• Activities
• 23 Thi Alqida 1437

In Oslo, Sayyid Murtaza Al-Kashmiri says:
The leading Marja’iyah today is a symbol of fatherhood and Islamic Unity.

He was speaking at the symposium, held in the Norwegian capital Oslo, and attended by a large number of non-Arabic speaking Norwegians and various Muslim communities there. Shaykh Amjad Riadh, the General Supervisor for the Al-Ayn Social Care Foundation also addressed the audience.

Sayyid Al-Kashmiri began his speech by quoting the words of the Prophet (s.a.w.w.): “I and thou, O Ali, are fathers for this nation”. He then explained the Prophet’s (s.a.w.w.) paternal aspect and that of the immaculate guardians after him.

As an extension of this fatherhood, its rightful deputy leadership during the major occultation era – the Marja’iyah – exercised this role the best way possible; Marja’ after Marja’, Mujtahid after Mujtahid, personifying this path by their words, actions, wisdom and good advice; safeguarding Muslim lives and uniting their word - where unity of word was possible; away from the sectarian approach; waving the banner of unity and that which the holy Qur’an prescribes ((And hold fast, all together, by the rope which Allah (stretches out for you), and be

not divided among yourselves)) Holy Quran 3:102. These days, this fatherhood for all has been personified by Grand Ayatollah Seestani (long may he live) in his every course of action, sophistication and wisdom - in line with the path of his of divine ancestors. So, to understand what we have mentioned we highlight the following points:

1. The Marja’iyah encompasses all Muslim and Shia sects , even if they differ with it on some topics and views, accommodating them and treating everyone with high moral character and a spirit of a caring aimiable father.

2. The Marja’iyah does not get involved in the details of the differences between groups and parties, whether it be ideological differences, political or administrative, but settles for giving general advice which includes everyone under the Islamic umbrella, so that everyone can see it as a father for all, without taking sides in disputes so everyone can seek refuge with it as a compassionate caring father.

3. The Marja’iyah is a source of compassion and mercy to all the needy from non-Muslim, Muslim and Imamiyah communities. It provides assistance for all without question. This is seen and felt by everyone as a manifestation mercy, compassionate and caring fatherhood.

4. The Marja’iyah supports all projects or activities by any group that aim to serve the Muslim community or the Iraqi people without looking at the religion of that class or the faith of that side or group. What is important is to serve the human community and the Iraqi and Muslim people.

5. The Marja’iyah’s historic decree (Fatwa) i.e. Jihad Al-Kifaei, protected human civilization in Iraq and not just Shiite civilization. It protected the religious shrines in Iraq, churches and temples and did not onl protect Shiite holy shrines. It protected human life and thought, literature and culture – and did not only protect the Imamiyah thought, thus embodying the finest meanings of fatherhood for human society as well as for various Islamic sects.

6. The wise Marja’iyah is not just a status or a leadership or a fatwa issuing site, but rather represents the particular infallible leadership which is the patriarchal leadership - not absolute leadership.

The Marja’iyah rises above all criticism. Hundreds of abusive criticism are directed at the path it takes and at the leading Marja’iyah in person, but it do not pay attention to these criticisms. It does not allocate time or thought to them so it can continue its productive path of great achievements without drawing the Shiite community in futile arguments and without undermining the general status of the Marja’iyah in lingual and media debates. The Marja’iyah is like a flowing river that does not look back. A river which is full of bounties and generosity can only look forward because it is a source of achievements and giving and is not busy with petty differences and transient controversies.

The scholar Shaykh Amjad Riadh then spoke about the theoretical aspect of the leading Marja’iyah’s achievements as follows:

Firstly, a large generation of students were educated at the hands of H. E. Sayyid Seestani (long may he live) such that some of them reached high ranks of science, knowledge and publications. This is the major task that lies on the shoulders of the Marja’iyah, which is to cultivate minds and scientific personnel to sustain this path and its continuity through the ages until the time of reappearance [of the awaited one].

Secondly, the projects implemented inside and outside Iraq:

1. In Iraq:

a- Established multiple scientific schools and a residential complex for students of religious sciences in the holy city of Najaf.
b- A housing complex for those on low-income and displaced persons.
c- Al-Ayn Social Care Foundation, which provides care for orphans, widows and the needy. Currently the number under its care exceeds fifty thousand. In addition to other institutions under construction, which have not been announced yet.

2. Outside Iraq:

There are many institutions around the world:
a- Imam Ali (a.s.) Foundation in London and branches in Britain.
b- Al-Torath Foundation in Germany.
c- Al-Cauther Foundation in the Netherlands.
d- Al-Gheri Center in Belgium.
e- Al- Muntadhar (a.j.) Foundation and Al-Zahra Center in Sweden.
f- Al-Ghadeer and Al-Huda and Al-Kawthar Centers in Canada.
g- Imam Mahdi (a.j.) Center in Detroit in the United States.
h- Imam Ali (a.s.) Mosque in New Zealand.
i- In addition to institutions and centres, apartment complexes and libraries throughout Iran, as well as institutions in India, Pakistan, Bangladesh, Turkey, Azerbaijan and Indonesia.