#Mashhad Family

[secular-jew]

Lebanese journalist and Al-Arabiya Network TV host Layal Alekhtiar said in a February 2, 2024 interview that aired on Al-Mashhad TV [UAE] that she has chosen the "culture of life," while the "culture of death" has destroyed half of Lebanon and other Arab countries. A Lebanese military court has issued an arrest warrant against Alekhtiar after she interviewed Israeli military Arabic-language spokesman Avichay Adraee in the days following the October 7 attack on Israel. She said that Hizbullah sacrifices the people of south Lebanon in order to fight Israel, congratulates their family members on their death, and tells them that they too will be killed. Alekhtiar said that the people in Gaza and Palestine are being politically "exploited."

Layal Alekhitar: "There are two completely different cultures in Lebanon and in the region: There is the culture of life and there is a culture of death. We have chosen to be among the people promoting the culture of life. It is true that the culture of life entrusts us with great responsibility, but it is our future. It allows us to build a better future for our children and for future generations.

The culture of death, which they are promoting… They have destroyed half of Lebanon because of this culture – not just Lebanon, the [other] Arab countries as well. See the difference [between the two cultures].

Hizbullah Sacrifices People To Fight Israel; You Can No Longer Fool People With Ideological Rhetoric; The People Of Gaza Know They Have Been Exploited Politically

"[Hizbullah] sacrifices people to fight Israel. Show me one thing they achieved by this war. Today, you hear people talking about this. People are asking: 'What are we sacrificing our children for?' You can no longer fool people with ideological rhetoric. There is a paradox here. While extending condolences to these people, you say to them: 'You will also die.' You 'congratulate' them for the death [of their family member], and you promise them that they will die too…"

[justforbooks]

Ebrahim Raisi

Ruthless prosecutor linked to thousands of executions who rose through the theocratic ranks to become the president of Iran

The career of Iran’s president, Ebrahim Raisi, who has been killed in a helicopter crash aged 63, was defined by violent events. His initiation into politics was triggered by the 1979 Iranian revolution, one of the most cataclysmic and epoch-shaping events of the late 20th century, which unfolded with headline-grabbing drama as Raisi was just turning 18.

Given the heady fervour of that revolutionary period, with daily mass street demonstrations eventually leading to the toppling of Shah Mohammad Reza Pahlavi, the country’s once seemingly invincible western-allied monarch, followed by the return from exile of the messianic cleric Ayatollah Ruhollah Khomeini to ecstatic acclaim, it is perhaps no surprise that a militant, impressionable young activist was sucked into the political system that took shape in the aftermath, was moulded by it - and later participated in some of its more unsavoury actions.

With the theocratic Islamic regime in its infancy, tottering in the face of often violent internal opposition and military attack from Saddam Hussein’s Iraq, which invaded Iran in September 1980, the young Raisi cut his political teeth in the fledgling system’s judiciary, administering revolutionary justice to political opponents.

He apparently did so with precocious aplomb and a ruthlessness that some say bordered on cruelty. In 1981, aged only 20, he was appointed prosecutor of Karaj, a large town near Tehran; within four months, he was combining that role with prosecutor of Hamadan province, more than 300km away. Political executions during this period were commonplace, although the young Raisi’s direct role in those were unclear.

By 1985, his ideological commitment and judicial zeal earned him a significant promotion to the post of deputy prosecutor of Tehran, Iran’s sprawling capital. He was now well and truly part of the newly formed establishment, so much so that he eventually came to the direct attention of Khomeini, by now undisputed leader of the revolution, who reportedly gave him extrajudicial responsibilities.

It was this relationship that led to a baleful episode that cast an enduring shadow over Raisi’s career and which, critics say, should be the legacy for which he should be remembered.

In 1988, he was among at least four judicial and intelligence ministry-linked figures later revealed to have been members of a shadowy “death committee” established on Khomeini’s orders to oversee the execution of thousands of political prisoners.

According to varying estimates, between 1,700 and 4,400 prisoners – mostly members of the dissident Mojahedin-e Khalq (MEK), but also leftists, and many of them reportedly in their teens – were summarily put to death. Amnesty International said many had been subject to torture and inhumane treatment. To this day, the executions represent arguably the worst violation of human rights in the 45-year history of the Islamic Republic.

A surviving political prisoner, Iraj Mesdaghi – a writer and activist now exiled in Sweden – recalls seeing Raisi, dressed in plain clothes rather than clerical robes, arriving at Gohardasht prison in Karaj for the purpose of making sure executions were carried out and personally witnessing them. One photograph of Raisi from the period depicts a very different persona from the austere, turbaned figure of his presidential years.

How Raisi acquired such pitiless zeal is open to question. Born into a clerical family, near the religious shrine city of Mashhad, he had begun seminary studies in Qom – seat of Iran’s Shia Islamic establishment – at the age of 15, studying at the Ayatollah Borujerdi school at a time when the city began to be plunged into a state of pre-revolutionary ferment, with cassettes of the exiled Khomeini’s sermons being distributed among devout opponents to the shah’s rule.

Whatever the antecedents, there can be no doubt that Raisi’s commitment to Khomeini’s puritanical vision of Velayat-e-Faqih (rule by Islamic jurisprudence) was unambiguous and lasting.

Under Ayatollah Ali Khamenei, who succeeded Khomeini as supreme leader after the latter’s death in 1989, Raisi ascended to a series of senior judicial positions that kept him close to the heart of the theocracy, including the role of special clerical court prosecutor from 2012 until 2021 and head of the judiciary. During his two years in the latter post, he oversaw more than 400 executions, according to the Norway-based Iran Human Rights organisation.

At the same time, as the regime under Khamenei – who has the last word on all state matters – turned its face against liberalising reform, Raisi’s political stock rose. With the supreme leader’s apparent approval, he stood in the 2017 presidential election as a conservative candidate but was beaten soundly by the incumbent, Hassan Rouhani, a centrist who had taken on the mantle of a reformist in a climate that had become steadily more intolerant of a loosening of Islamic strictures on social behaviour.

In 2021, once more with Khamenei’s backing, Raisi tried again and this time prevailed, on a historically low turnout of 48.8% and with 3.7m ballots not counted – either because they were deliberately left blank or voters had written in protest choices, in anger over the mass disqualification of other candidates.

As a president he seemed a markedly greyer figure than previous incumbents, such as the populist Mahmoud Ahmadinejad, or Mohammad Khatami, the popular cleric who had become a champion of reformism by trying to relax the social impact of Iran’s rigid religious rules.

