1. Congratulations on the birth anniversary of Imam Zayn al-Abidin (peace be upon him)
⏱️ 1 minute
2. Shabaan Festival as narrated by Mr. Talia
⏱️ 70 minutes
3. Podcast for Newcomers
In our online product presentation to Arad Branding’s foreign representatives, what points should we consider?
4. Special Article for Newcomers
5. Personal Development Management
⏱️ 16 minutes
6. Export Mentorship Services
⏱️ 2 minutes
7. Business Meeting Between Turkey's Representative and Aradi Merchants with Promotion 9 and Above
⏱️ 7 minutes
8. Kenya Trip 2 Years Ago
⏱️ 3 minutes
9. Festival Participants - 10 Days Until the End of the Festival
These days, one of the frequently asked questions by merchants, especially those with higher promotions, is why an Aradi merchant who previously had Promotion 1 and now is in Festival with Promotion 2 qualifies for the festival and its many benefits in 2025, but a merchant with Promotion 9 does not?
I am sure one of the reasons is what I am writing here. Although I have not heard this from senior managers or received any news through others, I know these esteemed individuals, and based on this knowledge, I say the following.
Merchants with Promotions 1 to 4 do not have special potential for export in the promotion services list, and it makes sense because the cost of human resources in export-related matters is high, and Arad cannot allocate export-related resources to promotions below 5.
Arad thinks to itself, who is the Aradi merchant with Promotion 1 to 4?
There are only two possibilities.
1. They genuinely do not have the money to increase their promotion to above 5.
2. They have the money, but their belief in business and export is not strong enough to invest it in promotion 5 and above.
Arad looks for an excuse to do good.
It sees that it cannot engage merchants who pay small amounts in exports through the promotion program, because it would not be economically viable and would fail.
However, now that it sees that senior managers will handle the issue in the special festival services, it involves them in export matters because this is not about employee salaries or similar topics.
Thus, this is the best opportunity for Aradi merchants with promotions below 5 to taste the sweetness of export and benefit from special services related to export without involving employees.
We hope that Aradi merchants with Promotion 5 and above understand that since these special services are a favor from the senior managers, if by any chance they do not get access to them due to not entering the festival, they should not feel upset or believe they have been wronged, as they will receive their services, like before, even better next year.
This was a favor done for festival participants, and it should not lead to division or dissatisfaction; the same unity as before should be maintained.
The table below introduces the registered festival members from yesterday.
Full Name - Promotion |
Seyed Mehdi Mousavifar P 11 |
Hossein Omidi Nejad P 10 |
Abolfazl Tohidi Rad P 9 |
Seyed Hossein Hosseini P 9 |
Ahmad Abbasi Moghadam P 7 |
Abolfazl Asghari P 6 |
Vahid Nasehi P 6 |
Ensiyeh Afshari P 6 |
Fardin Hemmat Nejad Farrokhi P 5 |
Ebrahim Taherzadeh Jazi P 5 |
Rahim Mahmoudi P 4 |
Rouhollah Soleimani P 4 |
Dadshah Soltani Ghaleh P 4 |
Mostafa Piri Zadlilan P 4 |
Fereshteh Aslani P 4 |
Reza Poorzeynali P 3 |
Zeynab Abnavi P 3 |
Mojtaba Khosro Panah P 3 |
Yousef Heydari P 3 |
Seyed Sadr Sadri P 3 |
Nasrin Mansour Abadi P 3 |
Fereshteh Eshghi P 3 |
Saeed Reisi P 2 |
Javad Bohlouli Nayeri P 2 |
Gholamreza Hadi Nejad P 2 |
Mohsen Gholami P 1 |
Mina Nikzad Dastanai P 1 |
Mohammad Reza Hesami Nia P 1 |
Noorodin Fallahi P 1 |
Seyed Mohammad Sarparast P 1 |
Saeed Chalaki P 1 |
Ebrahim Ahmadi P 1 |
10. Verses that workers and employees do not understand.
There are many verses in God's book that if you are a worker or an employee, you will not understand them at all. You are forced to accept them only because the book is from the Creator, even though your heart cannot testify to their truth.
Have you noticed what you look at when you want to enter a hotel?
That's right, exactly, the hotel stars.
When you see it's five stars, you realize that here you need to spend a lot of money for a night.
The hotel owner puts these stars under the hotel name to show everyone that if your budget is in a certain range, then come to my hotel; otherwise, go to a lower-rated hotel.
