April 12, 1986
Azakhana Zahra (sa), Karachi
In the name of Allah, the Most Gracious, the Most Merciful
“O you who believe! If you fear Allah, He will grant you a criterion (to distinguish between right and wrong), and will remove from you your misdeeds and forgive you. And Allah is the possessor of great bounty.”
(Surah Al-Anfal, 8:29)
The Creator has addressed the believers in the Qur’an:
“If you fear Allah” — that is, if you adopt Taqwa (God-consciousness), if you become mindful and righteous —
“He will grant you a criterion (Furqan)” — The Almighty will bestow upon you Furqan, a discerning light, a spiritual insight through which you will be able to distinguish truth from falsehood. By the radiance and guidance of this gift, you will recognize and separate the path that leads to God from the one that leads to Satan.
“And will remove from you your misdeeds” — If you adopt Taqwa, the Almighty will veil your wrongdoings.
“And forgive you” — And He will pardon your sins.
There are certain principles in life — just as a structure needs a foundation upon which it stands, similarly, to achieve true happiness in this world and the hereafter, we too must adopt foundational principles. If we construct our lives upon these foundations, we will certainly be honored and elevated. Whatever hardships may come our way, we shall rise from them with dignity and strength, and we will not succumb to defeat.
One of the most important of these foundations is Taqwa. If we adopt it, the Almighty has promised to grant us Furqan. Through this Furqan, you will be able to distinguish between good and evil, truth and falsehood, and right and wrong in your life. You will not stumble nor slip in your moral footing.
The First Sign of Taqwa
One effect of Taqwa is that if it truly resides in our hearts, we will neither speak against our brothers nor spread suspicion about them. Instead, we will interpret their actions with goodwill.
For example, if I see a young man riding a motorcycle with a woman, I will not assume she is a non-Mahram (one whom he is not permitted to be with). Rather, I will presume positively — perhaps she is his sister, his aunt, or another Mahram relation.
Likewise, if I hear a brother saying something that might appear to criticize another, I will presume there might be a valid reason or wisdom behind his words. Just as the Imams (peace be upon them) sometimes made remarks against their own companions to protect them from the tyranny of the ruling powers — so that the oppressors would not associate those companions with the Imams — this too can be a strategy of wisdom.
For instance, if someone thinks you are affiliated with a controversial individual (let’s say, someone like me), you might not be given the opportunity to work in a certain area. So you clarify: “I have no association with him; he follows a different ideology,” and so on — not out of malice, but as a means to continue your work for the cause of Islam in that region.
Now, suppose we see someone say something about another person — instead of rushing to judgment, taking screenshots, and sending them across units saying: “This person is against ISO’s narrative; he spoke against one of our people,” we should think deeply.
You might end up discarding someone who was a divine blessing for you. In some places, people are still underprivileged or intellectually undeveloped — they haven’t grasped the deeper truths yet. If you possess Taqwa, you would give them a chance. Engage with them. Discuss. Maybe they will come toward you. But if you let anger or emotions dictate your response and you speak against them, wounding their sentiments, even those who were about to approach you may withdraw due to your behavior.
A sign of Taqwa is: if you witness something questionable from a fellow brother, do not immediately jump to a negative conclusion. Interpret it with goodwill. And even if your subsequent inquiry confirms the individual does oppose your mission, only then act in accordance with established protocols. This is the first sign of Taqwa.
The Second Sign of Taqwa
There are many signs, but here is another: we work within movements and organizations. Allah has created humans with different intellectual capacities. It is possible that I may have an ideological disagreement with you or another brother.
Now, only two possibilities exist: either I have Taqwa in my heart, or I do not.
Another example: suppose you initially appointed me to a leadership position in a unit, but later found someone more capable and better suited for the role. You gave the position to him. If I truly possess Taqwa, then despite losing the title, I will continue to work with the same enthusiasm and sincerity as before. That proves my Taqwa.
