During the ceremony marking the 40th anniversary of the passing of Martyr Seyyed Mushtaq Hassani in Behsud, the head of the Tebyan Center emphasized the necessity of internal and external jihad, and considered enjoining good and forbidding evil as one of the most important fields of this jihad. He said that jihad must be carried out in an organized and coherent manner so that it can have a real impact and reduce corruption and social problems. Referring to the important role of promoting religious knowledge, avoiding ethnic divisions, and emphasizing unity around religion and school, Hosseini Mazari considered the path to success in society to be following the path of Imam Hussein (AS). He also emphasized that sins and corruption are the basis for weakening society, and only by returning to the duty of enjoining good and forbidding evil can one achieve power.

Afghan Voice Agency (AVA) - Kabul: The ceremony marking the 40th anniversary of the passing of the late Sayed Mushtaq Hassani, a senior cadre and associate of the Central Office of the Center for Cultural and Social Activities of Tebyan, Afghanistan, was held on Friday, August 10, at the General Husseiniya of Kajab village, Behsud district, Maidan Wardak province. The ceremony was attended by Hojat-ul-Islam Wal-Muslimin Sayed Isa Hosseini Mazari, Director General of the Center for Cultural and Social Activities of Tebyan, family members and relatives of the deceased, and a group of residents of Kajab village.

Speaking at the ceremony, Hojat-ul-Islam Wal-Muslimin Hosseini Mazari expressed his regret over the loss of the late martyr Sayed Mushtaq Hassani and said: “Today I am both moved and happy; moved to be present at the memorial service for this dear one and saddened by his departure, because we have lost a handsome and influential youth and his place is very empty. I am happy that I was present for the first time in the presence of the people of Behsud; a region that has presented great men to society.

Regarding the necessity of jihad, he said: Jihad is obligatory for everyone; whether male or female, old or young, by any means and in any circumstances. Jihad is of great importance for preserving and expanding the school of thought, and a person must strive with his life and wealth in this direction. This duty will continue until the Day of Judgment, and no one can avoid it.

The head of the Tabyan Center added: Martyr Mushtaq was a mujahid; any act that is done with diligence and effort in the way of God is called jihad. Jihad is also divided into two types: internal jihad, which is a struggle against the self, and external jihad, which includes fighting an external enemy or social abnormalities.

He also emphasized: External jihad is carried out either through hard war, like the struggles of our people during past wars, or through soft war, which is cultural jihad, and every individual is obliged to be present in this field.

Hosseini Mazari continued to discuss the importance of jihad and the role of enjoining good and forbidding evil in society. He stated: "One of the important areas of jihad is the discussion of enjoining good and forbidding evil; a jihad that the divine prophets have taken up and Imam Hussein (AS) moved around this principle in his movement and worked hard to establish it. This principle is so important that Imam Hussein (AS) was willing to take up the sword for this cause."

Hosseini Mazari added: Enjoining good and forbidding evil plays a central role in our lives. If we succeed in our jihad and realize this principle as the axis of guiding people and promoting goodness, sins and transgressions in society will decrease and as a result, we will have a powerful society.

He emphasized: "We are all obligated to jihad and we cannot say that our work is finished. One of the jihads that is obligatory on everyone is enjoining good and forbidding evil." If this principle is realized in society, we will have a strong, magnificent, proud society in this world and prosperous in the hereafter; but if we are weak in this area, society will be weak.

The head of the Tebyan Center pointed out two factors that weaken society: The first factor is the human factor. That is, when women and men who should strive for the authority of society cannot perform their duties due to being caught in sin, financial, administrative or moral corruption, society is weakened. Corruption and vices cause individuals to lack the ability to work effectively and cannot lead society towards strength and stability.

He noted: One of the reasons for the fall of the republic was the existence of widespread corruption and vices in society, which prevented people from effectively working towards the authority of society.

Hosseini Mazari also pointed out the second factor, which is the "heavenly factor," and said: Sin has consequences. When a person commits sin, his success is taken away from him and he cannot work for the authority of society, and God also punishes him. Many of the problems and hardships that occur in our lives are due to our own actions and sins.