This exact behavior of hotel owners is instinctive and derived from the Quran.
God, right after Surah Al-Fatiha, in the very first verses of the book, marks the "star" of the Quran and says:
"This is the Book of Allah, there is no doubt in it; it is a guidance for the pious." Surah Al-Baqarah, Ayah 2
That means, at the very first moment, before you even turn the page to continue reading, it is clearly stated that if you are not among the righteous, close the book and don’t continue.
Because this book is guidance for the righteous.
And in another place, He says:
"And We reveal from the Quran what is a healing and mercy for the believers, and it does not increase the wrongdoers except in loss." (Surah Al-Isra, Ayah 82)
Or in another place, He says:
"Surely this Quran guides to what is most upright, and gives good news to the believers." Surah Al-Isra, Ayah 9
Then, the question arises: Who are these believers? The answer follows immediately:
"Who do good—that they will have a mighty reward." Surah Al-Isra, Ayah 9, continuation
Or in the same Surah Al-Baqarah, Ayah 2, right after saying that it is guidance for the righteous, He describes the characteristics of the righteous and says:
"For those who believe in the existence of that which is beyond the reach of perception, who establish Prayer and spend out of what We have provided them." Surah Al-Baqarah, Ayah 3
If you remember, we wrote recently about three things that merchants should do, and exactly these three things are mentioned in this verse, one after the other.
What were the three things merchants should do to keep their trade from declining?
- Read the Quran.
- Establish prayer.
- Spend (charity).
In this verse, we see prayer and charity as the second and third options, but instead of saying "read the Quran," it says "believe in the unseen."
Imam Sadiq (AS) said: Some of the verses that God revealed in His book are clear, like when He said, "We created the night and the day for you," and some are unseen, like what He promised about the Day of Judgment. A believer is not someone who believes only in the clear verses of God, because even disbelievers accept those verses. Rather, a believer is someone who believes in the unseen.
It is also narrated from Imam Reza (AS) that he said: Some of the words of the Ahlul-Bayt are clear, which all people, whether believers or disbelievers, testify to the truth of, and these are reminders for the people. But some of them are unseen, and only the believers believe in them.
For example, you hear that the infallibles say: "Using a toothbrush removes bad breath and makes you respectable in front of people."
Is this hadith clear or unseen?
It is clearly something obvious and a reminder for the believers.
You can't say, "I believe in this hadith of the Prophet and feel happy."
Well dear, it's not rocket science.
The fact that a toothbrush removes bad breath is something even a Hindu cow worshiper would agree with. So, you haven’t done anything extraordinary by accepting it.
But you hear that the Messenger of God said: "Nine-tenth of sustenance is in trade, and one-tenths of it is in other matters."
Is this statement clear or unseen?
Exactly, this is unseen.
Or Imam Sadiq (AS) says: "Two-thirds of wisdom is in trade, and anyone who abandons it will never complete two-thirds of their wisdom."
Is this statement clear or unseen?
Exactly, it is unseen because no one has seen that two-thirds of wisdom is in trade.
So, remember, the meaning of believing in the Quran and the art of God's men is that we believe in the unseen verses of the Quran and the words of the Prophet and the Ahlul-Bayt. Otherwise, everyone believes in what is clear and obvious.
Let’s return to our main discussion.
We saw that God, in the preface of His book, similarly to the behavior of hotel owners, has clarified that this book is for the righteous and the believers.
If you belong to this group, then come in and be guided.
If you are not part of these groups, close the book because it will bring you nothing but loss and harm.
During the battle with the Kharijites, a group of night prayer performers and Quran memorizers stood in front of Imam Ali (AS) and opposed him.
They were people who denied the Imam using verses from the Quran.
Imam Ali (AS) said: "Have they not heard the words of God when He said, ‘This is the Book, there is no doubt in it, a guidance for the righteous’?
Have they not heard the words of the Messenger of God, who swore that Ali, the son of Abu Talib, is the Imam and leader of the righteous?
How can they argue with me using the Quran when God has said:
’We account for everything in a clear record?’ Surah Ya-Sin, Ayah 12
Do they have an Imam clearer than me who will dissect and explain both the apparent and hidden meanings of the Quran for them?"
All of this is to say that when we do not pay attention to the words of the Quran and the people who interpret it, it is natural that many verses of the Quran will have no meaning for us.