If I completely abandon the work, it indicates I never had Taqwa. If I reduce my efforts — for example, from two hours daily to just half an hour — that means my Taqwa is weak.
Likewise, suppose I worked in the organization for 2, 5, or even 10 years, and then you removed me due to some mistake. Now again, two possibilities arise: either I remain content and satisfied with my past service, or I become regretful.
If I regret and say, “I made a mistake — this was just a political group; I should’ve focused on my business. I wasted five or ten years for them, and look how they treated me!” — this indicates I never had Taqwa. It means all the years I worked, I didn’t do it for Allah, His Messenger ﷺ, the Ahl al-Bayt (a), the Qur’an, or Islam — I did it for my self-image, personal gain, or ego.
Because if I truly had Taqwa and had done everything for Allah, I wouldn’t be upset. Even if you let me go, Allah did not remove me. If you forgot my contributions, Allah has not. Therefore, if I have Taqwa, I will say:
“Alhamdulillah! I fulfilled my religious duty for ten years. Now my brothers feel I should not continue — fine. I’ve left the organization, not Islam.”
Sometimes, we wrongly equate the organization with Islam. If I’m removed from ISO, I shave my beard, stop attending the mosque and supplications, as if saying:
“This is a parting between me and you. Farewell.”
This proves I had no Taqwa and my efforts weren’t for God.
Work Must Be for God Alone
Dear brother, do work — but for Allah.
Even if you do a lot, but not for Allah, it will be like a mirage — it appears as water from afar, but when approached, it vanishes. It seems like something now, but after death, you’ll see: it was nothing.
Do less, but do it for God, with sincerity.
You’ve written on your own banners the words of Shahid Murtaza Mutahhari:
“To work for oneself is idol worship.
To work for God and the people is polytheism.
To work for oneself and the people, for God — that is pure monotheism.”
So if we work for the people or the organization, it must be only for God.
God should be the central focus — the axis around which everything revolves. Just as for communists, the center is economics, for us it should be Allah.
If we work for God, we will find peace. Because the outcome is guaranteed.
You’ve seen it — many people, even great figures, did work. Others worked beside them. But those who did their work for God, even if small, today we — and Allah — remember them.
As for those who did not act for God — whatever Allah does with them is His decision — but people have already forgotten them.
The Third Sign of Taqwa
If Taqwa truly resides in our hearts, even if we are removed from a position, we will not regret the work we previously did. If we do feel regret, that proves it was not done for God.
Another sign is this: even when working within an organization — while respecting hierarchy — we must not treat titles as goals. If we have Taqwa, we will treat positions as means, not ends — tools for serving a higher, divine mission.
If we mistake them for ends, then — as Imam Khomeini (r) once said during Bani Sadr’s era:
“If your belief is that everything must go through you — and only through your channel is it Islamic — and if someone else does the same work, it’s un-Islamic, then know: this is not an Islamic mindset and is incompatible with Taqwa.”
Our focus should be the pain and suffering of the oppressed. Our goal should be to ease their burdens — whether that happens through you or through me.
Sometimes, we get stuck on names. Maybe we haven’t reached that point yet, but it’s not unlikely — that we fight over names: “This work should be done in ISO’s name!” Another says: “No, it should be IO’s.” Another says: “It must be in Tehreek’s name.”
If we start arguing over these labels, it means we lack Taqwa. Brother, it shouldn’t matter whether it’s done in your name or mine, through your hands or mine — what matters is the work gets done.
We’ve seen people who served in crises. For example, in the incident on 6th July in Karachi — when asked for help with the wounded, someone said:
“I will help, but don’t mention my name.”
Another respected elder also prefers to serve quietly, without recognition. This is a sign of Taqwa.
Because the ego is dangerous — it misleads in many ways. Sometimes it corrupts through ostentation (riya). So if we get entangled in name, status, or affiliation, it proves we lack Taqwa.
