnic policy , because those who were in medina, those who were in quraysh, those who were close to the caliph and the cadres of the revolution, they took more of the treasury, so there was an unequal distribution of wealth that at the end of the period the second caliph also regretted it, but during the period of the third caliph, this inequality in the explanation of wealth found a fixed form with the land, that is, those who they think that they have a greater role in the formation of islam, they should take a greater share of the ill-gotten wealth. yes, this is what it looks like, but this is the reality

. well, those who are actually from a certain tribe and tribe, because you know, after islam had spread, there were people who spoke arabic. the absence of those who do not belong to madinah, all of these are placed in the next ranks . this looks like a benevolent example , but the reality is that it creates an unequal society, but inequality in income during the period of the third caliph creates inequality in the land, that is, it becomes stable in wealth. it is created and the third caliph of this inequality by donating a sector or pieces of land , the lands that belong to muslim property are given to those around them. therefore, amir al-mu'minin, when they come to power, their idea is to confront this inequality and from the point of standing in front of inequality. they are starting to settle the land and

they have been working continuously for 4 years, 9 months and half a decade to establish this justice. therefore , they look at these last days and see that there is a long way to go from this justice. on the first day, i promised the people that there are these incidents in sermons 15 and 16. these incidents are taking back public property, a trick that always exists. it has been the case that those who take public property take it into their private lives, then when you want to leave, say sir, what's going on, sir , don't interfere in our private lives, why are you interfering in our private lives , amir al-mu'minin, the same sermon after his rule , that is, the people are coming towards him. they realize what a devastating disaster inequality is for the society . in that sermon, peace be upon him, they say that i should say the last word first, if this

property has gone into the most private aspects of their lives , amirul momineen gives the example of their women's cabin. it's gone in their bedroom , i'll take it back. well, amir al-mu'minin sees that they have been trying for 5 years for this justice. they have a strange sentence in that sermon. they say that the development of wealth is like the expansion of the country, which during the period of the second caliph, the expansion of islam meant the expansion of income , that is, the central government. he earned income , through that, lands were increased, tribute and taxes were collected, property was increased through that, amir al-momenin says that if someone is looking for development, he is looking for effort, in fact, development is in justice, and i start from justice. i have been trying for 5 years to tell this man the last days. inspiration do you know that it has been quoted in different sermons of amir al-mu'minin, including in sermon 152, if

i am not mistaken, this verse is recited on the twenty-third night of the prophet, which is one of the surahs that will be recited later, which says that you think you will believe, then without actually being tested. amir al-mu'minin gets worried and tells the prophet that the prophet remembers you. on the day of the uhud war, when many muslims were martyred, i received many wounds . i said, "so what happened to your martyrdom?" the prophet promises them that you will definitely be martyred, a sedition that is the ground that sedition has cultural, social, and political dimensions , but its background is financial and economic sedition and unequal distribution. in fact, it continues until it reaches the days that actually lead to

the martyrdom of the prophet's parents against yes and ali. in the end, it seems as if my people are ready for this person, should this move of amir al-momenin to the second war with qastinah? well, amir al-momenin was very annoyed during that period because an evil government in syria is not satisfied with just syria, and they regularly

attack amir al-momenin . does and robs that some of scholars who at the end of the imamate period. writing a book under the title of looting and explaining these lootings, explaining these wars, amir al-mu'minin is having a very hard time, but because of this , they gather an army to face qastin for the second time , but something actually happens. amir al-mu'minin says in this sermon that people are gathered in the mosque of kufa, one of their relatives who is from their army provides them with a piece of stone , and amir al-mu'minin, while the caliph of the islamic community , puts on a simple dress and pashmina and shoes from palm leaf is a very simple shoe

it is normal and the bearers of their swords are made of palm leaves. that is, the bands of one head and a very simple position go to the people on top of the rock and start reading the sermon there, they say about god, they say about the prophet, they say about the idea they have, somewhere in the sermon of amir al-mu'minin , peace be upon him, that the many sufferings after the prophet after enduring it, we heard that they were lowering their heads into the well and crying. they used to cry and say that their hearts ache in the well. there it will reach a point where you can see it in front of the eyes of the army, not in a spiritual sermon, even in front of the eyes of the army. now let's agree, let's move on to the next question , let's get to the conclusion of this discussion. yes, yes , amir al-mominin says with concern that i am now

saying my interpretation of the same sentences. there is no opportunity, no home, they say, i had an idea, i had an ideal , i am human, ali is absent in the society, i want to, then they name some of their friends, and then in the narration that this sermon has, it is actually their nephew who provided that stone cutting. he narrates this and says that we saw that amir al-mu'minin touched their virtues and cried loudly in front of the crowd, asking where. those people who let's make a pact to reach the goal and we will lose it. how many days are left until that last day? regarding the fact that we mentioned the issue of the will of the amir al-mu'minin, peace be upon him , they have repeatedly mentioned the issue of unity and that they are actually ready for all people to grasp the divine rope and of faith and