Because the introduction to the book itself emphasizes that this Quran is for these specific groups and has no use for others. In fact, for some, it might even be harmful.
Now, let’s pay attention to some hadiths and leave the investigation of their truth or falsehood to the readers.
It was reported to Imam Sadiq (AS): "Such-and-such person has abandoned trade." Imam said three times, "This is the work of Satan. This is the work of Satan. This is the work of Satan."
In another place, Imam Sadiq (AS) said: "Anyone who makes themselves a servant to another person has, in fact, separated themselves from God's provision and handed their sustenance over to God's servant. Therefore, their prayers for increasing sustenance will not be heard by God, as He created them free, but they made themselves a servant to another. So, instead of praying to God, they should pray to the one they have made their master, asking them to increase their sustenance."
Meaning, if you have made yourself an employee or worker for another person and sold your time and energy to them, instead of asking God for a raise, go to your employer and beg them, perhaps they will increase your salary—maybe they will not.
Muadh ibn Jabal says: "I asked Imam Sadiq (AS), 'Such-and-such person is not making any profit in trade. Is it permissible for him to work as an employee for others for a while?'"
Imam said, "No."
I asked, "Then what should he do to feed himself and his family during this time?"
Imam replied, "He should borrow from others and get by until God opens up sustenance for him in trade, but he should not work as a servant for others, as this would lock his sustenance."
Zurarah ibn A'yan says: "Imam Sadiq (AS) said to me: 'Tell our Shia not to engage in lowly and menial jobs, for God did not create them for low-income work. So, advise them to engage in trade.'"
I said to the Imam, "Many of them do not have the initial capital to start a trade."
Imam said: "They should borrow money and start their business, but they should not become employees for others."
And He also said: "Trade is the best of occupations."
Muhammad bin Muslim narrates that Imam Baqir (AS) said: "Trade is better than a salary."
I asked, "What do you mean by a salary?"
He replied: "Someone who regularly receives a salary every day or month from another person."
There are many more sayings of the Prophet and Ahlul-Bayt regarding the virtue of trade and the prohibition of working as an employee, which cannot be covered in this one article.
Many great readers say they hadn't heard this before Arad.
No problem.
Now that you’ve heard it, is there still an excuse?
Now that you’ve heard it, go and show these hadiths to those who loudly claim their religiousness, and you’ll see they will show no interest in trade.
It seems they ignore the fact that their Imam has instructed them to engage in this very activity.
So, what about other areas where they are religious?
Their desires align with those words, and they accept them.
But here, there is no alignment, so they do not accept it.
That’s why God knows their hypocrisy and does not accept their faith.
All of these discussions were an introduction to the title I mentioned at the beginning of my writing.
The verses that workers and employees do not understand.
God presents a dialogue in His book between the angels and those who have a weak and difficult life in this world.
It’s interesting, let’s read it together.
Certainly, when the angels take the souls of those who have wronged themselves, they say to them: "What did you do to yourselves?" Surah An-Nisa, verse 97
Again, some people who love the afterlife say this refers to a certain major sin.
What they mean is that they want to relate all the verses to the afterlife, although the verses refer to matters in this world.
Indeed, both major and minor sins are a form of self-oppression.
But isn’t it oppression to not buy meat for yourself?
Isn’t it oppression to not take your family on a trip for an entire year?
Isn’t it oppression to not buy them good clothes?
Isn’t it oppression to not have a good phone, a good sofa, or a good refrigerator?
Is adultery, alcohol, and neglecting prayer oppression to oneself?
While in this very verse, I will prove that the oppression God refers to here is the materialistic oppression we do to ourselves, like poverty, not spiritual matters.
If we continue reading the verse, you will understand better.
The angels ask them, "Why have you oppressed yourselves so much?"
What do they answer?
They say, "We were considered weak on the Earth."
Was an adulterer considered weak?
Was a drunkard considered weak?
You who claim to love the afterlife, have you not heard the saying of Imam Ali (AS) who said: "The poor are considered weak and humble."
So, what were they talking about in terms of the oppression they committed to themselves?
Their statement was that they were considered weak.
Thus, God and the angels are referring to the oppression that occurred due to their weakness, not because of wealth, drunkenness, or the sins that billionaires commit. The conversation here is about the oppression that the weak do to themselves and their families.
The angels respond here. They say, "Was Allah’s earth not spacious enough for you to emigrate?" Surah An-Nisa, verse 97
Now, a worker reads these verses.