We should focus on the work, regardless of whose name is attached.
If we want our efforts to have an Islamic spirit, we must rise above these superficial matters — names, positions, affiliations — they shouldn’t matter.
The Fourth Sign of Taqwa
The fourth sign of divine taqwa is that a person should not consider themselves a philosopher or a Plato. If I am part of an organization — be it ISO (Imamia Students Organization), IO (Imamia Organization), or any movement — and I believe that what I understand, others in this organization do not, then this attitude is against taqwa.
If our hearts are filled with taqwa, then:
فَوْقَ كُلِّ ذِيْ عِلْمٍ عَلِيْمٌ
“Above every person of knowledge, there is one more knowledgeable.” (Qur’an)
For example: if I joined ISO or IO earlier than others — say, a year or two before certain members — and now I try to assert seniority over them just because I came first, this is not virtue. If these brothers had been a year older than me, they would have joined before me. This cannot be a criterion for superiority.
Just because I joined this movement two or five years earlier, it should not lead me to expect that, during a gathering, others must stand in respect for me — even if those individuals are more active or contribute more than I do.
Thus, we should not carry this belief that what I understand is the final word and that others cannot understand like I do. Such thinking contradicts taqwa.
As I mentioned yesterday as well, even our esteemed religious authorities — when circumstances change and their fatwas (legal rulings) evolve — they openly announce such changes.
If such a mindset develops in our organizations — for instance, “I joined a few days before you,” and then I tell you, “Even if you’re good, you’ve only been in this organization for a year. So when you speak, I tell you: ‘Be quiet, sit down. You just joined yesterday — who are you to speak?’” — then this, too, is not taqwa.
It is very possible that he understands more than I do. Perhaps he perceives nuances my mind hasn’t even reached. We must purge such thoughts from our minds.
In fact, the truth is — and while this is a lengthy discussion — Martyr Mutahhari (may Allah bless him) outlined three stages of knowledge. The final stage is this: the more one understands, the more they acknowledge their own ignorance, saying, “I really don’t know.”
If we acquire a little knowledge and then arrogance creeps in — considering ourselves the Plato of our time and denying others the opportunity to speak — then this is clear evidence that our hearts are void of taqwa.
Dear brother! This mindset must not take root in us. For instance, I might have learned a few more matters than you — that’s fine. But if this leads me to believe I’m superior, then brother, a mujtahid knows more than me, and an infallible Imam (a) knows more than a mujtahid. Therefore, instead of looking downwards, we should look upwards.
If I feel my knowledge is greater than theirs, it is better that I look up to the scholars and mujtahideen and consider how much they know. When I look up, I won’t boast over those who know less, nor will I deem myself superior to anyone.
The Fifth Sign of Taqwa
The fifth sign of taqwa is to always consider yourself small. See yourself as the least among all. Even if God has granted you a position, your brothers will not overlook your worth, but it is not befitting for you to consider yourself superior.
Take the example of the great leader of the Islamic Revolution. He never said, “I am this or that.” He always used to say: “Man yek talabeh-am” — “I am a student.”
Let me clarify something (and I apologize): I am not pointing toward any specific individual. We are speaking in general terms. If someone comes to mind after this discussion, that is not my fault.
This usage of “I” on the pulpits — “I say this” — this word “I” is extremely dangerous. Very dangerous indeed.
As I mentioned before, the more a person increases in knowledge, the more humble they become — the more aware they become of their own ignorance.
If I say, for example: “I say this” — then that likely means there is an idol hidden in my heart, which is compelling me to speak in such a way.
You must have heard it yourselves: during the era of the hypocrite Bani Sadr, Imam Khomeini (r.a.) once said in a speech:
هر کسی بگوید «من» — این شیطان است
«نگو «من» — بگو «مکتب من
Which means:
“Whoever says ‘I’ — that is Satan. Don’t say ‘I’; speak of your school of thought, your ideology, your beliefs.”