Referring to the noble verse “And whatever calamity befalls you, it is because of what your hands have earned, and they pardon much,” he said: God Almighty clearly states that the calamities and hardships that befall us are due to our own actions and behavior; although God also forgives and overlooks many of our sins. If we were to be punished for every sin, perhaps nothing would be left for us.

Hosseini Mazari added: Some of the hardships and calamities in life, such as house fires, illness, and even some deaths, are due to sin and sin. The Prophet of Islam (peace be upon him and his family) said that whenever immorality and evil deeds become apparent in society, diseases that were previously unknown will emerge.

Hosseini Mazari emphasized: If we neglect the issue of enjoining good and forbidding evil and society falls into sin, numerous problems will arise, the cause of which is first ourselves and then the consequences of our sin and God's punishment. He considered the way to prevent these consequences to be to act on this divine duty and added: If we commit a sin, we must quickly seek forgiveness and ask God for forgiveness.

The head of the Tebyan Center went on to explain the consequences of seeking forgiveness and the importance of organized jihad in the path of enjoining good and forbidding evil. He stated: The first result of seeking forgiveness and returning to God is the rain, as stated in verses 10 to 12 of Surah Nuh: “He sends down upon you rain from the sky.” The second result of seeking forgiveness is an increase in wealth and children: “And He will provide you with wealth and children.” The third result is the enjoyment of gardens and flowing rivers, which are signs of increased sustenance and prosperity: “And He will make for you gardens and make for you rivers.”

Hosseini Mazari also referred to the narration of the Prophet of Islam, peace be upon him and his family, and added: "He who seeks forgiveness a lot will be saved from all kinds of sorrow and grief, and sustenance will come to him from ways that cannot be counted at all."

The head of the Tebyan Center emphasized: "If we act in our lives in accordance with the duty of enjoining good and forbidding evil, first at the individual level, then at the family, clan, neighborhood, district, and finally the country, we will have a strong, healthy, comfortable, and glorious society."

Emphasizing the need for organized jihad, he said: "This jihad should not be scattered and individual; rather, it must proceed with coordination and a coherent organization so that it can have a real and effective impact."

Hosseini Mazari discussed why the name of Imam Hussein (AS) has endured and emphasized that this enduring legacy is because Imam Hussein (AS) did not act individually, but was accompanied by his family, friends, and like-minded people. According to him, although the number of his companions was small, they were a well-organized group that was present in Karbala and fought jihad in the path of fulfilling the obligation of enjoining good and forbidding evil. For this reason, the name of Imam Hussein (AS) is still alive and his handwriting will retain its brilliance until the Day of Resurrection.

Hosseini Mazari added that in order to succeed in the field of struggle and jihad, one must move on the path of organized and organized jihad. He expressed regret over the current situation of the youth, who when asked about belonging to a front or organization, give negative answers such as "We are shot by the organization, we are shot by the party, we are shot by the organization!" and their minds imagine the bitter past of factionalism, war, and the destruction of Kabul that occurred due to the behavior of parties and factions after the victory of the jihad.

He clarified that the meaning of an organized movement is a movement centered on God and religion that strengthens unity in society, prohibits creating differences, prohibits the destruction of personalities, and considers ethnic discussions to be forbidden.

Stressing that if ethnicism is raised as a goal or idol, this movement is polytheistic, Hosseini Mazari said: Islam has never made ethnicity the axis of unity and religious movement.

The head of the Tebyan Center also criticized some seminary elders who interpret religion from an ethnic perspective and divide seminaries and the Islamic nation based on ethnicity. Referring to the slogans “We have nothing to do with Najaf, we have nothing to do with Qom, we want an Afghan movement,” he said that this perspective is rejected by Islam and if the perspective is based on religion and sect, a Muslim in Kabul is no different from a Muslim in Tehran, Washington, Gaza, Yemen, and other parts of the world.

Hosseini Mazari emphasized that all Muslims are brothers and sisters and the only difference between them is piety. The main goal of jihad is to achieve the commandment of good and the prohibition of evil, to create piety in society, to promote people's religious knowledge and to increase their understanding of religion, sect and school.

Continuing his speech, the head of the Tabyan Center emphasized the promotion of religious knowledge as a way to overcome ethnic differences and said: "Believe me, if our religious knowledge increases, the discussion will no longer be about ethnicity." He added that the main axis is the Prophet of Islam (peace be upon him and his family) and his descendants and the infallible Imams (AS) and the movement should be on the path of the line of guardianship and Imam Hussein (AS).

