In Islamic teachings, the principle of human solidarity is deeply grounded in the Holy Qur’an, the tradition of the Prophet Muhammad (pbuh&hp), and the guidance of the Ahl al-Bayt (p). Islam presents human dignity and moral responsibility toward others as foundational pillars of a righteous society.

Quranic Foundations of Human Solidarity

The Shared Origin of All Humanity
“O humankind! Indeed, We created you from a male and a female and made you into nations and tribes so that you may know one another” (49:13).

Cooperation in Goodness and Piety
“And cooperate with one another in goodness and righteousness” (5:2).

Teachings of the Prophet (pbuh&hp) and Ahl al-Bayt (p) on Human Solidarity

Sayings of the Prophet on Human Solidarity
“The believers, in their mutual affection, mercy, and compassion, are like a single body: when one limb suffers, the rest of the body responds with wakefulness and fever.”) Bihar al-Anwar, vol. 74, p. 274)/ Imām Jafar al-Sadiq (p), who reported that the Prophet Muhammad (pbuh&hp) said, “Whoever begins the morning without caring about the affairs of the Muslims is not one of them; and whoever hears a person calling out, ‘O Muslims, help me!’ and does not respond to him, is not a Muslim” (al-Kulayni, al-Kafi. vol. 2, p. 164).

From Imām Jafar al-Sadiq (p), who said that the Messenger of God (pbuh&hp) declared, “All people are the dependents of God, and the most beloved of them to God is the one who brings benefit to His dependents and brings joy to a household” (al-Kulaynī, al-Kafi. vol. 2, p. 164).

In these two teachings, the Prophet Muhammad (pbuh&hp) emphasizes that faith is inseparable from social responsibility. A believer must care about the struggles of others, respond to cries for help, serve God’s creation, and actively spread kindness. Through these words, the Prophet nurtures a spirit of compassion, solidarity, and human fellowship, reminding us that true religiosity reveals itself in our commitment to the well-being and dignity of all people.

The Universal Brotherhood of Humanity,

Imam Ali (p) states, “People are of two kinds: either your brothers in faith, or your equals in creation” (Nahj al-Balaghah, Letter 53)

The Virtue of Serving Others
Imām Jafar al-Sadiq (p) reported that God, Mighty and Glorious, said, “My creation is My dependents; and the most beloved among them to Me are those who treat them with the greatest kindness and strive most diligently to fulfill their needs.” (al-Kafi, vol. 2, p. 199).

This noble narration highlights a core ethical principle in the teachings of the Ahl al-Bayt (p): true devotion to God is inseparable from serving His creation.

Human beings are described as “dependents” of God, which emphasizes both their dignity and their vulnerability. Those who are most beloved to God are therefore not defined by status, scholarship, or ritual display, but by kindness, compassion, and active engagement in meeting the needs of others—especially the vulnerable and marginalized.

This hadith is frequently cited in Shia ethical literature to underscore the spiritual value of social responsibility, humanitarian service, and caring for the ummah.

A Contemporary Example of Human Solidarity

A remarkable modern expression of moral solidarity occurred in March 2021, when Grand Ayatollah Sayyid Ali al-Sistani welcomed Pope Francis to Najaf. Through this meeting, and the exchanges surrounding it, both leaders reaffirmed shared commitments:

• the sanctity and dignity of every human being,
• the rejection of violence, extremism, and injustice,
• the protection of vulnerable and marginalized communities,
• the promotion of peaceful coexistence,
• and the defense of equal citizenship for all.

Their encounter demonstrated how authentic religious leadership can elevate the principles of compassion, justice, and human fraternity across political and cultural divides.

Final Reflection

International Human Solidarity Day reminds us that:

• humanity faces interconnected and escalating crises,
• the suffering of one community impacts all,
• and justice cannot be realized without collective moral responsibility.

The teachings of the Holy Qur’an, the Prophet (pbuh&hp), Ahl al-Bayt (p), and the contemporary example of Grand Ayatollah al-Sistani all point to one unifying truth:

Human solidarity is a moral, spiritual, and global duty—one that can only be fulfilled through cooperation, compassion, and shared responsibility.

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World Mental Health Day (October 10) offers a valuable opportunity to reflect on one of humanity’s most fundamental needs: mental well-being and inner peace. 

In times of crisis, almost everyone experiences psychological distress. Homes may be destroyed, families separated, and communities torn apart. Studies show that while one in five people may suffer from a mental health condition, nearly all who are affected feel emotional strain and broken social ties—impacts that last long after physical safety returns. Migrants and refugees are especially vulnerable, with over 123 million people forcibly displaced by the end of 2024, most of them in low- and middle-income countries where health-care systems are already overburdened and access to mental health services is extremely limited.