But the political – and contrasting – effect of having Raisi in office became clear in September 2022 following the mass protests triggered by the death in custody of Mahsa Amini, a young Kurdish woman who had been arrested for alleged improper observance of Islamic hijab. Her death spawned a wave of rebellion and the launch of a self-styled movement calling itself “Woman, Life, Freedom”, with women openly flouting strict rules on wearing head covering.

In response, Raisi presided over a brutal clampdown resulting in the deaths, so far, of at least 500 protesters. Repression in the Islamic Republic was not new, but critics detected in the severity of the response an ideological zeal greater even than the crackdown on the 2009 protests that had greeted Ahmadinejad’s disputed re-election.

Raisi’s reward for such orthodoxy was to be spoken of as a possible supreme leader-in-waiting, in succession to Khamenei, who is 85. The abrupt ending to his life in a downed presidential helicopter terminates a controversial political career and renders such speculation moot.

Raisi is survived by his wife, Jamileh Alamolhoda, a writer and scholar, whom he married in 1983, and their two daughters.

🔔 Ebrahim Raisi, politician, born 14 December 1960; died 19 May 2024

Daily inspiration. Discover more photos at Just for Books…?

[bobemajses]

Jewish family from Mashhad, Iran, 1930

[lighter-machis]

when people watch films like holy spider and their takeaway is that the director was humanising the man murdering sex workers to “cleanse” mashhad by depicting his daily, family life—it says more about their warped understanding of evil (as something ontologically larger than humanity, rather than contextually growing in the cracks of it) than it does about the director’s stance

[newsinsider]

Who was Iran's President Ebrahim Raisi?

Ebrahim Raisi was an Iranian politician who served as eighth president of Iran from 2021 until his death in 2024.  A Principlist and a Muslim jurist, he became president after the 2021 election. In his early career, Raisi served in several positions in Iran's judicial system, including as Deputy Prosecutor and Prosecutor of Tehran. For his role on the so-called death committee during the 1988 executions of Iranian political prisoners, he became known as the "Butcher of Tehran". He was sanctioned by the U.S. Office of Foreign Assets Control in accordance with Executive Order 13876. He was accused of crimes against humanity by international human rights organizations and United Nations special rapporteurs. He was later Deputy Chief Justice (2004–2014), Attorney General (2014–2016), and Chief Justice (2019–2021). He was Custodian and Chairman of Astan Quds Razavi, a bonyad, from 2016 until 2019. He was a member of Assembly of Experts from South Khorasan Province, being elected for the first time in the 2006 election. He was the son-in-law of Mashhad Friday prayer leader and Grand Imam of Imam Reza shrine, Ahmad Alamolhoda.

Raisi ran for president in 2017 as the candidate of the conservative Popular Front of Islamic Revolution Forces, losing to moderate incumbent president Hassan Rouhani, 57% to 38.3%. Raisi successfully ran for president a second time in 2021 with 62.9% of the votes, succeeding Hassan Rouhani. According to many observers, the 2021 Iranian presidential election was rigged in favour of Raisi, who was considered an ally of Ali Khamenei. Raisi was often seen as a frontrunner to succeed Khamenei as Supreme Leader, but he died in the 2024 Varzaqan helicopter crash. Considered a hardliner in Iranian politics, Raisi's presidency saw deadlock in negotiations with the U.S. over the Joint Comprehensive Plan of Action (JCPOA) and large-scale protests throughout the country in late 2022, triggered by the death of Mahsa Amini on 16 September. During Raisi's term, Iran intensified uranium enrichment, hindered international inspections, and supported Russia in its invasion of Ukraine. Additionally, Iran launched a missile and drone attack on Israel during the Gaza conflict and continued arming proxy groups like Hezbollah and the Houthi movement.

Early life and education

Ebrahim Raisi was born on 14 December 1960 to a clerical family in the Noghan district of Mashhad. His father, Seyed Haji, died when he was 5. Ancestrally, Raisi was among Husayn ibn Ali (Hussaini) Sayyids, and he was connected to Ali ibn Husayn Zayn al-Abidin Sayyids. Raisi passed his primary-education in "Javadiyeh school"; then started studying in the Hawza (Islamic seminary). In 1975, he went to "Ayatollah Boroujerdi School" in order to continue his education in Qom Seminary.[citation needed] He has claimed to have received a doctorate degree in private law from Motahari University; however, this has been disputed. 

Clerical credentials

Raisi began his studies at the Qom Seminary at the age of 15. He then decided to study in the Navvab school for a short time. After that, he went to Ayatollah Sayyed Muhammad Mousavi Nezhad school, where he studied while also teaching other students. In 1976, he went to Qom to continue his studies at the Ayatollah Borujerdi school. He was a student of Seyyed Hossein Borujerdi, Morteza Motahhari, Abolghasem Khazali, Hossein Noori Hamedani, Ali Meshkini and Morteza Pasandideh. Raisi also passed his "KharejeFeqh" (external-Fiqh) to Seyyed Ali Khamenei and Mojtaba Tehrani.  According to Alex Vatanka of the Middle East Institute, Raisi's "exact religious qualification" is a "sore point". "For a while" prior to investigation by the Iranian media, he "referred to himself" as "Ayatollah" on his personal website. However, according to Vatanka, the media "publicized his lack of formal religious education" and credentials, after which Raisi ceased claiming to hold the aforementioned rank. After this investigation and criticism he "refer[ed] to himself as hojat-ol-eslam", a clerical rank immediately beneath that of Ayatollah. Raisi subsequently again declared himself an Ayatollah shortly before the 2021 presidential election. The decree by Supreme Leader Ali Khamenei appointing him as President, refers to him as a hojat-ol-eslam. 

Judicial career

Early years

In 1981, he was appointed the prosecutor of Karaj. Later on, he was also appointed Prosecutor of Hamadan and served both positions together. He was simultaneously active in two cities more than 300 km away from each other. After four months, he was appointed Prosecutor of Hamadan Province. 

Tehran deputy prosecutor

He was appointed Deputy prosecutor of Tehran in 1985 and moved to the capital.  After three years and in early 1988, he was placed in the attention of Ruhollah Khomeini and received special provisions (independent from judiciary) from him to address legal issues in some provinces like Lorestan, Semnan and Kermanshah.

Source : Wikipedia

[warningsine]

Rights groups have claimed that Iranian authorities arrested Mahsa Amini’s father and prevented her family from holding a vigil to commemorate the first anniversary of her death.