He emphasized that the line of Imam Hussein (AS) is not limited to that historical event in 61 AH, which some speakers only address in the form of a prayer and eulogy, and consider the martyrdom and burial of the Imam as the end of the story. Rather, this line is a living and ongoing line that continues to this day in the world, and we continue to serve this path.

Hosseini Mazari continued that today the line of Imam Hussein (AS) is in opposition to arrogance, and he considered its example in the struggle of the people of Gaza against Israel and also the resistance of the Islamic Republic of Iran against America. He stated that we must act within the path and framework of the thought of Imam Hussein (AS), and this path is beyond ethnic issues and there is no longer a need for separation based on ethnic and religious affiliation.

The head of the Tebyan Center emphasized that anyone with a religion, denomination, and school of thought must be included in this framework and strive to create unity in Afghan society and among believers.

Hosseini Mazari called on all brothers and sisters to maintain respect for all fighting figures, whether those who have left the country or those who are currently present in the country, and to join the path of unity around religion and school. In the end, referring to the figure of the late martyr Seyyed Mushtaq Hassani, the head of the Tabyan Center stated that we should all melt religion and school like him.

The full text of the speech of Hujjat al-Islam wal-Muslimin Hosseini Mazari at this ceremony is as follows:
In the name of Allah

Discomfort at the passing of the late Seyyed Mushtaq Hassani/Happiness at being in the presence of the people of Behsud
First of all, I would like to express my condolences on the heavenly ascension of my dear brother and fellow fighter, revolutionary and mujahid, Mr. Sayyid Mushtaq Hassani to his parents, my respected colleague, Mr. Sayyid Hassan Hassani, his uncles, his other sisters and brothers, and all his relatives, relatives, and devotees of this family. Today I am both moved and happy, moved by the fact that I am present at a meeting held to commemorate the late Sayyed Mushtaq Hassani, and I am saddened by his departure and truly saddened because a very graceful and influential young man has passed away from us, and today his place is vacant, and in his absence we held a mourning ceremony and assembly. I am happy that for the first time I am in the presence of a group of Behsud people and that I am stepping into the fertile land of this land and region. Behsud's name is prominent in Afghanistan, and the men he has presented to society have been famous, service-minded, militant, mujahid, and revolutionary men.

First point: The importance of jihad and its necessity
In the opportunity I have, I would like to share with you some points. The first point is about this blessed verse that I recited: The issue is jihad. Jihad is obligatory for everyone, whether male or female, old or young, using any means, using any facilities, and in any circumstances. Because jihad to preserve the school, revive the school, and advance and expand the school is so valuable that a person should spare no effort to achieve this goal and should enter the arena and stage with his own wealth and life. Ultimately, those who are poor must enter the arena of struggle with their lives, but those who are rich must do so with both wealth and life.

The obligation of jihad is with a person until death
This obligation has existed from the moment it was revealed to the Prophet of Islam (PBUH) at the beginning of Islam until the Day of Resurrection, and no one can escape from this command of God and say that jihad is not necessary for us or is not obligatory, or that jihad was a one-time thing, we did it, we used our share anyway, and now it is time to retire. No, from the moment a person understands the circumstances and knows his left and right hand, he must be present in the arena of jihad, and this movement and this situation must exist until the moment of death.

Second point: Regarding the personality of the eager martyr; He achieved the status of a martyr
The second point regarding the character of the martyr is Mushtaq. I said in a meeting in Kabul that Mushtaq is a martyr and the second martyr of the family, why?! Because if every person, if all his actions are centered on God, in the path of God, with the remembrance of God and in accordance with the instructions of the infallible Imams (peace be upon them), even if he dies under the covers, he is a martyr and has the status of a martyr. It is true that he did not roll in his own blood on the front line and was not martyred in front of the enemy and in a face-to-face war, but he achieved the status of a martyr. Therefore, today's meeting is a memorial meeting for this martyr.