We also live in an age of new forms of stress and anxiety: being bombarded by overwhelming flows of information where truth is often hard to distinguish from falsehood; facing the uncertainty of climate change and the threat of environmental crises; and living in nations where, despite apparent peace, people suffer psychological insecurity from the looming fear of future wars.

In Islam, true tranquility is attained through the remembrance of God and living an ethical life. The Holy Quran states,  “Indeed, it is in the remembrance of God that hearts find rest” (13:28).

This spiritual state ultimately leads to the station of the nafs al-muṭmaʾinna (the reassured soul), “O reassured soul, return to your Lord, well-pleased and pleasing [to Him]” (89:27–28).

Islam connects mental health not only with faith but also with the dignity of the human being. The Quran affirms, “And indeed, We have honored the children of Adam” (17ʾ:70).

This inherent dignity is the foundation of every effort to safeguard both the physical and mental well-being of human beings.

As Muslims, we are reminded that caring for the mind and soul is as vital as caring for the body. Prophet Muḥammad (pbuh&hp) taught that the believer’s strength lies in patience (ṣabr) and trust in God (tawakkul). Ensuring access to care and compassion for those suffering distress—whether in conflict zones or in our own neighborhoods- is a sacred responsibility that strengthens resilience and preserves human dignity.

Global Challenges Threatening Mental Health

Today, mental health is more threatened than ever before. Armed conflicts and protracted wars, forced migration, the disruption of ecological balance and biodiversity, rampant inflation and economic crises, and global threats such as climate change all cast a heavy shadow on the psychological well-being of societies.

The consequences of these crises are not limited to the present generation; future generations will inherit collective anxieties, social instability, and psychological insecurity. In this context, attention to mental health as a fundamental human right becomes more critical than ever.

The Grave Responsibility of Governments and Leaders

According to Islamic teachings and international human rights standards, governments and leaders bear a heavy responsibility regarding the mental well-being of their societies. Providing for people’s basic needs—education, housing, nutrition, dignified employment, and an environment free from violence and discrimination—is central to ensuring the psychological security of citizens.

Neglecting these duties not only undermines mental health but also threatens the political and social stability of nations. We remind policymakers that they hold a profound moral and divine responsibility toward the inner peace of their people, and that mental health must be at the heart of national policies.

I.M.A.M.’s Efforts in Promoting Mental Health

In pursuit of its mission to enhance individual and social well-being, I.M.A.M. has undertaken a range of initiatives in the field of mental health, including:

• PSYCHED4U, a new program focusing on Psychology, Youth and Childhood development, and Education, which provides accessible educational resources and solution-based tools at the intersection of psychology and Islamic principles.
• Specialized webinars and educational posts on the I.M.A.M. website that address stress management, anxiety, and psychological resilience within Muslim communities. You can see examples of these webinars here, as well as in these posts here and here.
• Interactive workshops for families and youth, designed to strengthen communication skills, support conflict resolution, and reduce personal and social tensions.
• Interdisciplinary programs bringing together religious scholars, psychologists, and social scientists to explore the relationship between Islamic spiritual teachings and modern scientific findings on mental health. You can see an example of these programs here.
• Promoting faith-based mental health initiatives to emphasize the essential nature of religiously compatible healing for all, while seeking to integrate spiritual values with compassionate care and community support.

I.M.A.M.’s Message on this Day

On World Mental Health Day, I.M.A.M. emphasizes that human dignity, the remembrance of God, and the attainment of the nafs al-muṭmaʾinna (reassured soul) form the foundation of social peace and the sustainable future of humanity.

We remind leaders of their ethical and political responsibility in this domain, and we call upon all people to strengthen solidarity, support one another, and give priority to mental health—especially for the most vulnerable members of society.

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The International Day of Awareness of Food Loss and Waste, observed annually on September 29, draws urgent attention to the crisis of wasting food while millions remain hungry. According to the Food and Agriculture Organization of the United Nations (FAO), around one-third of all food produced globally—approximately 1.3 billion tons every year—is lost or wasted, even as over 800 million people face hunger daily. Beyond hunger, food loss also means wasted water, energy, and land, aggravating climate change and ecological imbalance.