He says, "I work in a village with labor laws."
If I migrate to the capital, will the labor laws increase?
No, the labor law is fixed, and only the expenses will increase. So, this verse is either wrong or it simply has no relevance to me.
Or an employee reads this verse.
He says, "God, how would you like me to migrate when my employer does not give me such an opportunity?"
Even if he does allow it and sends me from a rural area to Tehran, my salary will not change much; on the contrary, life will become harder.
Tehran employees know that the living conditions of employees from other provinces are much better, but the Tehranians, because they have been in Tehran for years and have a certain social status, are willing to endure the hardships there to show their relatives that they live in Tehran.
They even say "Tehran" in a way that sounds as if they live in Los Angeles.
If it weren’t for this social boasting about Tehran, more than 90% of employees and workers residing in Tehran would move back to their hometowns.
Thus, workers and employees do not understand these verses.
How much God has asked people to reflect on the verses of the Qur'an.
When you hear that God tells the weak why they did not migrate, the first meaning is that, "O weak one, you should not take a job that prevents you from being able to migrate."
Your job should be such that you can migrate.
Can you, as an employee or worker, easily migrate?
Many of you know that growth in trade is found in Tehran and Qom.
But why can’t you go there?
Because you are an employee or worker, and the organization you work for does not allow you to migrate.
Please do not be upset; in reality, you have been enslaved and your basic right to migrate, which is one of the simplest human rights, has been sold to you.
The angels say to these weak ones, "Was not the Earth of God spacious enough for you to migrate in it?"
First, they say, "What migration? The labor law is the same everywhere in this country."
Secondly, we do not even have the ability to migrate abroad because we have no money.
Thirdly, we have sold ourselves to our employer, and they do not allow us to migrate.
So, this verse has no relevance to us.
Therefore, they disregard God's words, and even if they are very religious, they go to the next verse and essentially ignore this one, as if they never read it.
Again, God encourages migration and says three verses later.
"Whoever emigrates in the cause of Allah will find many safe havens and bountiful resources throughout the earth." Surah An-Nisa, verse 100
Again, the worker or employee might say, “God, forget it. Wherever I migrate, I will still face the same labor laws; whether it’s vast land or abundant provision, it won’t matter.”
Well, my dear friend, pay attention to what God says: “in the cause of Allah.”
Meaning in the path of God.
Which prophet of God was a worker or an employee of someone else?
Joseph, the prophet of God, who was imprisoned by Pharaoh, made a simple request to the person who was released from prison, asking him to speak to Pharaoh on his behalf.
God said: "O Joseph, because you made your request to my servant instead of asking directly from Me, I will add more years to your imprisonment."
You ask your employer for something every day, but you have completely removed the right to ask from God. Do you expect God to release you from the prison of misery?
The path of God means the way of God, the way of the prophets.
When was your prophet ever hired by someone else?
All historians have written that Muhammad was never anyone's hired worker, and when Khadijah wanted to entrust her wealth to him, they worked together in a partnership: the capital would be hers, and the trade would be his, with profits split between them.
Then, God encourages people further to migrate, saying:
"Those who leave their homes and die while emigrating to Allah and His Messenger—their reward has already been secured with Allah." Surah An-Nisa, verse 100
Do you interpret this reward as something worldly or otherworldly?
Most people again interpret this reward as otherworldly.
The question here is, if someone leaves his town and family for trade and dies along the way, will God reward him in the afterlife?
But what about his family, who are left in hardship?
Does God take care of them in this world?
How?
Many of you, dear ones, joined business in your later years.
And Satan may come to you and say: “You don’t have much time left, and you won’t become a professional trader. You will die soon.”
And similar thoughts.
I say, first of all, may God grant you a long life, and may you live beyond 120 years.
But my main point is this.
Have you ever thought about the impact of having just one business, where your grandchildren, wherever they sit and are asked, “What did your grandfather or grandmother do before passing away?”
And they will say, “My grandfather was a businessman,” or “My grandmother was a businesswoman.”
Do you know the prestige and respect that will bring them?
And do you realize how much that will impact their future and the generations that follow them?
Instead of your descendants being workers and employees for centuries, they will turn to business.
Later, in some part of history, it will be written:
“This family, starting from this year when their ancestor engaged in trade, shifted from working as employees to becoming traders.”
What greater satisfaction could a grandfather or grandmother have than seeing the honors and achievements of their grandchildren, great-grandchildren, and future generations?
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