So if we say, “I am this, I am that, in the organization…” or on the pulpit I say “I…” — then this is evidence that taqwa is absent from my heart.
These are truths, my brother.
And as I said, I am not referring to anyone specifically. But this is a reality that I am presenting before you.
Whoever has taqwa in his heart will not say “I”.
Just now, we were discussing with a brother — both friends and foes alike know the role of the great leader of the Islamic world, Imam Khomeini (r.a.). It is unmatched. Everyone knows that had Imam Khomeini (r.a.) not existed, not only would this revolution not have succeeded, it would not have even begun.
Success is another matter. Protection is a third issue. But the first stage is the initiation of a revolution; then comes achieving victory; and then comes preserving it.
In all three of these stages, the role played by Imam Khomeini (r.a.) is unparalleled — this is universally acknowledged.
Now listen to his speeches — from 1983 or even earlier — a book has already been published: “Sahifa Noor” — I have thirteen volumes of it myself. It contains Imam Khomeini’s speeches, letters, and interviews from the beginning to recent times.
You cannot find a single instance where Imam Khomeini (r.a.) said, “I initiated the revolution,” or “I preserved this revolution.”
If there were no divine taqwa in his heart, he would have said such things.
We, on the other hand — even when we build a simple school — we boast at every chance: “I built a seminary in my city, I built this mosque, I did this, I did that.” Half the speech goes into introducing ourselves and listing our achievements.
Now, even if we have future intentions, still Imam (r.a.) never said, “I did this.”
In your organization, your contributions are valid, but you should not say:
“When I was president during my tenure, I did this, I did that…”
You shouldn’t say that.
Rather, you could say:
“Well, we had work to do, but we weren’t granted the opportunity.”
Meaning, you should express:
“We should have achieved more, but we were unable to.”
If there is taqwa, then our tongues will say:
“We were unable to achieve more. We confess, we admit that we could not do much.”
Yes, we admit that we were unable to do much.
One of the painful realities is this: when we haven’t done anything, but now, because a central meeting is coming up, we feel the need to create some paperwork. If some event was held by another group, we write it under our own name. If a bird happened to sing on a tree somewhere, we include that too — just to present something.
This is a deep pain. Truly, it is.
Compared to other organizations, you are, Alhamdulillah, more organized, and sincerity exists among you, Alhamdulillah. Your minds are not yet corrupted. We have high hopes from you.
InshaAllah, you will not fall into this illness.
And if some of you already are afflicted, then you will work to eliminate it.
And if not, then begin from today to take precautions — so that:
If we have done nothing,
Yet feel compelled to present something to the nation,
Or to show something during a central cabinet meeting…
Then remember — two years ago, we saw that some divisions or districts recounted events from 1985 — that is, they presented past activities as if they were done this year, simply because they had nothing new to show.
A Salute to the Youth of ISO
So these are the signs of taqwa.
By God, if we instill taqwa in our hearts, we will not convert our organization into a political party.
I have deep affection for the members of Imamia Students — generally — and particularly the youth of Imamia Students Karachi. Especially those who came to me on 7th July. I apologize — our other colleagues did not come close to us — but these young men worked until 1 a.m., 2 a.m., and during the day as well, until we finally left.
They worked day and night.
So I stated even over there: they truly work with sincerity — so much so that they expect nothing in return.
If we do not appreciate the emotions of these youth,
And if we do not accompany them with the same sincerity that they offer,
Then with what face will we stand before God tomorrow?
The Need for Unity and Solidarity
Let me share with you something I observed not only in Peshawar but also here: I have come to know that internal factionalism has developed among you, and you are not united in the way you ought to be. This is a disease.