Quranic Guidance and Prophetic Teachings

For Muslims, and particularly the Shi’a community, this issue speaks directly to the Quran and the guidance of the Ahl al-Bayt (p). The Holy Quran, in numerous verses, forbids extravagance and wastefulness, describing the wasteful as brothers of the devils, “Indeed, the wasteful are brothers of the devils” (17ʾ:27).

In addition to this general command, the Quran specifically warns against excess in food and drink: “Eat and drink, but do not waste. Indeed, He does not love the wasteful” (7:31).

The Ahl al-Bayt (p) emphasized moderation, humility, and sharing. Imam al-Sadiq (p) said, “Moderation is a matter that God, the Mighty and Majestic, loves, and extravagance is something He detests—even your throwing away a date seed, for it can still be of use, and even your pouring out the remainder of your drink” (al-Saduq, al-Khisal, vol. 1, p. 9).

In our sources, there are even supplications about bread—the symbol of nourishment—such as this from Prophet Muhammad (pbuh&hp), “O God, bless our bread and never separate it from us. If it were not for bread, we would neither pray, nor fast, nor fulfill the obligations of our Lord” (al-Majlisi, Muḥammad Baqir. Bihhar al-Anwar. vol. 66, p 270, hadith 6).

These verses and traditions highlight the sanctity of food and the obligation to use it wisely, intelligently, and without waste.

Food Injustice in Our Time: Gaza & Beyond

These teachings apply in ordinary times, but they become even more urgent today. Gaza is suffering from a man-made famine, the result of deliberate blockade, destruction, and deprivation. The siege, damage to infrastructure, restricted access to clean water, and collapse of health and nutrition services make food waste in such a context a grave offense against human dignity.

Beyond Gaza, several countries face severe food crises, acute malnutrition, and growing hunger:

·   Yemen: Millions face hunger and lack of safe, nutritious food. Inflation and war worsen consumption and malnutrition.

·   Sudan: Conflict, floods, and economic strain have led to skyrocketing levels of malnutrition among children.

·   Afghanistan, South Sudan, Mali, and the Syrian Arab Republic are also among the countries with high numbers of people facing acute food insecurity.

Today, even in countries where no war is taking place, many families and individuals are unable to access sufficient and healthy food due to rising global inflation.

In such a context, wasting food is not just a personal moral shortcoming, but a heightened injustice when many cannot access basic, healthy nourishment.

I.M.A.M.’s Commitment to Food Justice 

For us at I.M.A.M., the message of this day is closely tied to our ongoing programs that address hunger and inequality, including:

• Providing food baskets to thousands of families in need on an annual basis during the holy month of Ramadan in different countries through collaboration with other international nonprofit organizations. 
• Delivering emergency food aid to different countries such as Lebanon, Iraq, Afghanistan, Yemen, and other locations through collaboration with other international nonprofit organizations. 
• Comprehensive support programs for orphans and marginalized families, ensuring no child is left hungry in different countries through collaboration with other international nonprofit organizations. 

We encourage you to take part in these initiatives and work together toward true “food justice” rooted in Islamic ethics.

In conclusion, marking this day reminds us that faith is not separate from daily realities. Islam calls for a holistic lifestyle where gratitude, compassion, and justice shape even the way we eat and consume. Let us transform the blessings of food into opportunities for service, not waste.

May God make us among those who honor His blessings, avoid wastefulness, and serve the hungry and needy with compassion and justice.

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God the Almighty says in the Holy Quran, “And if they incline to peace, then incline to it [also]” (8:61). And in another verse, “And reconciliation is best” (4:128). Furthermore, the Quran teaches the sanctity of human life in the most powerful terms, “Whoever kills a soul—unless for a soul or for corruption [done] in the land—it is as if he had slain all of mankind. And whoever saves one life—it is as if he had saved all of mankind” (5:32).

This verse upholds the universal dignity of every human being, regardless of their background. It calls us to deeply reconsider the consequences of war—where thousands of innocent lives are lost—and to reject violence as a means of resolving conflict. When the unjust killing of one person is seen as the killing of all humanity, how can we accept wars that annihilate entire families and cities?

From the perspective of the Ahl al-Bayt (peace be upon them), peace must be rooted in justice to be meaningful and lasting. The Prophet Muhammad (peace and blessings be upon him and his family) said, “Justice is a protective shield and an everlasting paradise” (Awali al-Laʾali, vol. 1, p. 293, hadith 177).

Imam Ali (AS) also stated, “Justice is the foundation upon which the world stands”(Matalib al-Su’l, p. 61).

