The Grand Imam:

Supplication is a ceaseless charity if it is from a righteous son to their parents.

Allah will send to this nation someone to protect it from the dark clouds pouring in from the West.

We must pay attention to the modern media our children are watching, which has begun to tamper with and distort their innate nature.

The Grand Imam said: Supplication has been mentioned in the Holy Quran with more than one meaning, and the linguistic meaning is a request. He explained that if this request comes from the higher status to the lower, it is a command, and if it comes from the lower to the higher, it is a plea. However, if it comes between two people of equal standing, or from one servant to another, it is ambiguous. He pointed out that the formula of supplication in all cases is a command, even when it is directed from the lowest to the highest, as in the Almighty’s saying: “Our Lord, forgive us,” and His saying: “Our Lord! Grant us the good of this world (Quran, 2:201). The verbs “forgive” and “give us” here are verbs of command, except that they are limited to that in wording. The meaning of the imperative verb here turns into the meaning of supplication or plea, and vice versa if it is from the highest to the lowest, as it is considered a command. He added that if this is between two people of equal standing or peers, then it is not a command, as the true command only comes from the highest to the lowest, meaning that it only comes from Allah Almighty to the servant. Thus, the matter is ambiguous between the debaters.

In the twenty-sixth episode of the TV program “Imam Al-Tayyeb,” His Eminence explained the Almighty’s saying: “Do not treat the Messenger’s summons to you as lightly as your summons to one another” (Quran, 24:63) as some of the Companions used to call him (PBUH) by his name. Allah Almighty said that the Prophet (PBUH) has sanctity, and we must be polite with him, as he is the bearer of revelation, in accordance with the Almighty’s saying: “Say, ‘I am only a man like you, but it has been revealed to me” (Quran, 18:110). The revelation here elevates him, to the level of a perfect human being. 

He pointed out that when we study his honorable life, we become certain that it is beyond the capacity of an ordinary human being. No human being would have been generous as this noble Prophet, because Allah Almighty is the one who educated and raised him with these virtues in accordance with the saying of the Prophet [PBUH]: “My Lord disciplined me, and He perfected my discipline.” A person with these characteristics should be appreciated by those around him when they address him. They should only address him as “O Messenger of Allah” or “O Prophet of Allah.”

His Eminence emphasized the necessity of observing Islamic ethics when addressing elders in general. He emphasized that elders should not be addressed by their first name but rather their name should be preceded by expressions of respect and courtesy, such as “ḥaḍretak” (Your Grace). He pointed out that there has been a sudden decline in the level of upbringing at home and in educational institutions, and in the level of what children receive from the media in general, in addition to what our children receive today via modern electronic devices that have begun to tamper with their nature, distort it, and impose on them behaviors that are inconsistent with our traditions and Islamic ethics. However, despite all of this, Allah Almighty sends to this nation those who protect it from these dark, black clouds that are pouring in on us from the West.

Regarding the reason for the revelation of the noble verse in which Allah the Almighty says: “When My servants ask you about Me: I am truly near. I respond to one’s prayer when they call upon Me” (Qur'an 2:186). The Grand Imam said: This verse was revealed to answer the question of the Companions of the Messenger of Allah (PBUH) when they asked him, “Is our Lord near so that we may confide in Him? Or is He far so that we may call upon Him?” “Near” here does not mean nearness of position or essence, but rather nearness of knowledge, hearing, and mercy. He added that Allah the Almighty loves us to always turn to Him in supplication, as people's obedience does not benefit Him, nor does their disobedience harm Him. However, the attributes of the Divine Essence, such as pardon, and forgiveness, require the servant to always turn to Him in supplication, seeking them.

His Eminence concluded by pointing out that the difference between supplication and glorification is that supplication is a remembrance of Allah, while glorification is praise, and sanctification of Allah Almighty. He pointed out that supplication is a ceaseless charity if it is from a righteous child, in accordance with the saying of the Prophet (PBUH): “When a man dies, his deeds come to an end except for three things: ceaseless charity; a knowledge which is beneficial, or a virtuous descendant who prays for him (for the deceased).” 

So, supplication from a righteous child here is a ceaseless charity, the reward of which is granted to the one supplicated for, whether the father or mother. He advised those who turn to Allah in supplication to trust in Him, Exalted be He, and to realize that they have no refuge except the One to whom they supplicate, and that other creations are servants like them, who neither harm nor benefit them.