Martyr Mushtaq was a Mujahid element and personality
My title today regarding Martyr Mushtaq is that Mushtaq was a Mujahid element and personality. Now, you may be wondering, what does that mean?! Where was Martyr Mushtaq present during the 14-year jihad?! Or where was Sayyed Mushtaq present during the 20-year jihad against America, that you claim that this person was a Mujahid?! The answer to this question is that any action that is accompanied by effort and is done in the way of God is called jihad. And the one who acts in the way of God, with effort and effort, and is present in the field of struggle, this person is a mujahid.

Dimensions of Jihad: Internal and External / Internal Jihad is Jihad with the Self
Now, jihad is either internal jihad or external jihad; internal jihad is jihad with the self. That is, a person who fights against the desires of his soul, strives and gains control over the soul and puts the soul in his control, this is a mujahid and his jihad is the greater jihad. The greatest jihad and the most effective jihad is the greater jihad.

The second path of external jihad: fighting against social anomalies
The second path of external jihad is fighting against social anomalies. There is no enemy at all, there is no so-called enemy outside that has invaded us, like the current situation, but against social anomalies we need to fight, we need to fight, we need to confront. In this confrontation, again, you see that there are special conditions and our war is a jihadist war.

Paths of external jihad: hard war and soft war
Okay, now these two paths of external jihad are carried out in two other ways. Whether we are facing an external enemy or social anomalies, we either resort to a hot war or to a soft war. A hard war is the war that our people and you participated in during the jihad periods that I mentioned. Or we resort to a soft war. We have a very wide space in the field of soft war. Therefore, we have a cultural jihad in the field of soft war. In the field of culture, each of us, each of us, each of us, each of us old, each of us young, each of us woman and each of us man are obliged to engage in jihad and strive in this field. Everyone must be present in this field to the extent of their ability, everyone must be present in this field to the extent of their capacity. We have an economic war or we have an economic jihad. Well, because time is short, I cannot give further explanations and details about each of these, because it will definitely take a lot of time. We have a political jihad, a security jihad, a social jihad, and there are various jihads in our lives that all of us and you can be present in and fight and strive for.

One of the important areas of jihad: Enjoining good and forbidding evil
One of the important areas of jihad that is very important is the issue of enjoining good and forbidding evil. A jihad that the divine prophets had in mind. A jihad that Imam Hussein (AS) started moving around this principle in his own movement and was in the field with seriousness to establish this divine obligation. And you see that this principle, and the establishment of this principle and this matter, are so important that Imam Hussein (AS) is ready to take up the sword on the scene.

The uprising of Imam Hussein (AS); a combination of cultural work and military struggle
Imam Hussein (AS) had been doing cultural work in this regard for years. The uprising of Imam Hussein (AS) is not limited to the time when he left Medina, went to Mecca, and from Mecca came to Iraq and the land of Karbala. Before that, Imam Hussein (AS) worked in the cultural field, worked hard in the field of propaganda, tried in the media field, struggled, and fought, but it did not yield any good. Finally, Imam Hussein (AS) fought politically, fought militarily, took up the sword and fought in the land of Karbala until all his companions were martyred and finally he himself was martyred and then his family was taken captive.

The importance of enjoining good and forbidding evil in jihad and the power of society
Look brothers and sisters! The discussion of enjoining good and forbidding evil is an influential axis in our lives and yours. If we succeed in achieving this in our jihad and we achieve enjoining good and forbidding evil in the direction of promoting good and guiding people to avoid evil, sins and transgressions will decrease in society, and if enjoining good and forbidding evil is achieved in society, society will become a powerful society.

Enjoining good and forbidding evil is an obligatory jihad
Brothers and sisters! Let us be alert; at the beginning I said that all of us and you are obligated to jihad, all of us and you are obligated to be on the front lines of struggle and jihad. It is not that we say that we have finally finished and we no longer want to strive, no! We are obligated and we must strive anyway, and one of the obligatory and necessary jihads that is obligatory on all of us and you is the discussion of enjoining good and forbidding evil. If this axis and principle are realized in society, that society will become a powerful society, that society will become a glorious society, that society will become a society that is proud and honorable in this world and prosperous in the hereafter. But if, God forbid, we are weak and cannot be active in the fulfillment of enjoining good and forbidding evil, be influential, and do not fulfill our duties, that is when society will become a weak society.