And he further said,  “Justice is the stability of the community and the beauty of rulers.” (Amidi, Abd al-Wahid. Ghurar al-ḥikam wa durar al-kalim, vol. 1, p. 340, ḥadith no. 7757.)

These timeless teachings establish a direct relationship between justice and peace. A world lacking justice cannot sustain genuine peace—it will remain fragile and prone to collapse.

Today, armed conflicts rage in many parts of the world—from Gaza and Sudan to Yemen and Ukraine, and from Myanmar to Afghanistan. Millions have been displaced. Entire infrastructures lie in ruins. Generations of innocent people are paying the price for unjust policies and unchecked aggression.

We at I.M.A.M. Organization call upon the warmongers of the world: pause your weapons for a moment.

Let the guns fall silent, if only briefly, so that the voice of your own conscience may be heard…
So that the cries of grieving mothers, orphaned children, and oppressed nations may reach your hearts…
So that the voices of peacemakers may not be drowned in the chaos of destruction.

The International Day of Peace is an opportunity to affirm that in Islam, working for peace is a sacred duty. Guided by the Quran and the Ahl al-Bayt (p), we are committed to:

• Promoting interfaith dialogue and mutual respect,
• Supporting refugees and victims of war and oppression,
• Educating the youth in the ethics of peace and justice,
• And forcefully rejecting all forms of extremism and violence.

For us, peace is not just an ideal. It is a religious and moral obligation, rooted in our love for humanity and submission to the will of God. 

We end with a heartfelt prayer- O God, guide humanity toward justice and coexistence; soften hardened hearts; and count us among those who walk the path of peace, inspired by the Prophet of Mercy, Muhammad (pbuh&hp), and his purified household.

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On 7 September, the United Nations marks the International Day of Clean Air for Blue Skies. This day highlights the urgent need to combat air pollution, protect human health, and preserve the Earth’s natural balance for present and future generations.

The Earth as a Divine Trust

The Earth and everything on it are a divine blessing entrusted to humanity. God the Almighty has charged us with cultivating, benefiting from, and safeguarding it from harm or corruption. The Quran declares,  “He is the One Who produced you from the earth and settled you in it” (11:61). This verse makes it clear that humanity’s mission is to cultivate and preserve the Earth, not to pollute or destroy God’s blessings.

Clean Air: A Blessing for Body and Spirit

On this occasion, Muslims—and especially followers of the Ahl al-Bayt (p)—are reminded of the weight of this trust. Clean air and blue skies ensure not only physical health but also spiritual tranquility and social vitality.

Imam al-Sadiq (p) teaches, Living does not become pleasant except with three things: pure air, abundant sweet water, and fertile land. (Tuhaf al-Uqul, Ibn Shuʿbah al-Ḥarrani, vol. 1, p. 320).

These three elements not only fulfill humanity’s basic needs but also symbolize the balance between human beings and nature. Pure air is the breath of life, clear water sets the veins of the Earth flowing, and fertile soil is the cradle of civilizations. Safeguarding these blessings today is not a matter of choice, but a moral duty for the present generation and a priceless legacy for those to come.

Responsibility Beyond Ourselves

Imam Ali (p), in a sermon delivered at the beginning of his caliphate (Sermon 167 of Nahj al-Balaghah), underscores this responsibility, “Fear God with regard to His servants and His lands, for you are responsible even for the regions and the animals.”

Our duty extends beyond human relationships to the skies, lands, and all living beings. To pollute the air and threaten life is to betray this divine trust.

Moreover, any behavior that degrades the environment violates the rights of future generations. They, too, have the God-given right to enjoy clean air, fertile land, and safe water. In Islamic ethics, such deprivation is a form of injustice for which we will be accountable before God.

The Ahl al-Bayt (p) embodied this ethic in their lives. Imam Ali (p) cultivated land around Medina, dug wells, and planted orchards, then endowed them as waqf for society’s benefit. This shows that development should serve justice and the common good—not greed or destruction.

The Quran repeatedly emphasizes moderation and warns against waste, “Do not be wasteful; indeed, He does not love the wasteful” (6:141).

Today, much of the world’s air pollution stems from excessive reliance on fossil fuels. Reducing waste, embracing renewable energy, and practicing conservation embody the Quran’s command against excess.

From Personal Action to Collective Stewardship

Environmental responsibility is both individual and collective. Homes, mosques, and community centers should model sustainable practices through renewable energy, efficient water and electricity use, and waste reduction.

