The sixth lecture of the Leader of the Revolution within the series (Indeed, this Qur’an guides to that which is most upright) 7 Dhu al-Hijjah 1447 AH

I seek refuge in God from Satan, the accursed.

In the name of God, the most gracious, the most merciful

Praise be to Allah, Lord of the Worlds. I bear witness that there is no god but Allah, the King, the Truth, the Manifest. And I bear witness that our master Muhammad is His servant and messenger, the Seal of the Prophets.

O Allah, send blessings upon Muhammad and upon the family of Muhammad, and bestow Your grace upon Muhammad and upon the family of Muhammad, as You sent blessings and bestowed Your grace upon Abraham and upon the family of Abraham. Indeed, You are Praiseworthy and Glorious. And, O Allah, be pleased with his chosen and virtuous companions, and with all Your righteous and striving servants.

O Allah, guide us and accept from us, for You are the All-Hearing, the All-Knowing, and accept our repentance, for You are the Oft-Returning, the Most Merciful.

Dear brothers and sisters:

Peace, mercy and blessings of God be upon you.

In the context of discussing the blessed Quranic verse: {O you who have believed, do not say, “Ra’ina,” but say, “Unzurna,” and listen. And for the disbelievers is a painful punishment.} [Al-Baqarah: 104]. We spoke in the last part of our discussion yesterday about responsibility and awareness regarding what we say and what we do not say, especially as a Muslim nation facing dangerous enemies, namely the Jews, with all their malice, cunning, deceit, focus on misleading, corrupting, falsifying facts, confusing truth with falsehood, great interest in propaganda, and extensive focus on statements, through which they penetrate deep into the Muslim community to influence it in many aspects.

In this context, we talked about the media aspect, as an important aspect that occupies a large space in what we say, and it also includes the faith, moral, and religious obligations towards what we should be wary of and avoid saying.

Yesterday we spoke in general terms about this issue: its great importance in the Holy Qur’an, in Islam, and that it is a broad circle, what people say, and its relation to their faith, to their religion, to their human and moral obligations, to values, what is required of it in this world, and what is required of it in the Hereafter, and the importance of this aspect, that we look at it from the correct perspective, from the perspective of its great importance in people’s lives, in their affairs, and in the level of its impact on their reality; because its impact is broad in people’s lives, and this issue is one that can be discussed at length; because the discussion about it expands to include many aspects, and multiple fields, but our focus in this context is directed towards the media aspect primarily; because of its great impact in the field of conflict, between us and our enemies, the Jews and their allies, their allies from the Christians and the hypocrites, who move with them completely, in the same direction hostile to our Islamic nation.

In the blessed verses of the Qur’an, we find that God, Glory be to Him, the Most High, forbade us from using a certain Arabic word because the Jewish enemies had taken a certain meaning from it for themselves, and directed us to use an alternative word, {Do not say ‘Ra’ina’ but say ‘Unzurna’} [Al-Baqarah: 104]. The Muslims in the time of the Messenger of God, may God’s prayers and peace be upon him and his family, adhered to this. Here we find instructions from God, Glory be to Him, the Most High, regarding what we say, {Say ‘Unzurna’} [Al-Baqarah: 104], regarding a word, regarding a word, according to the standard: what serves the enemies, and what does not serve them. What they exploit, and what closes the gaps for them, between the two issues means: {Do not say ‘Ra’ina’ but say ‘Unzurna’}[Al-Baqarah:104]. What we say, and what we do not say, extends in the media field, and in the field of conflict between us and the enemies in general, broadly, in many aspects, in many vocabulary, in many terms, in multiple aspects, in multiple media policies. It means: a control that extends to policies in the media field, and in other than the media field, in reality itself, to where Jewish activity and Jewish exploitation can extend, in the field of statements, propaganda and media. We should also be cautious, and this criterion, which is a very important criterion in the noble verse, should also extend to that level of extension, in every field, in every arena in which Jewish activity extends with propaganda