Look, my brothers! I say this repeatedly: Satan cannot mislead a religious scholar like me by taking me to a cinema. Do you understand? Satan cannot lure me, a religious cleric, into a liquor store. Satan cannot tempt me to shave my beard, because I would be publicly disgraced. I cannot go to a cinema out of fear of the people; I cannot shave my beard out of shame before society. So, Satan will attempt to mislead me from different angles.
The same applies to you — members of the Imamia Students Organization (ISO). Your organization, by the grace of God, has matured to such a level that Satan can no longer lead you astray through the common temptations that mislead ordinary youth. So how will Satan attempt to mislead you? He will do it by planting the idea in your heart that whatever you think is 100% in alignment with the ISO’s ideology. And if your fellow brother disagrees, then he must be an agent of America or someone assigned by external forces. This is not the right approach. This is how Satan will misguide you.
Brother! Do not instantly label me or another as an “American agent.” Perhaps I have misunderstood something. Perhaps you are thinking incorrectly.
Therefore, do not create factions within the organization that harm the entire body. If there is piety in your hearts, if you are working for the sake of God, if your goal is the pleasure of Imam al-Zamana (may peace be upon him), then you should refrain from doing anything that could damage this pure and well-structured organization — an organization in which much has been invested and many hardships have been endured.
If there is taqwa (God-consciousness) in your hearts, then you should be willing to make sacrifices.
Suppose one of your brothers does not think the way you do — you should temporarily set aside the matter and refer it to those more knowledgeable than yourselves, who have a broader understanding of Islamic issues and the challenges of the Shi’a community. Seek their counsel. Don’t let this disagreement turn into factionalism within the organization, which would result in harm.
I have said before — even during the visit of your respected central president to Peshawar — that we must not assume there can be no differing opinions among our companions. You are part of ISO, and enemies of Islam are constantly working to undermine it. They are making plans and strategies for its failure. One of their strategies could be to directly send their own people into your ranks. These individuals may wear beards and appear more religious than even you. They may dress like pious Muslims and behave accordingly — this has happened in places like Qom and elsewhere.
If they cannot infiltrate directly, they may use people like me as a medium. They may influence my thinking and, through me, cause divisions among you.
So I am not accusing either you or your fellow brother of being an agent. Do not accuse one another. As I said before, give your brother the benefit of the doubt. Instead of creating divisions within the organization, refer the matter to your supervisory council so that it can be resolved appropriately.
We are genuinely concerned that this issue — God forbid — could harm your organization. And we sincerely hope that what I have said to you is not just something you hear and forget, but something you take to heart and act upon.
Especially when it comes to issues like factionalism — may God protect you from it — you should leave such problems behind and return to your post united, with your hearts aligned as one.
Peace and blessings of Allah be upon you.
Question & Answer Segment
Question: Is politics separate from religion in Islam?
Answer:
In Islam, politics is not separate from religion. However, what we mean is not the current form of politics as practiced today. Rather, efforts should be made for the benefit of our Shi’a brothers. If, for instance, participating in elections becomes necessary, then with consultation from our fellow scholars and well-informed individuals, we will proceed, God willing.
For establishing an Islamic system, the first step is revolution. But by revolution, we do not mean storming Islamabad and taking control. Revolution requires hard work and preparation.
I recall that in 1963, some individuals visited Imam Khomeini (may God be pleased with him) and told him that conditions were favorable for taking action. Imam Khomeini refused, saying that there were not yet enough trained individuals who could replace the current regime. If we remove the Shah and his allies today, who will take over their responsibilities? So, he worked to develop those individuals, and eventually, the revolution succeeded. Those trained individuals assumed responsibility, and now, by the grace of God, they have reached a level where even through elections, they can aim for Islamic change. That was unimaginable before.
Even someone like Zia-ul-Haq — whether or not he was sincere about American-style Islam — failed to establish it in Pakistan, despite having full control. Why? Because the people working with him were not even prepared to implement that version of Islam.
Question: What about the current political landscape in Pakistan?