The Messenger of Allah (pbuh&hp) said: “A servant entered Paradise because of a thorny branch that was on the path of the Muslims, and he removed it from their way.” (al-Ṣadūq, al-Khiṣāl, vol. 1, p. 18) He (pbuh&hp) also said: “Whoever removes from the path of Muslims that which harms them, Allah will record for him the reward of reciting four hundred verses, each letter of which is equal to ten good deeds” (al-Tusi, al-Amali, vol. 1, p. 185). And he (pbuh&hp) said: “Your removal of harm from the road is an act of charity” (al-Majlisi, Biḥar al-Anwar, vol. 72, p. 50).

These narrations emphasize that keeping the Earth and public spaces clean is not merely a matter of personal preference but a collective social responsibility. Removing harm, waste, or obstacles from the paths benefits the whole community, and Islam elevates such simple acts of environmental care to the level of worship and charity.

Conclusion and Call to Action

Clean air and blue skies are among God’s greatest gifts, signs of His mercy, and trust. Upholding this trust is a duty of faith, ethics, and justice. If we protect it, we ensure the well-being of both present and future generations. If we neglect it, we commit injustice not only against ourselves, but also against those who come after us.

On this International Day, let us honor God’s blessing by embracing our responsibility as faithful stewards of the Earth. Let us begin with small steps in our homes, mosques, schools, and communities—reducing waste, conserving energy, planting trees, and raising awareness. By doing so, we live our faith in action and safeguard a healthier, more just, and more beautiful world for all.

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The United Nations established the International Day of Charity to honor the legacy of Mother Teresa of Calcutta (1910–1997), a woman who devoted her life to serving the poor and the needy. She founded the Missionaries of Charity in India and spent more than 45 years caring for the destitute. In 1979, she was awarded the Nobel Peace Prize for her efforts to combat poverty and suffering, which are also threats to peace. Mother Teresa passed away on September 5, 1997, but her legacy continues to inspire charitable work across the world.

A World in Need

Despite unprecedented global wealth, inequality and human suffering persist. According to the Global Peace Index 2025, published in August 2025 by the Institute for Economics and Peace (Sydney), the global peace score declined for the 13th time in 17 years. With 59 active armed conflicts—the highest number since World War II—global military spending in 2024 reached a record $2.7 trillion. The economic impact of violence now amounts to nearly $20 trillion, equivalent to 11.6% of global GDP.

These numbers reflect real human hardship. In Gaza, Sudan, Afghanistan, and beyond, millions struggle to secure basic needs such as food, shelter, and medicine. In parts of the Middle East, inflation has reached 20–30%, pushing countless families into poverty. In such times of crisis, charity is not a choice but a moral, humanitarian, and spiritual duty for us all.

What Makes Modern Charity Effective?

• Technology-Driven Giving: Crowdfunding platforms, mobile donations, and AI tools make giving more accessible and transparent.
• Youth Leadership: Young people worldwide are leading social ventures, climate action, and community innovation. Supporting them ensures lasting change.
• Equity and Inclusion: Poverty is shaped by race, gender, disability, and geography. Inclusive charity invests in community-led solutions.
• Ethical and Accountable Giving: True charity is transparent, collaborative, and preserves the dignity of those it serves.
• Climate and Poverty: Climate change intensifies poverty. Addressing both together builds resilience and sustainability.

Charity in Islam: A Broader Vision

Islam places charity at the heart of faith. In the Quran, prayer—the bond between human beings and God—is almost always mentioned alongside zakat, the duty of supporting the needy and contributing to the public good:

 “Establish prayer and give zakāt, and bow with those who bow [in worship]” (2:43).

“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong, establish prayer and give zakāt…” ( 9:71).

The Prophet Muhammad (pbuh&hp) said, “All of creation are God’s dependents; the most beloved of creation to God is the one who benefits His dependents and brings joy to their households.”

When asked, “Who are the most beloved people to God?” the Prophet (pbuh&hp) replied, “The most beloved people to God are those who are most beneficial to other.”

(Sharḥ Usul al-Kafi, Mulla Muhammad Ṣāliḥ al-Māzandarānī, vol. 9, p. 30).

The Quran also warns that charity must never come with reproach or injury to the dignity of its recipient,  “O you who believe, do not nullify your charities with reminders [of generosity] or [by] hurting [recipients]…” (2:264).

And beyond financial contributions, Islam broadens the meaning of charity to include even simple acts of kindness, “A kind word and forgiveness are better than charity followed by injury” (2:263).

This depth ensures that even the poor are not excluded from its blessings; they, too, can participate by offering advice, encouragement, and uplifting words.