Factors of Society's Weakness: The Human Factor and Contamination with Sin
The weakness of society also has two factors. The first factor is the human factor. Why does society become weak?! Because all the men and women who should work, work hard, and sacrifice their honor, means, and lives for the authority of society, these people do not do this. These people are not able to fulfill this duty, why?! Because they are caught in sin, because they are caught in vulgarity, because they are caught in corruption. Corruption is either financial corruption, or administrative corruption, or moral corruption. Well, when society is caught up in vices, sins, and transgressions, the men of this society, as the students say, fall out of favor and are no longer able to work for society, they are no longer able to work for the authority of the people and the country, and like during the republic, all the lines of social organization are lost to them.

Corruption of the Republic
You realized during the republican era how much corruption there was in society, how much evil there was in society, what did the personalities who should have worked for our people do?! The personalities who should have worked for society worked for themselves. I have the addresses of some ministers abroad who have invested millions of dollars in a certain country, built hotels and built such houses for themselves, have such cars, and have abundant facilities. Well, where did these facilities come from?! Assuming that these are businessmen, what business did they have and how much monthly income does this businessman have that he suddenly comes to a city, invests tens of millions of dollars and starts a business, and that too in a country other than Afghanistan?!

The roots of corruption: atheism and immorality
Well, it is clear; Because this gentleman has no religion, because this gentleman has no morals, because he has not adhered to religious issues, and his entire being is filled with sin and moral corruption, he has become involved in theft, he has become involved in taking bribes, he has organized his life with bribes. And then, out of fear that he will be exposed in Afghanistan, or arrested, or trapped, or because he is clear in his heart that with corrupt personalities like himself, stability will not come to Afghanistan, so he says to himself that if I make this investment in Kabul or in one of the provinces of Afghanistan, if tomorrow the country collapses and the republic is destroyed, my capital will also be destroyed. That is why these people have transferred their capital abroad.

Corruption, an important reason for the fall of the Republic / Re-emphasizing the role of the human factor in weakening societies
One of the important reasons and one of the main and central reasons that caused the fall of the Republic was because of the corruption that existed in society, because of the vices that had penetrated society. These vices prevent people from doing effective work, they do not succeed at all in serving the people, society, and the people of the homeland and in working towards empowering society and being effective. This is where the human factor weakens the infrastructure of society, weakens the foundations of society, and ultimately, a weak society, a failed society, a disjointed society will emerge.

The second factor in weakening society: the heavenly factor and the consequence of our own sins
The second factor that weakens society and weakens humans! is the heavenly factor. Brothers and sisters! Sin has consequences. If we commit a sin, in addition to our success being taken away and we being unable to work for the authority of society, God Almighty will punish us from this side as well. We have various verses and narrations that say that most of the problems and dilemmas that arise in our lives and are faced with us are due to our own actions, due to the sins we commit, due to the problems we have in our lives.

The Negative Effects of Sin in Life; Based on Divine Verses and Narrations of the Infallibles (PBUH)
I have written down a few verses and narrations here for your reference, which show how much our bad deeds have a negative effect on our lives. The verse “And whatever calamity befalls you is because of what your hands have earned, and they pardon much” is not what I am saying here, but God Almighty clearly says: Whatever calamity befalls you is because of what your hands have earned, and they pardon much.” This is while, brothers and sisters, “And they pardon much” means that God Almighty ignores and overlooks most of our sins; because if it were decided that there would be punishment for every wrong deed we do, there would be nothing left for us.

We will be answered for some of our wrong deeds in this world
Some of our deeds will be questioned in this world. If our house catches fire, if our child burns his leg, and if we ourselves get sick; we even have numerous narrations that many deaths are not due to natural death, but because of a sin we have committed, because of a sin we have committed that causes these problems to arise in our lives.

Some emerging diseases are due to human sin
We also have a narration from the Prophet of Islam (peace and blessings of Allah be upon him and his family) who said, “Indecency has never appeared in a people until they make it public, except that plague and pains that had not existed among their predecessors who had passed away” Whenever acts contrary to chastity become widespread in a society and become public and obvious, diseases appear and manifest that did not exist before. You see that many diseases are due to our sins and transgressions, diseases that arise in our time that did not exist in the past at all; For example, one of these diseases is AIDS. AIDS did not exist in the past, but in recent years or decades, it has been present in human society. AIDS is caused by unconventional sexual contacts and relationships.