Answer:
It still reeks of sectarianism. If there’s any shift in their thinking in the future, that’s a different matter. But at present, the platforms and manifestos of religious political parties reflect sectarian tendencies.
The Tehreek-e-Nifaz-e-Fiqh-e-Jafaria has not formed any alliance or established formal relations with these parties on such issues. Some of our colleagues have worked with Jamiat Ulema-e-Islam (JUI), but only within the scope of Muslim unity (Ittehad-e-Bainul Muslimeen).
If we want to establish an Islamic system here that transcends sectarianism, then for now, the way forward is to work together under the banner of Muslim unity.
The Need for Unity and Harmony
Let me say this: the information I received in Peshawar has also been confirmed here—that is, some factionalism has developed among you, and you are not united in the way you ought to be. This is a disease. Look, brothers! I keep repeating: Satan cannot take a cleric like me to a cinema, understand? Satan cannot lure a cleric like me into a liquor store. Satan cannot convince me to shave my beard. Why? Because I fear public disgrace. I can’t go to the cinema because of shame, and I can’t shave my beard because of people’s judgment. So Satan tries to mislead people like me through other means. Likewise, for you, members of the Imamia Students Organization (ISO), the tactics will differ.
Your organization, by the grace of God, has reached a level where ordinary temptations that lead other youths astray cannot lure you. So how will Satan lead you astray? By planting in your heart the notion that whatever you believe must be the absolute and only path of ISO. Then you’ll start thinking that any brother who disagrees with your line must be an agent of America or working for someone else. This is incorrect. This is how Satan will mislead you.
Brother! Don’t immediately label me or someone else an American agent. Maybe I’m just mistaken. Maybe you are mistaken.
We must not form factions within this organization in a way that harms the entire movement. If you are truly God-fearing, if your work is for God’s sake and to please the Imam of our time (may peace be upon him), then you must not take any action that damages this pure and well-structured organization—an organization that has cost effort and sacrifice to build.
If you possess taqwa (piety), then be willing to make sacrifices. Suppose a brother’s perspective differs from yours—then instead of causing division, refer the issue to those more learned and informed in Islamic and Shia affairs. Let it be reviewed by your supervisory council. Don’t divide the organization into groups and factions.
I mentioned this even when your honorable central president visited Peshawar: don’t assume your understanding is the only valid one. Enemies of Islam will try to create barriers against ISO. To weaken your efforts, they will devise plans. One tactic is to insert their people into your organization—those who may appear more religious than you, with beards and Islamic attire. This has happened even in Qom and elsewhere.
Or they may not come directly but instead use someone like me as a conduit to inject their thoughts into your minds and create division through me.
Therefore, I do not call you or your fellow brother an agent. You should not accuse each other. As I said earlier, give your brother the benefit of the doubt. Do not create division—refer the issue to your supervisory council so it can be resolved appropriately.
We fear that, God forbid, this will harm your organization. We hope that what I’ve said is not only heard but acted upon from the heart. And if there is any trace of division here—may God prevent it—you will leave it behind and return to your posts as a united hand (yad-e-wahida), with hearts united.
Peace and blessings be upon you.
Question: Some people are portraying a group as a sub-organization of the movement, and provincial officials of TNFJ are unaware of their activities. Some introduce themselves as conveners. Have these roles been assigned by you?
Answer:
Regarding this matter, we had decided that for events like Haftah Wahdat (Unity Week) and Youm al-Quds, a separate platform, distinct from TNFJ, should be used. Accordingly, we appointed Mufti Inayat Ali Shah as chairman and Sulaiman Tahir as convener (though he declined). This was limited to such specific events. It was never intended—and is not acceptable—for this to become an alternative organization parallel to TNFJ.
If such a situation arises, it would be concerning for us and our colleagues. Hence, we publicly announced that the name of TNFJ will not be changed. We will continue to work for Muslim unity and related causes under this very name.