A report on Saturday in the official IRNA news agency said Amjad Amini had not been arrested. Later in the day, the agency said security forces had foiled an assassination attempt against Amini.

The 1500tasvir monitor, the Iran Human Rights (IHR) group and the Kurdistan Human Rights Network (KHRN) said Amjad Amini had been arrested early on Saturday in Saqez in western Iran and released after being warned not to hold a memorial service at his daughter’s graveside.

The death of Mahsa Amini, a 22-year-old Kurdish woman arrested by Iranian morality police last year for not adhering to mandatory dress codes, led to months of some of the biggest protests against clerical rule ever seen in Iran.

More than 500 people, including 71 minors, were killed in the protests, while hundreds were wounded and thousands arrested, rights groups said. Iran executed seven people linked to the unrest.

Protests, international attention

As night fell on Saturday, a heavy security presence in Iran’s main cities and in mostly Kurdish areas appeared to have deterred large-scale protest rallies but human rights groups reported sporadic confrontations in several areas of the country.

Videos posted on social media showed people gathered on a main avenue in the capital Tehran cheering a young protesting couple as drivers honked their car horns in support.

One of Iran’s most high-profile prisoners, prize-winning rights activist Narges Mohammadi and three other women detainees burned their headscarves in the courtyard of Tehran’s Evin prison to mark the anniversary, according to a post on Mohammadi’s Instagram.

Outside Tehran, at the Qarchak prison for women, rights groups said a fire broke out when security forces quelled a protest by inmates. The Kurdistan Human Rights Network said special forces beat up women in the prison and fired pellet bullets. IRNA reported that a fire engulfed the women’s ward in Qarchak after convicts awaiting execution set fire to their clothes. It said the blaze was put out and there were no casualties.

Protests were also reported in the city of Karaj, west of Tehran, and in Mashhad, northeast of the capital. One video posted on social media showed a group of demonstrators in the Karaj neighbourhood of Gohardasht chanting, “We are a great nation, and will take back Iran”, while drivers honked their horns and shouted encouragement.

In the Kurdish city of Mahabad, rights group Hengaw said security forces opened fire, wounding at least one person. It also said several people were wounded in the city of Kermanshah but there was no official confirmation of either incident.

In Amini’s home town, the semi-official Fars news agency reported that police using a pellet gun had seriously wounded a man who “ignored a warning”. It said the man was in an intensive care ward after undergoing an operation, but provided no more detail.

Hengaw identified the man as Fardin Jafari and said he had been shot in the head near the cemetery where Amini is buried.

Al Jazeera could not verify the report.

Hengaw also reported a widespread general strike in Kurdish areas on Saturday, circulating video and photos that appeared to show streets largely empty and shops shuttered. Human Rights Activists in Iran, another group that closely follows events in the country, also reported the general strike.

But state media dismissed the reports, with IRNA saying Saqez was “completely quiet” and that calls for strikes in Kurdish areas had failed due to “people’s vigilance and the presence of security and military forces”.

The agency quoted an official in the Kurdistan province as saying: “A number of agents affiliated with counter-revolutionary groups who had planned to create chaos and prepare media fodder were arrested in the early hours of this morning.”

Iran’s Revolutionary Guard, meanwhile, arrested a dual national suspected of “trying to organise unrest and sabotage”, according to IRNA, one of several arrests of “counter revolutionaries” and “terrorists” reported.

Demonstrations and vigils were also held outside Iran, with protesters gathering in Sydney, Paris, London, Rome, Toronto, New York and Washington, DC, to commemorate Amini’s death.

Paris Mayor Anne Hidalgo announced that a garden in the French capital now carried Amini’s name. The mayor called Amini an Iranian resistance hero and said Paris “honours her memory and her battle, as well as those of women who fight for their freedom in Iran and elsewhere”.

The Villemin Garden that now also bears Amini’s name is in Paris’s 10th district, next to a canal with popular boat tours.

In Washington, DC, the capital of the United States, hundreds of protesters gathered in a park across from the White House holding portraits of Amini. Speakers led the crowd in chants of “Say her name … Mahsa Amini”, and recited, “We are the revolution”, as well as, “Human rights for Iran!”

In a statement on Friday, US President Joe Biden said, “Mahsa’s story did not end with her brutal death. She inspired a historic movement – Woman, Life, Freedom – that has impacted Iran and influenced people across the globe.”

The US, meanwhile, announced sanctions on more than two dozen individuals and entities connected to Iran’s “violent suppression” of protests, while the United Kingdom imposed sanctions on four Iranian officials.

Iran has blamed last year’s protests on the US and other foreign powers, without providing evidence, and has since tried to downplay the unrest even as it moves to prevent any resurgence.

In a report last month, Amnesty International said Iranian authorities “have been subjecting victims’ families to arbitrary arrest and detention, imposing cruel restrictions on peaceful gatherings at grave sites, and destroying victims’ gravestones”.

Many journalists, lawyers, activists, students, academics, artists, public figures and members of ethnic minorities accused of links with the protest wave, as well as relatives of protesters killed in the unrest, have been arrested, summoned, threatened or fired from jobs in the past few weeks, according to Iranian and Western human rights groups.

Iran’s Etemad daily reported in August that the lawyer for Amini’s family also faced charges of “propaganda against the system”.

If convicted, Saleh Nikbakht faces a jail sentence of between one and three years.

[aftaabmagazine]

Rag Sohni Vahid Delahang, Robab Kanaan Delahang, Tabla

Rag Sohni Vahid Delahang, Robab Kanaan Delahang, Tabla

From the album  “Afghan Music In Exile: Mashhad 2022” Presented by Worlds Within Worlds Produced by Michel Gasco Photo Vahid Delahang on Robab by Michel Gasco Vahid Delahang, hailing from the esteemed Golpasand family of professional musicians in Herat since the 1930s, showcases his mastery of the robab as he performs the classical Rag Sohni. 

Joining him is Kanaan Delahang, the youngest professional musician in the family, skillfully playing the tabla. 

The performance was captured and delightfully produced by Michel Gasco (Spain) from Worlds Within Worlds’ album “Afghan Music In Exile: Mashhad 2022.” 

Throughout history, Herat has witnessed the flourishing of countless artists, only to see them silenced and scattered like delicate flower petals across neighboring lands. Today, these two talented musicians are in exile in Mashhad, Iran, continuing to share their music with the world.