Other narrations from the Prophet of Islam (peace be upon him and his family) in explaining the consequences of sin in society
There are various other narrations from the Prophet of Islam (peace be upon him and his family) that I will quickly read to you the meaning of these narrations:
Whenever short-selling becomes widespread, people suffer from famine and high prices. The next narration, if people refuse to pay zakat, they suffer from a lack of rain and droughts are due to this. The next narration, if people break their covenant with God, their enemies gain control over their lives and property. The next narration, if judges do not rule with justice, they cause war and disagreement.

Therefore, brothers, let us be aware that problems are serious problems. If we neglect the issue of enjoining good and forbidding evil and society becomes involved in sin and disobedience, many problems will arise, the first cause of which is ourselves, and the second cause is also ourselves, but we will be punished by God. But what is the way to prevent the consequences of sin and divine punishment?! The way is for us to act in accordance with the fulfillment of enjoining good and forbidding evil. Now, if we have committed a sin against God's will, we should quickly seek forgiveness and ask God for forgiveness: "I said, "Forgive your Lord, for He was forgiving, sending heaven upon you constantly and extending you." With wealth and sons, and He will make for you Paradises and He will make for you rivers.

Consequences of seeking forgiveness based on verses 10-12 of Surah Nuh
Well, what is the consequence of asking for forgiveness?! The first consequence of seeking forgiveness, not sinning, clinging to God, being a servant of God, and acting on the path of God’s oneness, according to verses 10 to 12 of Surah Nuh, is that in this case it will rain: “He sends down rain upon you from the sky.” The second consequence of seeking forgiveness is that God will help you with wealth and many children. That is, if you seek forgiveness, your wealth will increase and, so to speak, you will have many children: “And He will provide you with wealth and children.” The third consequence of seeking forgiveness is that God will provide you with gardens and orchards, and rivers will also flow, which of course are in line with the increase in sustenance and topics like this: “And He will make for you gardens and He will make for you rivers.”

Narration of the Prophet of Islam (peace and blessings of Allah be upon him and his family) about the effects of seeking forgiveness
The Prophet of Islam (peace and blessings of Allah be upon him and his family) also has a narration in this regard: “Whoever seeks forgiveness more, Allah will make for him a way out of every difficulty, and a way out of every difficulty, and his sustenance will be from where he cannot be counted.” The one who seeks forgiveness more often will be saved from every kind of distress and sorrow, and will be provided with sustenance from ways that cannot be counted at all. This is the narration that I have presented to you regarding the effects of seeking forgiveness; And of course, there are numerous verses and narrations that there is no time to mention.

The fulfillment of enjoining good and forbidding evil empowers the individual and the society
If we succeed in our lives in enjoining good and forbidding evil and fulfill this divine obligation first at the level of ourselves, then our own family, then our relatives, relatives, environment, neighborhood, district, province and country, then both our individual and our family, our environment and our society as a whole will become a powerful, great, wealthy, healthy, comfortable and comfortable society. But what is important is that all of us and you are obligated to this struggle and jihad.

Our jihad must be organized and structured
And now what is more important is that this jihad must be an organized and structured jihad. A scattered jihad and everyone acting on their own is not possible. Anyone who says and does something in their own way, so to speak, will not have much impact. Our jihad in the direction of enjoining good and forbidding evil is effective when we act in an organized manner.

The reason why the uprising of Imam Hussein (AS) is lasting is that it was organized
Why is the name of Imam Hussein (AS) lasting today?! Why does the burning candle of Imam Hussein (AS) become brighter every day?! Because Imam Hussein (AS) did not start the work individually, but he himself, his family members, and his friends and like-minded people were also with him. It is true that their group was small, but they were a fully organized and organized group that was present in Karbala and fought and struggled in the direction of fulfilling the obligation of enjoining good and forbidding evil. For this reason, the name of Imam Hussein (AS) is alive and his line will continue to shine until the Day of Resurrection. Therefore, if we want to be successful and victorious in the field of struggle and struggle, we must definitely move on the path of organized and well-organized jihad.

