that's why we dedicated a production line to support the clients. i hope other factories will enter and help the welfare of the families of these loved ones. kavir motor with 24-month installments and 36-month bank facilities. oh, sit on the first page , oh, sit on the first page, isar is there on the other side of the fence, look, the joy of meeting is there, oh, you are sitting, sit on the first page, get up to justice, what is left on your shoulders , get up, the first page, the first page. the line of service, the line

of humanity is your stronghold , your stronghold is this table and there is hope for you, on the other side of the table, there is a martyr in your eyes. dear viewers, welcome to another first-line program. i hope you all are well. it's good and your prayers and mourning are accepted by the door of truth. today we want to talk about the important issue of enjoining good and forbidding evil at the same time as the decade of muharram and the decade of revitalization and at the same time as the day of enjoining good and forbidding evil. respected staff of commanding good and forbidding evil.

sahiri haj, sir, greetings, good time, and welcome to you , dear viewers and honorable people of iran, greetings to you, mr. doctor if you agree, let's prepare the report and colleagues , let's get back to the conversation , let's serve you and dear viewers , let's start the martyr of ammar ba maruf hossein

, peace be upon him, denying that everyone has experience or impressions about it, the form of ammar ba maruf is sometimes not speaking, but showing. in my opinion, our practice means to make things famous as much as i could. positively, i tried to accept it as a social matter, which, in addition to various questions, why is it all the people's fault, why are the officials doing nothing, people are concerned about it due to the lack of education and culture. they say, what are the methods, what are the rules, what is the framework, so far no one has explained these things to us, there was not enough training to carry out this duty that the headquarters of commanding good and forbidding evil is looking for by forming a network of trainers.

the better effect of this invitation is good. since the blessing of amr be maruf headquarters and this work that has started and a network of trainers, in fact , we have launched the necessary training for amr be maruf models that lead to the result. a positive result and the reform of the society, finally we have our key words , more important, more the law of good and bad it is a denial that people who are role models like imam hussain.

thank you very much to my colleagues for preparing a good report. well, as i told you, on the day of the good and the forbidden , we are hosting the honorable secretary of the master of the good and the forbidden , mr. taheri, haj. the country's calendar has been inserted correctly, in the name of allah, the most merciful , the most merciful. i would like to thank you for these days and i would also like to congratulate you for this participation . it's not that everything is new, but it was registered in this

way. yes, it was approved in the farghumi council that the second day of muharram is called the day of the command to the good and the prohibition of the evil, according to the arrival of imam hussain in karbala, and from there until the eighth of our month, and that in the first decade of muharram this naming and in any case this affinity has been done for a specific purpose and for a specific reason. this has a philosophy. i explained this in the third sections , and now i will explain it in more detail . there is more space among the imams and imams. the reason is that imam hussain says, "i rose up to revive the religion ." imam hussain's sentences are key sentences if we have ever that yazid is attributed to a crown prince at the end of the year 59

hijri when mu'awiya announces this , imam hussain takes a position in madinah in the prophet's mosque until he is martyred in karbala, which culminates in that famous letter of yazid to the ruler of madinah, which three people pledge allegiance, one of them was not imam hussain, hit him on the head , look at the words of imam hussain and the behavior of imam hussain, and you will see that the noble imam , peace be upon him, is continuing a line of thought, which was later brought to the attention of the martyr. appearance. his religion claims to reform the ancestral nation . this is an important point. people are religious apparently, the prophetic tradition is being implemented in the society, the quran is apparently common among the people, hajj is common, everything is common. his holiness disagrees. he is

saying some sentences: he does not say, i do not pledge allegiance to yazid. this is true. then he says in today's political system, they call it philosophy. in political philosophy, they call it religious governance, that is, imam hussain does not want only prayer in society, it should be hajj , it should be zakat, not hajj

, zakat. the form of homanism is basically governance , well, it is governance, which means it should not be a relationship individual with individual, individual with society, individual with right government , individual with family, who should determine this? well , today in the west, they say that man is, of course, the current of omanism , humanism, which is implementing this through humanities, that is, human sciences, says that man , while in the revelation system, says god. through revelation , we have to follow god's commands, what to eat, what to wear, how to do what we shouldn't, well, when you are in a society that is ruled by a yazidi who drinks wine publicly , plays with dogs publicly , then i want to be an islamic ruler. i will carry out god's order. this duality makes society go to hypocrisy. what i am saying now is that if one day the officials go to another direction , what is the duty of the people? i want to say this so that he can follow the example of imam hossein. therefore, imam hossein says that these should

be dismantled. the ruler must be appointed by god. now, either by direct descent like the prophets who brought miracles or our message from god. the prophet. this can be an imam or a prophet. or it is related to the common people, that is , it is said that the system of authority and guardianship of the jurist is tried , because imam hussain came for religious governance and with the highest order of the good , the government is called for good, so that the people, yes, you are a child. teach the little one a good thing , respect your parents, this is a well-known thing, don't lie, it is true , this is a prohibition against evil, but the highest order is that the government in budgeting, in the distribution of this proper government , in government relations, everything that is under the banner of governance is governed. .