Ahl al-Bayt (p) as Models of Charity

The family of the Prophet, the Ahl al-Bayt (p), serve as timeless examples of how charity is deeply rooted in faith, sacrifice, and service to humanity.

• Lady Khadijah (p) devoted her entire wealth to support the Prophet’s mission, enabling it to stand firm against poverty, injustice, and oppression.
• Imam Ali (p), Lady Fatimah (p), Imam Ḥasan (p), and Imam Ḥussain (p) gave away their food for three consecutive days, while fasting themselves, to an orphan, a poor person, and a captive. This act of devotion and selflessness is immortalized in the Quran:
  “And they give food, despite their love for it, to the needy, the orphan, and the captive, [saying], ‘We feed you only for the sake of God. We desire neither reward nor thanks from you’” (76:8–9).
• Imam Ali (p) also worked the lands around Madina, digging wells and cultivating farms, then endowing them as waqf (charitable endowments) for public benefit.

These examples illustrate that for theAhl al-Bayt (p), charity was not limited to almsgiving; it was an act of sacrifice, social justice, and devotion to God. Their legacy continues to inspire Muslims to view charity as both worship and service to humanity.

A Call to Action

On this International Day of Charity, let us remember that serving humanity is inseparable from serving God. Charity, rooted in Islamic tradition and shared across faiths, is more than generosity—it is a responsibility to empower communities, confront injustice, and restore dignity to the vulnerable. Together, through acts small and great, we can reduce suffering, support peace, and help build a more just and compassionate world.

IMAM’s Commitment

IMAM is honored to have, with the support of believers and compassionate individuals, designed and implemented projects such as assistance for orphans and families in need, as well as emergency relief for victims of natural disasters like floods. We strongly hope that with the broader cooperation of generous supporters, these humanitarian initiatives will continue to expand and reduce the suffering of more individuals and families. 

Indeed, the men who practice charity and the women who practice charity, and [they who] loan God a goodly loan – it will be multiplied for them, and they will have a noble reward.” (57:18)

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On this World Humanitarian Day, we join the international community in honoring those who have dedicated their lives to alleviating human suffering and protecting human dignity — often in the world’s most difficult and dangerous circumstances.

As Muslims and followers of the Ahl al-Bayt (peace be upon them), we are called to compassion, justice, and service. The Quran and the teachings of the Prophet Muhammad (pbuh&hp) and his noble family emphasize standing with the vulnerable, responding to human needs, and defending the oppressed.

Quranic and Prophetic Guidance

The Holy Quran states: “They give food — despite loving it — to the poor, the orphan, and the captive” (76:8). God praised the Ahl al-Bayt (peace be upon them) for their selfless act of giving, even when in need themselves, as a timeless example of true compassion and sacrifice. This verse teaches us to follow their model, to serve others sincerely, seeking only God’s pleasure, and to prioritize the needs of the vulnerable in our daily lives.

Prophet Muhammad (pbuh&hp) said, Have mercy on those on the earth, and the One in the heavens will have mercy upon you (al-Allama al-Ḥilli, al-Risala al-Sadiyya, vol. 1, p. 143).

The Prophet (pbuh&hp) said, “Whoever feeds a believer who is hungry, God will feed him from the fruits of Paradise. Whoever quenches the thirst of a believer, God will give him to drink from the sealed nectar. And whoever clothes a believer, God will clothe him in green garments (of Paradise).”

And at the end of the narration: “He remains under God’s protection as long as that garment is upon him.” (al-Muḥaddith al-Nūrī, Mustadrak al-Wasāʾil, vol. 12, p. 389- 390, Hadith 14374).

The Prophet (pbuh&hp) also said, “The most beloved of people to God is the one who is most beneficial to others” (al-Muḥaddith al-Nūrī, Mustadrak al-Wasail, vol. 12, p. 390, hadith 14377).

The teachings of Islam do not confine compassion to one’s own group or nation. Serving others — especially those in distress — is a core value in the Quran and Sunnah. As followers of the Ahl al-Bayt (pbut), we are taught that no act of devotion is greater than relieving the suffering of a fellow human being.

Whether through food, shelter, protection, or advocacy, each step toward alleviating hardship is a step closer to Divine mercy.

Humanitarian Crisis in Gaza

As we observe World Humanitarian Day (August 19), a day to honor humanitarian workers and reflect on our collective responsibility, we must not forget one of the most urgent crises of our time: the catastrophic situation in Gaza.