The bad actions of currents in the past have caused young people to stay away from organizational work
It is a great pity that today, if our young people are asked which front, faction or group they are associated with and what organizational work they do, they answer: "Dad, shoot us from the organization, shoot us from the party, shoot us from the organization!" And the image of the past quickly comes to life in their minds. A past in which the actions of our parties and factions during the jihad, and after the victory of the jihad, caused the destruction of Kabul; a past that was accompanied by controversies, factionalism, differences, wars and conflicts of the last twenty years. But I do not mean such an organized movement.

Rejecting the Ethnic-Centered View in Religion and the Necessity of Unity of the Islamic Ummah
Today, individuals, personalities and even some of our seminary elders talk around the axis of ethnicity and interpret religion from an ethnic perspective. They see the discussion of seminaries and the Islamic Ummah from an ethnic perspective. A gentleman sits in a corner and chants that we have nothing to do with Najaf, we have nothing to do with Qom, we want an Afghan movement, Afghan, Afghan, Afghan! Father Islam rejects this view. If our view is based on religion and sect, the Muslim in Kabul is no different from the Muslim in Tehran, Washington, even Israel, Gaza, Yemen and other parts of the world. We are all Muslims, we are all brothers and sisters, and in Afghanistan, all our people are together.

The criterion of superiority is piety, not ethnicity; the goal of our jihad is to create piety in society
Our only difference is in the issue of piety. If every human being is pious, he is close to the divine court. And our goal is to create piety in society through our jihad, in line with the fulfillment of enjoining good and forbidding evil, and to increase people's understanding of religion, sect, and school.

The line of Imam Hussein (AS) is beyond ethnicity; the line of Imam Hussein (AS) continues
Brothers and sisters! Believe me, if our religious knowledge increases, the issue will no longer be an issue of ethnicity. The axis is the Prophet of Islam (peace be upon him) and the descendants of the Prophet (peace be upon him) and the infallible Imams (peace be upon them). The axis is the line of guardianship; moving on the path of Imam Hussein (AS); Not just that Imam Hussein that some of our speakers only mention in the context of the shrine, the rubai and the eulogy, in the same year 61 AH, and then they martyr him there and bury him there! No, but the Imam Hussein who continues to this day. The line of Imam Hussein (AS) is a living and current line. It is a line that is still flowing in the world today and we continue to serve this path.

Moving in the path of Imam Hussein (AS)’s thought does not recognize ethnicity and religion
We want to work and act in the path of Imam Hussein (AS) and within the framework of Imam Hussein’s thought. This is no longer a discussion of ethnicity, a discussion of brother, uncle, maternal uncle, so-and-so, etc. Anyone who has a religion, a sect, a school, must be included in this framework and must work to create unity in Afghan society and among the people of Afghanistan and among believers.

Call for unity around religion, sect, and school
Brothers and sisters! The main and important goal of the Tebyan Center, which has been present on the scene of struggle for 36 years this year, is this. We started the struggle on this basis and have continued it until now, and we will continue on this path from now on. And I ask all brothers and sisters to be present and enter this path, with this path; while maintaining respect for all the fighting figures, both those who left and those who are currently present in the country. I respect all of them, I pray for all of them, and I am a servant to all of them. But this is my view and my call to all is that, brothers! We must gather around religion, we must gather around religion and school, and like the personality of the late Seyyed Mushtaq Hassani, we must melt ourselves into religion and school.

Martyr Seyyed Mushtaq Hassani was in the service of thought and school
Today we are present at the memorial service for a young man who sacrificed his existence, his personality, and his entire being for Islam. Because in the almost ten years that I served this young man, he was in the service of thought, in the service of thought, in the service of school and religion with all his being. And certainly the presence of such young men on the scene can make us powerful, can make us great, can raise us in society; and with our cohesion and unity, we can enjoy authority and greatness.

Ending with prayers for the soul of the late Hassani and wishing for martyrdom
I will not bother my dear ones any longer. Although it is Friday and the first prayer is not very important in terms of Friday prayer, I will end my speech here, since the call to prayer is coming. I ask God Almighty to make the young man's soul happy and to reunite him with his pure ancestors, and to grant us the success to fulfill our responsibilities on the path of religion, on the path of religion and school, and in line with the fulfillment of the obligation of enjoining good and forbidding evil, and to continue to live a bright and proud life in society, and finally, to emerge and shine in the footsteps of the Imam of the Time, may God hasten his return. And may our end of life be martyrdom in the path of God Almighty.