we help with the help of other institutions . we usually do a few basic things during the revival decade. because we have a program during the year, now during the program, i will explain the process of education and culture building, which is a very important discussion, one of them. we are strengthening them, one of the important messages of imam hossein should come more in popular organizations it can be revived, now this can be in the form of a meeting, in the form of a conference, in the form of them, in the form of artistic works, which

has a great impact on media productions today, one of them is to be present in the devices, which is because of the discussion of supervision, which means that there are many things that , god willing, are now in the process of the program. i would like to tell you that we inform the agencies to the provinces and they to the cities, because we have these organizations at all levels , we find entry in our limits , we try to do it with a positive attitude. let's embed this cultural point of view in the society that we want all this let's sum up one word, it is not indifferent. we should not be indifferent to our surroundings, to our own society, to our own country. if we were indifferent, in the islamic culture, the prophet of islam , may god bless him and grant him peace, says, "you are not a muslim , i am a muslim, of course." this indifference has its own way and its own mechanism.

it is done in the university with artistic elites in the form of media productions and art festivals, which we will explain if there is time, this is our priority , of course, besides the discussion of popular organizations and the councils of the institutions, ali noor, in the name of god, noor, in the name of god, noor.

ghulam, in the name of god, god is great, god is great, god is great. i testify that there is no god but god. i testify that there is no god but god . i testify that muhammad is the messenger of god. i testify that muhammad is the

messenger of god. hai ali al falah

hai ali al falah hai ali khair al-alam hai ali khair al-alam allah akbar allah akbar there is no god but allah without your obedience and worship, dear companions , may the door of truth be accepted, god willing. well, by continuing on the first page

, we are at your service, as in the first part, for your information dear. in the first part, regarding the naming in the official calendar of our country, it is well known the reason for not mentioning it and being contemporaneous with the days of the muharram decade and the uprising of aba abdallah and the plans that we had discussed, now sir, if you allow me to come a little further in the atmosphere of today's society , let's talk about the issue of the good news, the fact is that what is now in the heart of the society, perhaps what is conjuring up now is that many people may be interfering in their private lives. what do you think or

what is your answer to this criticism? this is a good question . how do you define famous things? what is defined by islam is not a famous matter but a matter it's social. i'll give an example. if someone fasts in his own home, wears a hijab, has a party , it has nothing to do with us, no, no, so we have nothing to do with our individual lives, even you. in the case of these iranian platforms that were supposed to be activated one day, hazrat agha has a saying that you must assure people that we we don't do anything in this field, as the saying goes today, that means it can't be checked, it has nothing to do with our individual lives , it's in the social sphere, you will see the same day if you do it in the society, this is called breaking the norm, right when the wrong enters the society and you you cross a red light, this is not your right

it's the right of others and you make a statement in society when you cut down a tree, when you cut down an animal that belongs to nature. are you working? see, you are logged into the community, so i have to come to the conclusion that the visualization was not done correctly, so what did you do to correct it? the new attitude that has been around for about a year, when we came, we worked for a day at the headquarters , we did a pathology discussion with the help of some friends, we listened to some critics and field discussions and some we checked the statistics in the field of social issues, yes, where the headquarters should enter, it has its own capabilities, because we are the headquarters, i emphasize again , we are not in line to be an organization, we have thousands of employees, and here we are not in the same area as we should be. you can enter the decision-making area and we put up two campaigns that

if i were the teacher, several thousand people would participate in that campaign, well, usually here. the thing that should be the basis of our work that we have reached is that education is not done properly. this quran is a book. this important point is cultivation and education. what is education? we see you in culture you have to teach a lot of things to a child when he wants to grow up in the society .

until it reaches maturity, when you change a society after our revolution, you have to do this step by step, and this is a cultural work, these are positive works, as you know , it was not taught in a proper and worthy way, neither was it not taught, nor is it our behavior. in our behavior we didn't do it well, i mean, i assume that when i'm at home, the father , for example, the phone rings, the child picks up the phone , i say tell him he's not home, tell him he's not home, we have to what do we teach children? look at these minor things . then if this child grows up with this lifestyle , then he becomes a responsible person, how will he behave in this society, that is, if he accepts, you can see behavioral contradictions with double behavior. even i, why do we like to teach children science , math, i don't know, why