Over recent months, humanitarian organizations and UN agencies have repeatedly sounded the alarm: Gaza is enduring one of the worst human catastrophes in modern history. A staggering number of civilians, including thousands of children, have been killed or injured. Many more remain trapped without access to food, clean water, electricity, or basic medical care. Vital humanitarian corridors remain blocked or severely restricted.

• The IPC and WFP have issued alarming warnings about an unfolding famine. Hundreds of children under five have already died, and tens of thousands are suffering from acute malnutrition (TIME, Washington Post).
• According to official figures from Gaza, at least 175 people — including 93 children — have died of hunger (Reuters, HuffPost).
• More than 1,000 people have been killed and around 5,000 injured while attempting to collect food aid at distribution points (Wikipedia).
• Numerous humanitarian workers, including United Nations staff, have been killed or injured (UN.org).

In the face of such injustice and suffering, silence is complicity. As Muslims, we are called upon to advocate for the oppressed, support relief efforts, and amplify calls for a lasting and just peace rooted in human dignity.

Let this day not be a mere commemoration, but a renewal of our moral and religious obligation to be a source of hope and help to those in greatest need, in Gaza and beyond.

Our Moral and Spiritual Responsibility

From war-torn regions to refugee camps, countless people await our compassion and action. As a Shia Islamic organization, we reaffirm our moral and spiritual commitment:

• To support relief efforts with integrity and urgency
• To stand in solidarity with aid workers and humanitarians
• To promote a vision of Islamic justice rooted in compassion
• To encourage young people to serve sincerely and courageously

We pray for all those who serve humanity and ask God to grant them strength, safety, and success.

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At I.M.A.M., guided by the teachings of the Quran and the Ahl al-Bayt (pbut), we affirm that youth is not merely a biological stage of life — it is a sacred trust and a divine opportunity. It is a season of energy, clarity, and commitment that must be directed toward higher goals: spiritual growth, the pursuit of knowledge, and service to others.

The Quran presents the story of Prophet Ibrahim (p) as a model of youthful insight and courage, “They said, ‘We heard a young man talking about them — he is called Abraham.’” (21:60).

Another powerful example of devout and courageous youth is found in the story of the People of the Cave (Aṣḥab al-Kahf), “Indeed, they were young men who believed in their Lord, and We increased them in guidance” (18:13).

The Prophet Muhammad (pbuh&hp) placed great value on the righteous deeds and accountability of youth. He is reported to have said, “No servant will move on the Day of Judgment until they are asked… about their youth and how they spent it” (al-Majlisi, Biḥar al-Anwar, vol. 68, p. 180).

And Imam Ali (p) advised, “The heart of a youth is like an empty land — whatever is sown in it will be accepted.” (Nahj al-Balāghah, Wisdom 3)

Yet today’s youth face an array of complex challenges. Many grapple with questions of cultural and religious identity in a rapidly globalizing world. There is growing pressure to prioritize superficial education or training that yields quick financial returns, while the deeper pursuit of knowledge and wisdom is often undervalued.

Higher education itself is sometimes underestimated, either seen as irrelevant to real life or inaccessible. In many societies, young people blend multiple languages — often merging native tongues with technical, commercial, or digital jargon — which can disconnect them from their literary, ethical, and spiritual heritage.

Furthermore, issues surrounding marriage and family life present new barriers: delayed or avoided marriage due to economic, social, or cultural pressures has become a widespread concern. This hesitation may in turn affect young people’s ability to assume family, community, and leadership responsibilities.

And yet, today’s youth are tomorrow’s leaders. Their moral formation, intellectual preparation, and spiritual grounding must not be delayed or neglected. Empowering young people means more than offering them opportunities — it means trusting them with responsibilities, equipping them with guidance, and walking beside them in their journey.

At I.M.A.M., we pray for youth across the globe — that they may be guided by faith, uplifted by knowledge, and inspired to contribute to the well-being of all humanity. Let us support them, listen to them, and invest in them — for indeed, they are not only the future of the ummah, but its vibrant present.

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On this International Day of the World’s Indigenous Peoples, we join the global community in honoring the deep history, cultural richness, spiritual wisdom, and enduring resilience of Indigenous peoples around the world.

Established by the United Nations and observed annually on August 9, this day draws attention to the historical injustices faced by Indigenous communities, including colonization, displacement, environmental destruction, and cultural erasure, and emphasizes the urgent need for both material and moral redress.

Among the gravest of these injustices are forced displacement, ethnic cleansing, and even genocide, which not only devastate Indigenous populations but also leave lasting scars on humanity as a whole.