We’ve found that even if we changed the name, some people would still hate us. So why should we suffer from an inferiority complex? We will retain the name TNFJ and uphold the identity of Shi’ism while promoting unity.
Example: A brother once joined congregational prayers with Ahl-e-Sunnat and folded his arms, without placing a permissible object on the carpet to perform sajda. I scolded him. I told him that unity does not mean compromising core Shia practices. If the floor isn’t valid for prostration, place a paper or suitable object and keep your hands open while praying. Folding hands may give the wrong message and fail to show true unity. We aim to unite while preserving our identity.
So, I request that you work within TNFJ, ISO, or IO platforms. Do not create new ones, especially not ones that operate without the knowledge of the provincial leadership. We expect collaborative work through the established channels. If a new platform or event title is needed, it must come from the central office and through the provincial president. Any message outside that is not official.
Question: How should authority be divided between leadership and the public? For example, is it necessary to seek scholars’ permission before organizing a protest or rally? And if procedural differences arise, can clarification or permission be requested from the leader?
Answer:
We have clear policies—anti-imperialism, opposition to America and Russia, and support for Islamic movements, especially the Islamic Revolution of Iran. If your stance aligns with these policies, there is no need to notify us for every event. However, we expect coordination among you in Karachi and Sindh. Unity and coordination give more strength.
If you must respond to a situation within five hours, express your position through your own platform—ISO or TNFJ. Make your stance known.
Question: Can you clarify the roles of TNFJ, ISO, IO, and other organizations?
Answer:
There is an agreed plan to issue formal guidance for ISO and IO. ISO had sent us a letter for a meeting of the supervisory council on the 12th, but it couldn’t happen due to low attendance. We hope to schedule another meeting and issue a formal directive soon. It is essential.
Question: Should women from TNFJ in Sindh and Punjab observe proper Islamic hijab? Some are seen without hijab, which creates a negative impression.
Answer:[No answer was given.]
Question: TNFJ is a mass movement while ISO is a student organization. Sometimes ISO gets involved in activities that stray from its core objectives. Could you clarify ISO and IO’s current operational approach?
Answer:
As mentioned, a plan was made to issue a directive to clarify roles. ISO also proposed a supervisory meeting, but it couldn’t take place. We hope to resolve this soon with a formal statement.
Question: Is there a need for women volunteers in Lebanon?
Answer:
No, there is no need for women volunteers at this time. Our young men are actively engaged and sufficient for the cause.
Question: Among our members, there is some disagreement about how to interpret Imam Khomeini’s line. What are the clear guidelines on this matter?
Answer:
This is a topic that requires detailed discussion. As our respected scholar just mentioned, and we have elaborated somewhat, to truly grasp the “Line of the Imam,” we need to break it down into specifics. For example:
- What is the Line of the Imam in politics?
- In ideology?
- In society?
- In personal conduct?
- In devotion to God?
You can expand this list further. But to summarize the core principles:
- Political Dimensions of the Line of the Imam: “Neither East nor West.” Do not rely on America or Russia. Oppose tyrants. Don’t use falsehood to achieve truth.
- Ideological Dimensions: Religion and politics are intertwined. Reject static interpretations; embrace ijtihad.
- Worship and Devotion: Act for God alone. “Dissolve yourselves in Imam Khomeini as he dissolved himself in Islam.”
- Personal Life: Balance leadership and family duties. Oppose ego as well as imperialism. Keep disciplined.
- Connection with Ahl al-Bayt (a): Always maintain spiritual ties. Don’t neglect recitations and Ziyarat even while being revolutionary.
- Mourning and Sacrifice: Azadari is central. Islam survives through remembrance of Hussain (a). No path to God bypasses Ahl al-Bayt.
Conclusion:
This is the Line of the Imam — a path that merges politics with piety, revolution with reflection, and resistance with responsibility.
Let us not forget: the revolution lives through Azadari, through supplication, and through loyalty to the message of Hussain (a).