don't we teach children life lessons, why do our children only collect books in the first two or three years ? master, learn discipline, respect the law, respect your elders before anything else see social life as a reminder of respect for nature and respect for laws. in the walking class, the same work , which is very interesting, in addition to the research and discussion of education, you wanted to take action in education. you see, it is a big work. we have done two or three big things in this one year since we came. in the discussion of the well-known matter , we have defined the matter of the famous thing in the discussion of the basic course of the well-known thing . in the verses of hadiths, in imam's speech, legal topics should

be learned by maghi when ordering to the famous amran from words they use it because it has a legal burden, it means that he wants to prevent a negation with a negation . did you pay attention, for example, he wants to give a warning, but he says something , well, never with a negation, that negation can't be cleaned with a dirty napkin or a dirty glass. we have come to the model, this is 72 episodes of a rabe, it has text, the movie is now uploaded on our site, and today, as i am talking to you , we have been active since the beginning of winter, and until now, i got today's statistics from the system, 259 people registered in the country. it is completely virtual with my mobile phone, you can go and go, you register on the site, then what? how much do you evaluate its impact? well, see , cultural work never has an everyday impact. we have to repeat this work so much. in our country , we have just started this work, that is, to reach the training of hundreds of thousands of people so that they can see the culture . sociologists say that sometimes it takes 50 years for a

cultural thought to change in a society. it is difficult if hazrat imam he was able to do this in 15 years. you went to the headquarters, you did research, you followed the discussion of education , but in society, is there now a story that if someone is really decent , he will be famous, the person who is on the other side? don't get the impression that that person amer does not interfere in his personal life. yes , i will explain this now. they see virtual neurobiology. look at my examples, this is something that you teach a 12-year-old child to go to university and learn a specialized field. this is the idea that

the headquarters or anywhere else, you have about 30 cultural organizations that are in charge of cultural affairs, and we are not the only ones. why do we have to do this? why should we? the police should intervene. remember, the police sometimes intervene because it is a negative thing. those who have a positive duty don't do it. i tell you, you say. we don't see the effect in the society, this is our criticism , in fact, the police is for the same reason, because it has not been used in a positive area, that is, if it had been done, the funds were spent on not fulfilling their duties. look at these points that i am saying now, it hurts my heart, but really, we are in the budgeting system of your country. it is usually lacking in the culture of the next table in the definition of the category of culture, you see, when a device comes to organize a sports cup, they call it culture, it organizes a concert, they call it culture, then

for fajab and a book competition, and i don't know, my prayer is called culture, and usually the administrations take the money, they spend it in that first part, that's right, then we have to say that you got all this money, for example , what did you do for affa fajab culture? the consolation of prayer is how many percent did not work for so and so that being said, why this process has continued until now? i was not in charge, by the way , our demands raised this here , please let me know. it is not our point of view, we are in this pathology. you see, many times our officials do not care about culture, which from our point of view means promoting values ​​and rituals, religious beliefs, not culture, that culture, that something. what they say in the west is very different from what we have in islam , especially in recent years because of the sanctions debate

. due to economic problems, some of these discussions are focused on the culture of hazrat agha mage not even construction projects should have a cultural connection. did you know that this city of kabirieh has a lot of rain due to its architecture ? now you see a building in the village, in the city of garmir sardsir, everyone is making a model. this is what i want to say. this cultural mixing is hurting us. let us now summarize the result of the discussion so far. first of all , we mean that we did not define what is good and forbid what is bad for our people

. what should we do now and what is the prioritization? i have the suggestion of your voice. i will decide neither in my parliament nor in my budget if we return to that identity. historically, religiously, and religiously, you see, iran is a country with a thousand-year-old iranian islamic civilization that fits today's conditions . for example, it can change color so easily, that's why we have to be elites we didn't worry about it. we have to

make our officials worry that we will come to the people in the smallest move. now in the discussion of economy , they say that until they get less , they put their hands in people's pockets. in other words, let's start with ourselves first, the officials should start with themselves, you, i want to say why we in our university, letter 53 of amir al-mu'minin to malik, which is a charter of governance. it cannot be analyzed why the imam's will, which is a political charter and governance in the country, is of interest. look, these are the principles we are in the elite society , we didn't put this in place. i spoke once, so your most important priority is to take care of the officials. let me explain this a bit more because i want to manage time . they say, what are you looking for in the voice? the original is what

god wants. and this is for everyone's benefit . why are we looking for the imam of zaman in such a hurry to collect 2 million people in the middle of sha'ban ? why are we looking for a religious hikrani ? why do we respect imam hussain? he should define his own role in this governance, for example , what is the duty of the university, what is the field of duty, they should be able to train managers at the level of the islamic revolution , so they are weak. what is the way? we need to do a pathology to solve this. well, you have already done the pathology . you have found the reason. my priority is to start with the officials themselves instead of the people, and to make the officials laugh at this issue. the discussion is at the elite level. now this is it. elites can be scientific elites, theorists , artistic elites who produce works for society's culture.