Such acts tear apart the fabric of civilization, uprooting communities, weakening security, and inflicting profound financial, cultural, and social strain on neighboring societies and host countries.

They diminish the diversity, uniqueness, and creativity that give vitality and strength to our shared human experience.

The United Nations Declaration on the Rights of Indigenous Peoples (2007) affirms key rights such as land ownership, language preservation, cultural expression, and the right to self-determination. These principles align closely with Islamic teachings, which uphold inherent human dignity, social justice, and respect for ethnic and cultural diversity.

The Quran affirms this universal principle of equality and diversity in a powerful verse, “O humankind! Indeed, We created you from a male and a female and made you into nations and tribes so that you may know one another. Verily, the most noble of you in the sight of God is the most God-conscious of you” (49:13).

This verse makes clear that diversity among peoples is by divine design, and that the true measure of a person is their piety, not lineage, ethnicity, or power.

The Prophet Muhammad (pbuh&hp), in his sermon on the Day of ʿArafah (during the Farewell Pilgrimage), proclaimed, “O people! Surely your Lord is One, and your father is one. All of you are from Adam, and Adam was created from dust. The most honored of you in the sight of God is the most pious among you. There is no superiority for an Arab over a non-Arab except by piety. Have I delivered the message?” (al-Amini, al-Ghadir, vol. 6, pp. 187–188).

And in another narration, the Prophet (pbuh&hp) said, “You are all from Adam, and Adam was created from dust. The most honored among you before God is the most pious” (al-Majlisi, Biḥar al-Anwar, vol. 70, p. 287).

These timeless teachings call us to honor the innate dignity of every human being and to take meaningful action toward justice — not only through words of sympathy, but by restoring rights, preventing the repetition of harm, and affirming the distinct identities and autonomy of Indigenous nations.

At the I.M.A.M. Organization, guided by the teachings of the Ahl al-Bayt (pbut), we affirm that true justice requires structural transformation, sincere acknowledgment, and lasting solidarity with Indigenous peoples.

To stand with them in the face of displacement and erasure is not only a moral obligation — it is a divine responsibility. This duty includes not just remembrance, but a proactive effort to support cultural survival, protect communal rights, and resist systemic violence and forced assimilation.

May we observe this day with sincere intention for collective repentance, institutional reform, and the advancement of a more just and compassionate world for all.

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In a world plagued by war, genocide, intolerance, and hateful speech, the call to compassion, friendship, and mercy toward all of God’s creation, humans, animals, and nature, has become more urgent than ever.

On this International Day of Friendship, we bow in gratitude for one of God’s great blessings: companionship. Friendship is among the most beautiful manifestations of His love and mercy, between humans and even with all living beings. When built on sincerity, truth, and love, every bond radiates Divine light.

The Holy Quran speaks of faith-based brotherhood among believers as a blessing from God: “And you became, by His favor, brothers” [3:103]. This is not merely social closeness—it is a bond rooted in faith, loyalty, and Divine purpose.

Likewise, the Quran describes the love between spouses as a sign and gift from God: “And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy” [30:21].

In Islam, friendship is more than an emotional connection, it is a spiritual trust. While kindness should be extended to all of creation, we are taught to be extremely cautious in choosing close companions, for they accompany us on the path of life and faith.

The Quran presents a scene of deep regret on the Day of Judgment: “Woe to me! I wish I had not taken that person as a friend. He led me away from the reminder after it had come to me” [25:28–29]. This powerful verse reveals that a bad friend can lead you astray even after you were guided. Friendship can shape your eternal destiny.

The Prophet Muhammad (pbuh&hp) said, “A person is upon the religion of his close friend, so let each of you consider carefully whom he befriends” [al-Amali of Shaykh al-Tusi, vol. 2, p. 132; also cited in Biḥar al-Anwar, vol. 71, p. 192].

Imam Ali (p) taught: “Your true friend is the one who restrains you, and your enemy is the one who lures you into sin” [Ghurar al-Ḥikam, hadith 10430]. And a sincere friend, Imam Jafar al-Ṣadiq (p) said, is one who doesn’t flatter blindly, but corrects with love: “The most beloved of my brothers is the one who gives me the gift of pointing out my flaws” [al-Kafi, vol. 2, p. 639].

True friendship is a mirror that removes the rust of heedlessness from the soul. On this day, let us pray for righteous companions, strive to be one ourselves, and extend mercy to all of God’s creation, while remaining wise and deliberate in choosing those we allow to shape our hearts.

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