— Farhad Azad View / Download Album 

[loverandservantoftheahlulbayt]

🍃🕊🍃 Introducing Imam al-Hussain (as) To Humanity 🍃

🍃 Abstract 🍃

This paper is based on a lecture given in the city of Mashhad, during the gathering with representatives of the WhoIsHussain global campaign, which aims to educate and inspire humanity on Imam Husayn, the third Imam, and the values he stood for; as well as bringing positive changes at the grassroots level from helping the homeless, to feeding the hungry, to donating blood.

In this lecture, Huj. Sh. Mohammad Ali Shomali praises the group for their efforts, and acknowledges this project as an exceptional one, due to the importance of reaching out and making Imam Husayn known and beneficial to humanity. He also gave gentle and thought-provoking ideas and reminders to the group regarding the importance of being far-sighted in our approaches, being genuine in our love for people, being sincere and disinterested in power and position, uniting the Ummah rather using our institutions to divide it, increasing in our humbleness when we witness success, and focusing on moving towards the truth and serving it rather than egotistically bringing it to our side. In this way, we uphold Imam Husayn’s principles, which is ever more needed as we approach the time of Imam Mahdi (aj).

***************************************

It is a great blessing from Allah to be here near the shrine of Imam al-Ridha (a) and in your presence to talk about Imam Husayn (a) in the way that our love for him can help us prepare for the coming of Imam Mahdi (a). I thank Allah and I thank all of you, and the Who is Husayn team and volunteers, including those who were unable to be here; for sure their hearts are with us. We remember them and pray for them insha-Allah. There are few things I thought we need to remind ourselves of today, so I will try to be brief and I pray to Him to remove the blockage from my tongue so as to do justice.

First of all, we are not only interested in showing our love to Imam Husayn and gaining some reward (thawaab) from it, though it is definitely part of the reason for the Who is Husayn campaign. But I think what motivated you is more than that.

Unfortunately, we sometimes become very selfish, even when it comes to religion and spirituality. Sometimes we just want to add to our reward—like a businessman—although instead of money we want a reward. And sometimes the pleasure of Allah becomes secondary. Gaining rewards seems to be the main thing for many, though we sometimes forget that there can actually be a greater reward for something from which you do not expect a reward for. In your work, business, and overall lives, many times you have been blessed during unexpected times.

An important example is in the Qur’an regarding Prophet Moses. When he was traveling with his family in a dark and presumably cold night he saw a fire.2 He told his family to wait where they were while he goes to check, which indicates that the fire was not in front of them. Because if it was in front of them, they would have been able to see it. He saw the fire on the side and went himself to check it. A leader does not take the entire community where he is unsure. If there is any risk, the least he can do is examine the area and environment; and if there is proof of overall goodness, it can be offered to the rest of the community.

When Prophet Moses checked, an unbelievable event occurred: God addressed him for the first time. God spoke to him and told him that He had chosen him and has a mission for him. The story is mentioned in the Qur’an as follows:

وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًىفَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰإِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًىوَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ

Did the story of Moses come to you, when he sighted a fire, and said to his family, ‘Wait! Indeed I descry a fire! Maybe I will bring you a brand from it, or find some guidance at the fire.’ So when he came to it, he was called, ‘O Moses! Indeed I am your Lord! So take off your sandals. You are indeed in the sacred valley of Tuwa. I have chosen you; so listen to what is revealed. (20:9-13)

Did Moses expect this to happen while he was traveling? No. Perhaps his maximum expectation was to travel safely with his family and arrive at their destination. But Allah blessed him with something unexpected.

And it is important to note that if Moses had all his qualities and practices, but failed to be alert at that time, he would have missed this opportunity. He was not only farsighted, but he was also broad-sighted. He saw right and left; behind and front. This is what a leader must do. Because he was alert and did not dismiss anything, he went and checked and saw the most beautiful thing awaiting him.

Thus, we should be very alert and careful so that we do not lose what is unexpected, as well as great opportunities that await us. In an interesting hadith, we read that Imam Sadiq (a) said:

With respect to what you have no hope for, be more hopeful than what you have hope for. Truly Moses (a) went [just] to bring a brand of fire to his family, but he returned to them while he was a Prophet and Messenger.3

I hope Allah (swt) would bless your activities throughout your lives, and in particular the activities you do for Imam Husayn and Imam Mahdi, and surprise you with many blessings, including those you did not expect. But that needs alertness. That needs openness. Do not limit Allah’s blessings to merely come through the channels that you define for Allah. Ask Him to bless you in every possible thing. There are many projects in the community, but I very much like projects like Who is Husayn because these are exceptional ones that we as a community have come to realize to be responsible for to reach out. Most of our projects, especially what we do for Imam Husayn (a) merely or at least primarily serve our internal needs.

But this is one of those exceptional projects that aim at reaching out and is based on the understanding that we have a historical duty which, unfortunately, has not been sufficiently and adequately dealt with in the past. It is embarrassing to know that after 14 centuries there are people in the world who still do not know Imam Husayn. Really embarrassing. There are contemporary figures like Nelson Mandela, Gandhi and Mother Theresa that almost every educated person knows about and respects. And this took only a few decades. For almost fourteen centuries, Imam Husayn has been a gift for humanity and yet many still do not know him. Who is responsible? Who should feel embarrassed? We should.

This project is to undertake the responsibility of reaching out and introducing Imam Husayn to humanity. Not because we are Shi‘a. Not because we love Imam Husayn. Not because we want to gain something. No. Because we feel humanity needs Husayn. We want to benefit humanity.

In all your activities, it is very important to always be genuine in the love you show for people. Do not do anything merely for publicity. Only do things with unconditional love. The Qur’an says:

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ

You are the best nation [ever] brought forth for mankind. (3:110)

This verse tells us that to be the best means to be the best people God has brought about for mankind, and not over people (li-naas, not ‘ala al-naas). We are not interested in power or position. We want to serve. We want to serve humanity without any expectation. We do not want to be thanked or praised or to have status and power, or marginalize any sect in Islam. We just want to help. The Qur’an says:

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا

We feed you only for the sake of Allah. We do not want any reward from you nor any thanks. (76:9)

If we do anything, we just want to please Allah; we do not even want to be thanked or praised.

We want to serve humanity by introducing Imam Husayn to them. Because we believe that in all ages and corners of world humanity always needs people like Husayn to inspire. Husayn is not a man that can be limited to a particular time, place, or even religion. Real servants of God are those who are absorbed, taken by the light of God—they move beyond the geographical boundaries, beyond time and space. In the same way God is not bound to time and space, Godly people also can travel beyond time and space.