knowledge of god in order to read unity in the islamic society, talk. the importance of the subject... in the islamic society, how important is it that hazrat amir actually mentions this subject in his sermon and in his will, you see, it is lost in this sense the departure of social solidarity is the basis of this suffering , a social inequality has divided the society and this society can no longer stand with ali , so they say that after this sermon on friday , amir al-mu'minin was supposed to move the army, a day or two before that, now it is a different day. it happens and they beat you, they beat you, amirul momineen, so they bring them to me. and well, on the morning of the 19th , they will beat you. i want the importance of that unity in my dear germans. they will beat you on the 19th, and

on the 21st, i will be martyred. yes, yes, amirul momineen, it is interesting in this will or in this letter that they write to the future, exactly one of the points they point out is that the current situation, peace be upon him, is not good for you. one of their companions named esbaq ibn nabateh, who may have been mentioned in the mention of calamities these days, i don't want to tell the details, he explains that people rushed around the house of amir al-mu'minin when they got the news, some brought milk , some brought medicine, some were worried and crying. do imam hassan mojtaba (peace be upon him) came and said go to your house, i was staying, they dispersed the people, then

they saw me, they said, "why don't you come at this time ?" i said, "i really can't walk, and then i asked for permission to go inside." imam hassan was flowing and these tears are from the blessed virtues of imam hassan. don't be deceived, even though the world has its own deceptions , don't be sorry if you lose something in the world

, speak the truth, do what is right , and do what is right, and act for the reward. they say.

this system comes from unity. now amir al-mu'minin points out that the unity of reforming the essence does not mean only the difference between two people, that in the islamic society we have symbols of unity of that period, we want to give an example . the city of kufa itself , which is actually the capital of amir al-mu'minyeh, is a deeply unequal city from a social point of view , see sermon 129, sermon 129. nahj al-balagha is a sermon that amir al-mu'minin recited in kufa in the mosque of kufa . what does this mean? it means that

amir al-mu'minin left madinah and came in bed. carrying out the battle of jamal after the arrival of kufa and some people follow this sermon that at least one battle, the battle of jamal, which is a very important battle, is a very important battle, where amir al-mu'minin says that in sermon 129, what they say is fahl tznamar.

or a rebel who doesn't listen to divine admonitions in his corner, then they say that this society is a society that has lost its unity, it is a society in which there is a war between poverty and wealth above the society of amir al- mu'minin. they have a sermon that amir al-mu'minin told them that allah is cruel and restless. be hungry and be hungry in fact, the belly of the bargans and the happy readers of this show was actually the same division that you mentioned, haj agha, about the topic of the discussion of the hungry, well, the discussion of orphan care and the support of hazrat amir al-mu'minin , peace be upon him. in kufa, in fact, the issue of supporting the hungry and orphans has also received the attention of the islamic community. how

important is the issue of supporting the believers? well, we are witnessing the fact that today we are facing the story of gaza . does this story also apply to gaza today? in fact , we can relate, sir, this story of support orphans also reach gaza . look, there are two passages in amir al-mu'minin 's will that i think are completely related to this question. it was a common name. he is addressing us, he is saying that the order of divine piety is the basis of my command and the goodness of the soul, which is the same unity that i mentioned, and then the first issue is that they say, "allah, o allah , and yaziou, i swear to you that i swear by god in these people who do not have support in the society." then

they don't say that they are starving, they say not this place i understand that there is no opportunity, it means that they have a time and a time when they don't have it and their life is wasted in your presence, that means you are in the society, those who are followers and amir al-mu'mini and their lives are wasted. i will come to the issue of gaza. for me , it starts in my city and community, so that we can say that the whole world is actually a wide range of the islamic society , it includes our neighbor to the mani points, that is, now , i now have a wider range than yes, yes, that is, you see them for the oppressed. he calls al and lam oppressed, he does not say that every oppressed person is not only a muslim orphan this and the orphans of every orphan, neither a muslim orphan, nor an oppressed

muslim, wherever you have seen an oppressor. before i came, i was looking at this. well , you know, in the last decade , inequality has been expanding in our society, that is, the gini coefficient has increased, for example, it is one of the indicators. i mean, before i remembered this sentence of amir al-mu'minin, when i came across it , i looked at it again . it has been and is increasing gini coefficient of society. the higher this gini coefficient is between zero and one, the greater the inequality , that is, the women of the guardian khan, that is, those who are the weakest stratum and have no support, are in the worst position in terms of inequality. well, what answer do we have for amir al-mu'minin , amir al -mu'minin, whose will begins with itab, with this shocking sentence?

they mentioned before them, now in a sense it gives priority, i want to say that it is possible for the program, for example, on the first page, someone in charge of something will come and sit here and say, sir, i have done something, everyone who comes has a report at the end. amir al-mominin says, sir, i have done something , it is not acceptable, it should not continue , they may be hungry for a time, they may have it for a time, and you should be ready to see it in this society.