Imam Husayn—by emptying himself from ego as much as he could— and then by God having a special plan for him to purify him further (33:33), is a man of God. You do not find any trace of ego in Imam Husayn, nor with his true companions. These people had the quality of becoming universal. Husayn is a universal figure. Especially when we read our hadith and reflect on it about Imam Mahdi, we see there is a message, a direction, an instruction there that we perhaps we didn’t notice beforehand.

Imam Husayn plays a special role in paving the way for the coming of Imam Mahdi, and moreover, for the success of Imam Mahdi. Many of the hadiths about the End of Times mention Imam Husayn. I firmly believe that without mention of him, Imam Mahdi would not be able to succeed. Maybe people think Imam Husayn was more known when we approach the time of his martyrdom and we should try to remember him so that he is not gradually forgotten. There are personalities with respect to whom you need to be very careful so that passage of time would not affect them or make them ‘outdated,’ but this is not the case about Imam Husayn.

Imam Husayn is meant for the future, not merely for his own time. The passage of time and human experiences, especially the challenges humanity faces throughout the centuries, more so sparks people’s curiosity about Imam Husayn and the values he stood for. The best time for people to know and understand Imam Husayn is close to the time of the Imam Mahdi’s reappearance. But this is not a miracle that we should wait to happen. This requires our effort. Something will happen but who is going to ensure that it does in our time? This is us. If not us, there will be others. But then we would be denying ourselves this blessing.

Imam Husayn is a universal figure who has the solution—the medicine—from God for humanity. And this man is ever more needed as we approach the time of Imam Mahdi.

I would like to refer to one hadith, when Imam Husayn in night of Ashura quoted from the Prophet:

My grandfather, the Messenger of God, said: “My son Husayn will be killed in Karbala while he is a stranger, alone, thirsty, and without help. Whoever helps him has helped me and has helped his son, the Hujjah [al-Mahdi].”4

There is no way to help Husayn properly, with understanding, unless you would strengthen Islam and the Ummah. Those who think they can promote the cause of Ahlul Bayt and their teachings by dividing the Ummah—making Shi‘a against Sunni, Sunni against Shi‘a—are wrong. Anything properly done for the Ahlul Bayt would strengthen the Prophet and the Ummah. Islamic unity is very important for us. How can anyone serve Islam and the Ahlul Bayt by dividing the Ummah or humanity? It is impossible.

The Prophet also said that not only has he helped me (which you may say it is easy to understand because Imam Husayn saved Islam) but he also said, “Whoever helps Husayn has helped his son, the Hujjah [al-Mahdi].”

This is important. Anything we do for Imam Husayn with knowledge (ma‘rifah), with insight (basirah), with sincerity, in right direction would help Imam Mahdi, whether we know it or not; whether we mention the name of the Imam or not. We do not need to merely repeat the name of the Imam. Anything we do—our words and actions—that resemble the message of Imam Husayn or upholds his principles helps. Sometimes you may mention the name; other times it may be unwise depending on the context. Either way, anyone who promotes the values Imam Husayn exhibited in the best way is indeed helping Imam Mahdi.

So there must be dynamism in our works for Imam Husayn. Unfortunately, some are static in their efforts for Husayn. They lose the vision of the future. They enjoy remembering the Imam and cry for him, yet without completing this process by drawing lessons for both the present and the future. The Prophet’s saying reminds us that Husayn is a point of direction in the past and future: if we understand what to do with respect to Imam Husayn, we would be continuing the efforts put forth from the beginning of Islam until the end of the world. All would be all harmonious.

We must always remember this. Merely having a good intention, or undertaking a noble cause, is not enough. There are many aspects to consider and we constantly must reflect on the requirements of this great task. Moreover, we are to consider how to improve, especially when there are signs of success:

إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا

When Allah’s help comes with victory, and you see the people entering Allah’s religion in throngs…(110:1-2)

If you see victories come from Allah and you see people flocking towards His path in masses, do not sit back, nor praise yourself, nor forget how much Allah has blessed you. That is the time that you are to have maximum reliance on Allah. When you see success, praise and glorify God and ask for forgiveness. Do not let self-conceit and arrogance seep in, as that would be the end of any success. In a well-known hadith, Imam Sadiq (a) is quoted as saying:

The one into whose heart self-admiration (‘ujb) permeates is destined to be destroyed.5

If any person, organization, or nation take the blessings of Allah for granted and want to take credit for themselves, that is the end of it. When you see success, do more worship (‘ibadah) and ask more for forgiveness (istighfar):

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْه�� ۚ إِنَّهُ كَانَ تَوَّابًا

Then celebrate the praise of your Lord, and plead to Him for forgiveness. Indeed He is all-clement. (110:3)

These people do not see any success from themselves; their only worry is whether (and how much) they have narrowed the channels of mercy of Allah. Let me honestly tell you: most of the time, we act as barriers for Allah’s mercy to come. If we are experiencing good days, with good understanding, we merely let the mercy of Allah come without adding to it, without attracting more light. All you and I need to do is try not to narrow the channels of Allah’s mercy. This requires stepping on our ego, as ego is big problem.

I wish we had time to reflect more on some passages of Dua Makarim al-Akhlaq especially concerning the lessons organizations can take from it. I will mention a few. Imam Zayn al-Abideen says:

وَأَعِزَّني وَ لآ تَبْتَلِيَنِّي بِالْكِبْرِ

Exalt me and afflict me not with pride.

Oh Allah, please give me honour and dignity. Perhaps the most important message for humanity from the life and message of Imam Husayn is honour and dignity. I think more than anything else Imam Husayn can be introduced as an icon of honour and dignity. That is what humanity needs, especially when basic needs are already met. Food, shelter, and clothing are their basic necessities, although gradually these things will be provided. However, honour is the most important. If you have physical life without honour and dignity, there is no value.

But we are to be cautious; when Allah gifts us with honour and dignity in the eyes of the people, do not think that you are special. Do not suffer from ego.

وَأَعِزَّني وَ لآ تَبْتَلِيَنِّي بِالْكِبْرِ

Exalt me and afflict me not with pride.

Please give me honour, and not arrogance. It is difficult to have one without the other. When people praise us, and there are signs of success, we are at risk for thinking we are special or privileged. We may think it to be due to our talents, hard work, or a secret goodness in ourselves. And even wondering why others do not possess the same. We tend to forget that our good reputation and successes can be a test, a trust, rather than our own achievements.

وَ عَبِّدْني لَكَ وَ لآ تُفْسِدْ عِبَادَتِي بِالْعُجْبِ

Make me worship Thee and corrupt not my worship with self-admiration!

Oh Allah, please make me your servant and use us for your purpose. We do not have a personal purpose. Why are we in this gathering? Are we after anything for ourselves? No. We are here to think, discuss, and pray to Allah to help us understand how we can best make the most out of what He made available to us.

O Allah, please do not let my services to you be corrupted by self-admiration. Even good services can be corrupted after the action through self-admiration (‘ujb). If there is no sincerity before the action, then it is already useless.

And then Imam reaches this point after a few sentences:

وَ لآ تَرْفَعْنِي فِي الْنَاسِ دَرَجَة إِلَّا حَطَطْتَنِي عِنْدَ نَفْسِي مِثْلْهَا

O Allah, raise me not a single degree before the people without lowering me its like in myself.

If my position and respect in the society increases by 10% please add 10% to my humbleness to remain balanced. So if you were completing successful projects before with 50% humbleness, your humbleness must increase afterwards. So if you are as humble as you used to be, it is not enough. You need to be humbler. Otherwise, you would become arrogant.

وَ لآ تُحْدِثْ لِي عِزّاً ظَاهِرَاً إِلَّا أَحْدَثْتِ لِي ذِلَّةً بَاطِنَةً عِنْدَ نَفْسِي بِقَدَرِهَا

…and bring about no outward exaltation for me without an inward abasement in myself to the same measure.

Please do not create for me any external honour unless you give me internal humbleness proportional to that. This is very important for individuals and organizations. Sometimes institutions think that because they are to promote the institution, they can forget about, or compromise, humbleness. They may mistakenly think humbleness is for the individuals; promoting an organization is something else. But this is wrong. You must promote your organization, but in a humble way. And that can be tested in the way you interact with other organizations.

My last sentence to remain in our mind: haqq (truth) and bātil (falsehood), always oppose each other. Like light and darkness. These two would never be separate from each other. We are to ensure that we are on the side of haqq, and not bātil. It is not about ‘Bringing the truth to my side’. This is the problem. Many want to be the truth and think ‘Look at me; I represent the truth. I am the voice of the truth. I am a representative of the truth’. No. You must move towards truth. You must be a mirror of the truth. Do not think or say, ‘I represent the truth’. Who are we to represent the truth? Who are we to represent Islam or the Ahlul Bayt or Imam Husayn? Our responsibility is to try to move towards the truth to reflect it. We never would be able to claim that we are certainly and entirely on the side of the truth. It is a matter of struggle—lifelong struggle—to ensure we will be with the truth. It is only a few people for whom this has been confirmed. For example, we read about Imam Ali:

علي مَع الحق والحق مع علي

Ali is with the truth; and the truth is with Ali.

That is for Ali. Not for us. We must never think we are on the side of the truth and take it for granted. Yes, maybe in a few aspects we can be right; in many things we can be wrong. So first, we have to struggle to always to be on the side of the truth.

Secondly—please remember this point, a result of my life I am sharing with you—haqq can never be served, or promoted, by using the means of bātil. We cannot spread light by using means of darkness. We can never serve Allah by doing Satanic things and thinking we are clever; no lying, dishonesty, selfishness, jealousy, or the like can help you in your sacred struggles.

One of the greatest victories of bātil is to convince the people of haqq to use the means of bātil. This is impossible to work. How can you serve Allah by being immoral or sinning? Look at Imam Husayn. When he was challenged—and I do not think there is any way to be challenged like Imam Husayn—in those few days, especially on Day of Ashura, it was more than what one person can be challenged within 100 years. For example, sometimes people in their entire life lose one, two or ten loved ones and they feel completely frustrated and life becomes miserable for them. No one has lost in such a short time so many family members and companions, in addition to being treated so badly. And they did this to Husayn in the name of Islam, in the name of the Prophet.

But for the sake of Allah—correct me if I’m wrong or if I’m exaggerating—do not think we are Shi‘a, or Sheikh Shomali is a Shi‘a, therefore we must support him even if he errs. If you want to support me, correct me. Was Husayn immoral or did he compromise in the least any virtues, especially during the challenging time of war? Or do we witness Husayn (a) at the highest level of extra caution with regards to maintaining good virtues, especially during hard times? Did he ever lie or deceive his friends by making false promises, or lie to his enemies?

Did he show any sign of fear, selfishness, jealousy, despair, or any other vices you can think of? So, we must insha-Allah remind ourselves and each other that we must constantly and consistently struggle to follow the truth and use permissible and moral means to attain it. Nothing false or immoral can help us in this.

I ask Allah to bless all of you and all people in all parts of the world who try to follow the truth. May Allah enable us to be the generation that are preparing for the coming of Imam al-Mahdi. May Allah enable us to be the generation to set up a universal community of brotherhood under the banner of truth at the service of humanity which would be led by Imam al-Mahdi. May Allah grant all your requests while you are in this sacred city and grant recovery to all the illnesses of our bodies, minds and hearts. And may Allah remove any obstacles between us and Him.

***************************************

🍃 Sorces 🍃

1. This paper is based on a lecture given on 25th Dec 2016 by the author in the gathering of the representatives of whoishossein from different continents in Mashhad.

2. I say dark and cold because that’s when fire becomes more interesting. He said to his family, ‘Wait, I see a friendly fire’. Sometimes a building is on fire, but the one who sees this fire would not say “ānastu nāran.” But this was a friendly fire, a fire that was not harmful, not even producing heat when it was already hot, or giving light when already bright. For this reason I think it was cold in a dark night.

3. Al-Kafi, vol. 5, p. 83.

4. Ma‘āli al-Sibtayn, vol. 1, p. 208.

5. Al-Kafi, vol. 2, p. 313.

***************************************

🍃 Dr. Mohammad Ali Shomali 🍃

Introducing Imam Hussain (as)

To Humanity: Spiritual Advice

For Organizations

🍃🕊🍃 al-Islam.org 🍃🕊🍃

[isupportonlinedoctor]

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[payttakht]

Darogh house of Mashhad

Introduction

When traveling to Mashhad and visiting the shrine of the 8th Imam, it is not bad to know that there are many historical and sightseeing جاهای دیدنی مشهد around the shrine that you can visit after the pilgrimage and make the experience of traveling to Mashhad more different than ever. hit. Darogheh House, 500 meters from the shrine, is one of these spectacular options.

Where is Darogh's house? This historic house is located on Nawab Safavi Street, Darogheh Alley and near Mesgaran Pond.

History

In the past, Nawab Safavi Street of Mashhad was an aristocratic and expensive place where rich families lived. One of these houses belonged to Darogheh of the city, whose name shows that he was the owner of an important and security position in the government. Yusuf Khan Herati, the city's medicine man, uses Iranian and foreign architects to build this building, which is still among the spectacular and luxurious historical houses.

Source: Bam News Considering the coming and going of government officials and the holding of large ceremonies and parties on various occasions, this mansion had to be built with excellent facilities worthy of Darogheh and his guests. A two-story house with stairs on both sides of the mansion with metal railings that represent Russian architecture and a spacious porch with beautiful brick columns in front of it. The tiles used in the porch are Iranian decorations and are eye-catching, and the blessed names of God and Imams can be seen on them.

This house has special parts for summer and winter, in which a fireplace is installed in the winter part, which is considered very modern compared to the constructions of that period and is rarely seen in buildings. In the summer season, wind deflectors are built for the entry and circulation of cool air inside the building. This magnificent Qajar house, which was built after the constitutional revolution, was restored and taken care of in the 80s and was registered in the list of national monuments, and the possibility of visiting it as one of the tourist attractions of Mashhad was provided for tourists. . The courtyard of the Darogheh mansion is paved with a water pond and garden areas decorated with colorful trees and flowers.

Best time to visit You can travel to Mashhad and see the historical monuments and beautiful nature around Mashhad in the spring season and enjoy your trip in Mashhad's favorable weather conditions and the flourishing of its nature.

[womenaremypriority]

Homa Ebrahimpour, a ceramic and sculpture artist from Mashhad, Iran, is part of a growing movement of artists challenging the country's cultural and political limitations on creative expression. Her work, which explores the female body and addresses societal taboos, has gained new resonance in the wake of the “Woman, Life, Freedom” movement.

The movement, sparked by the death of Mahsa Amini in September 2022, has deeply influenced public perception of women's rights and social issues, and it has given artists like Ebrahimpour more courage to address subjects that are still heavily censored.

“After the ‘Woman, Life, Freedom’ movement, a great deal of awareness spread through society,” Ebrahimpour told Global Voices. “It feels like an awakening after a long lethargy. Many taboos are being broken, and I have become more determined to continue working and presenting my art, even if it's mostly in virtual spaces for now.”

Digital photography, Homa Ebrahimpour, 20 x 30 cm | 8 x 12 inches, 2021, courtesy of the artist.

The movement has profoundly impacted Ebrahimpour’s approach, encouraging her to create and share works that she had previously hidden, including sculptures and paintings that explore the female form. Her art, which remains grounded in themes of body, freedom, and identity, is part of an underground or alternative art scene in Iran, where many artists continue to create despite restrictions.

Through her work, Ebrahimpour defies the societal red lines surrounding the depiction of women, creating a visual language of resistance and redefining the possibilities for artistic freedom in Iran.

In an interview with Global Voices, Homa discussed the challenges of being an artist in Iran, censorship, and the limitations imposed by Iran's socio-political environment on artistic expression.

Excerpts from the interview follow:

Omid Memarian (OM): How did you come to choose ceramics and sculpture, among other art forms?

Homa Ebrahimpour (HE): I came to ceramics quite late, perhaps at the right time. Since childhood, I used to paint, and later I started photography. At 31, I accidentally found myself in a traditional ceramics workshop. The direct connection I felt with what I was creating, without the mediation of paint or tools, appealed to me. And the peace I felt after finishing each piece was unique. More recently, I’ve realized that the sense of God-like creation I experience when making sculptures is what makes it so enjoyable for me.

Ceramic sculpture, Homa Ebrahimpour, 22 x 20 x 14 cm (8.7 x 7.9 x 5.5 in), 2021. Photo courtesy of the artist. OM: How much has the environment in which you live influenced the medium you choose to express your emotions and thoughts, especially given the restrictions on freedom of expression, particularly for women, in Iran's socio-political space?

HE: Mashhad is a religious city. We don't have a cultural space or an art movement. In fact, there is no place where you can see sculptures or paintings. If there is a museum, it only displays religious works. I even started ceramics in a workshop that only made pigeons and religious symbols, which didn’t influence my perspective or choices. In such an environment, which is incomparable to anywhere else in Iran where artists either move to Tehran or emigrate, I create sculptures of the human body, even more forbidden — the female body. I can't exhibit, display, or even sell them.

OM: How does the issue of censorship or self-censorship impact your daily calculations when deciding what to create or not to create?

HE: When you're born and raised in a society where censorship is an inseparable part of your life — in culture, family, government, and society — you're expected to censor who you really are, your desires, emotions, thoughts, and even your body, to fit their expectations. It’s challenging for my generation to free ourselves from this system entirely. I think the fear that has always accompanied us and has been instilled in us is still with us. We are still afraid.

Ceramic sculpture, Homa Ebrahimpour, 45 x 20 x 25 cm (17.7 x 11 x 8.7 in), 2023. Photo courtesy of the artist.

However, it’s very different for the new generation. They live their own lives and absolutely refuse to succumb to censorship or coercion. It’s this generation that demands change and doesn’t bow to the government.

OM: Are there specific genres that you can't engage in and which, if pursued, would jeopardize your career as an artist?

HE: Depicting the female body, especially in the nude form as I do in my works, is itself the endpoint for my artistic path and the biggest challenge. But I continue to do it, not thinking too much about the future of my career.

Another issue is addressing the problems and limitations of women or, generally, any civil matters in society. That’s automatically labeled as political, and in the current situation, it comes with a lot of consequences unless you work as an anonymous artist.

Ceramic sculpture, Homa Ebrahimpour, 32 x 15 x 12 cm (12.6 x 5.9 x 4.7 in), 2024. Photo courtesy of the artist.

OM: When did your interest in exploring the complexities of the human body, particularly women, first emerge in your work, and how have people reacted?

HE: My curiosity started in childhood. I had a sketchbook in which I drew nude images. After my family's concerns, I realized these subjects were forbidden, and they remained dormant for a long time.

Later, in photography, I was drawn to it again. I did nude photography in the studio where I worked, but because I didn’t have a permit, the studio's equipment was confiscated. I was lucky that my photos weren’t taken in the system they seized, but my friend ended up with a serious legal case, which made me abandon the idea.

It wasn’t until 2019 that I resumed the work. The reactions were harsh and disheartening. Besides the government, the public viewed nudes as porn. In Iran, when a woman works with nude art, it has every meaning but art. For example, I had paintings on my room’s walls, and an electrician who had been coming to our house for a long time, upon seeing them, felt entitled to harass me, thinking that since I painted nudes, I must be seeking open relationships, anywhere and anytime! Or, when I posted on social media, I received sexual requests!

Ceramic sculpture, Homa Ebrahimpour, 15 x 15 x 25 cm (6 x 6 x 10 in), 2021. Photo courtesy of the artist.

OM: Are we witnessing an underground or alternative art scene in Iran, given the restrictions on depicting nudity, religion, politics, and women?

HE: I can give you an example. There was a time when music in Mashhad faced similar conditions. Singing and playing music in public was considered a crime. Some musicians in Mashhad created an underground space called “The Dungeon,” where they performed, even sold tickets, and held concerts. Out of this space came figures like Mohsen Namjoo, Abdolreza Behrouzfar, Navid Arbabi, and others. I think this unintended underground art movement will happen for every artistic spectrum, and eventually, the art will emerge from within to the outside.

OM: How have major economic problems in Iran, especially inflation, resource shortages, and economic injustice, impacted the art market? 

HE: For me, economic and livelihood concerns overshadow my ability to focus on art. Art isn’t my top priority, and the same is true for many around me unless they have family support or multiple jobs. In Tehran, some high-priced sales and successful artists exist, but this doesn’t reflect the broader Iranian art market. The scarcity of galleries outside Tehran, the challenges for emerging artists, and financial insecurity have led to widespread discouragement, causing some to reconsider their artistic pursuits.

Ceramic sculpture, Homa Ebrahimpour, 33 x 12 x 13 cm (13 x 4.7 x 5.1 in), 2021. Photo courtesy of the artist.

[jeweloftheworld]

Though sad the house tour is at an end, I’m very excited to finally introduce to you the Mashhads!

From left to right, starting with the top of the banister: Sylvie Mashhad & Ibn Mashhad

From left to right, the lower stairs: Christopher Mashhad, Dewi Mashhad, Dahlia Mashhad, Ali Mashhad, & Kala Mashhad

Not exactly sure how successful my execution of a stair-picture was, but hopefully everyone is easy to see. :) I also included an extra close-up of Dahlia, Ali and Kala just cuz I thought they were cute af.

[bobemajses]

Shalom from españa.By far the best Tumblr and blog that I have seen. Thank you for sharing this is amazing. I send all your stuff to my father who's family is from Mashhad. ��🏼🙏🏼🙏🏼🙏🏼✡️✡️✡️✡️

That means a lot to me 😍

[realmoghaddam]

❤️🧶🧞‍♂️ Father’s Family . خانواده پدری🗝 خانواده بزرگ عمه جان (عمه پدرم) . 🎉❤️🌷😍🌹🍀✌️ ❤️💜🧡💛💚💙💕💘💖💗💓💞💝 . انسانهای خوب هیچ وقت آن طرف دنیا نیستن در نزدیکترین قسمت دریچه قلبت هستن، فقط باید دریچه ذهنت را باز کنی تا هر دو دریچه ها فعال بشن تا بتوانی درک کنی عشق کائنات و مهربانی سرشار از گلرنگ ها را . . . . . . . . . . . . #خانواده_مقدم #خانواده_جلالی #حسین_مقدم #پویا_شایسته #مهشید_جلالی #جلال_جلالی#مرتضی_شایسته #پیمان_شایسته #مرجان_جلالی #غلامرضا_جلالی #حسین_الله_زاده #معصومه_حسین_زاده_مقدم_مجاور_طوسی #جلیل_جلالی #حسین_حسین_زاده_مقدم_طوسی #familymoghaddam #familyjalali #iran #family #mashhad #yazd #ferdos #hossein429 #hosseinmoghaddam (at Mashhad, Iran) https://www.instagram.com/p/Bzah5VPHccN/?igshid=1fdp5f51361ri

[silentbelieverah]

O Imam Redhā (as), Your shrine is ‘davāye har chī darde’, It is the cure for every pain. Please heal me, And protect me from any misfortune that comes my way.

[regardezmoica]

Holy Spider - LFF 2022

Holy Spider (عنكبوت مقدس)

[BFI London Film Festival 2022]

Denmark, Germany, Sweden, France

116 Min

Director: Ali Abbasi

Cast: Zar Amir-Ebrahimi, Mehdi Bajestani, Arash Ashtiani, Forouzan Jamshidnejad

A journalist descends into the dark underbelly of the Iranian holy city of Mashhad as she investigates the serial killings of sex workers by the so-called "Spider Killer", who believes he is cleansing the streets of sinners.

Directed as a classic true-story crime thriller, you might easily watch Holy Spider and think about other serial killer films like Zodiac but the similarities end there. Ali Abbasi wanted the audience to get inside the mind of the serial killer (played by Mehdi Bajestani), his life, his family, his mental issues, and above all, his aspirations to be seen and remembered whereas Rahimi (Zar Amir-Ebrahimi) dreams about normalcy and a world where women could just be journalists without being judged.

When the film introduces us to Rahimi, played superbly by Zar Amir-Ebrahimi, checking in at her hotel with difficulties, Holy Spider states the hypocrisy and the inequalities facing women daily. Being single, wearing the hijab loosely with visible hair, or even sharing a cigarette with a man, are many ways to get attributed the wrong label. And reputation is key to the country's culture. Good or bad, it travels fast.

Gender matters heavily with an unbalanced scale. It's very hard to watch the killing scenes but they are necessary to understand that women are strangled every day in Iran by an oppressive regime and an unequal society.

Holy Spider depicts important issues such as the women's condition, mental issues in the country, and the culture itself in Iran and in Iranian Kurdistan. Mental problems are taboo in Iran and are usually hidden to keep the family's reputation intact and avoid shame. Many times in the film, Trust is violated, lies are told by family members, and the Police and it's clear that Truth has no place in Iran but Money does. At every dark turn, money is buying silence and scandals which unfortunately is the main currency in Iran. Money can buy everything, even your own family.

Holy Spider is a shocking and important film that resonates, even more, with the Amini Revolution happening now in Iran.

Note B