The guest in this week’s Friday bulletin has perhaps one of the rarest and most unique experiences among Britain’s Friday prayer leaders. A leader who, on baseless grounds, found himself imprisoned in the United States. His establishment of Friday prayers in American prisons led to him being transferred to several others across the country.

Hujjat al-Islam Seyed Mohammad Razavi, known among Britain’s Friday prayer leaders as Kathīr al-Safar (frequent traveler), has travelled extensively across continents, from Europe to Central and South America, Canada, and Asia. Currently, he serves as the Head of the Religious Advisory Board, a member of the Shia Islamic Education Association, and a trustee for several other Shia centres in Britain and other countries.

“I started my first Friday prayer with five attendees and grew it to 150 in six years.” 

1. Could you tell us about your experience as a Friday prayer leader in the UK and other countries?

I have 45 years of experience as a Friday prayer leader, with most of this time spent serving culturally in London. My first Friday prayer was held with indirect permission from Ayatollah Azari Qomi, acting as a representative of and with the permission of Imam Khomeini. It began with just five attendees, but after six years, the number grew to 150.

Currently, I am not a permanent Friday prayer leader, but I am honoured to serve as a guest leader during travels. I have had many experiences in other countries, including trips to Port of Spain in Trinidad and Tobago, Georgetown in Guyana, Japan, Australia, New Zealand, various European countries, Central and South America, Canada, and many others. Listing them all would take too much of your time.

“My crime in America was helping the poor and protesting peacefully.”

2. What happened during your imprisonment in America? What were the charges, and what occurred regarding the prisoners’ uprising?

I have travelled to many states in America and Canada, holding Friday prayers in cities such as Memphis, Edmonton (Canada), California, Oakland, Denver in Colorado, and Huntsville in Alabama, among others.

During one official trip to the United States, we were feeding over 2,000 homeless people in Alabama who slept under bridges. I also protested against the US government’s closure of a mobile clinic serving a poor area in Huntsville and the opening of a centre named Fatimah al-Zahra in Birmingham, Alabama. This led to my arrest.

I was imprisoned in Alabama on baseless charges. In this prison, I was supported by an Iranian inmate who had once been Baha’i, later became Wahhabi, and eventually embraced Shia Islam. This individual was powerful and influential in the prison. Upon learning that I was a cleric, he handed me the responsibility of leading prayers, which had previously been led by a Sunni cleric. Thus, I became the prayer leader of the Alabama prison.

In prison, I realised that many inmates were on death row. I began delivering sermons to ease their fears and hopelessness, relying on verses of the Qur’an and Hadith. As their faith in the afterlife grew stronger, they began loudly chanting takbir (proclaiming “God is Great”), which led to my transfer to a prison in Louisiana, where there were fewer Muslims.

In the second prison, I continued my cultural activities. This time, in addition to the few Muslims, some Christians were also inspired to worship. For example, one problem was the female guards observing inmates showering naked. As Muslims, we showered in shorts, which inspired some Christians to adopt the same practice. They even stole cloth and ropes to install curtains in front of the showers. This act led to my transfer to another prison the next day.

In the third prison, I once again led Friday prayers, prompting the inmates to chant takbir loudly. This time, they had no choice but to ban Friday prayers altogether.

3. What are the challenges for young people regarding delayed marriages, and how do you address this issue from the Friday prayer pulpit?

One of the major challenges for young people in Western countries is marriage. Excessive expectations among the younger generation and their lack of familiarity with Islamic laws and the benefits of family formation have significantly increased the age of marriage. As a Friday prayer leader, I strive to address not only political and current affairs but also social issues such as marriage. These discussions are often very well-received by the congregation.

4. With your travels to various countries, what is the most significant memory or lesson regarding Friday prayers that you would like to share?

I always consider the local issues of the community wherever I go. Generally, I rely on the sermons delivered at Tehran’s Friday prayers because they are up to date. From my experiences, one particular memory stands out. In Venezuela, 15 women approached me, seeking help. They explained that they had embraced Islam nearly two decades ago, yet no one was willing to marry them permanently. Muslim men would only approach them for temporary marriages. I decided to address this issue during the Friday prayer sermon, explaining its social implications and consequences. This effort yielded some positive results.

5. You are active on social media. What is the secret to your success, and can you provide an example?

Perhaps the secret to my success lies in the fact that I entered the Qom seminary at a very young age, completing intermediate studies early on. By the age of 19 or 20, I was already travelling to Western countries as a cleric for preaching. Had I stayed in Qom and continued my studies, I might have achieved even more because I was one of the outstanding and diligent students. However, my familiarity with the English language proved invaluable, and my extensive travel experiences encouraged me to utilise social media effectively. Today, I remain active on various platforms.

6. Many Friday prayer leaders still operate traditionally. How effective do you think modern media is in advancing cultural goals, and how can prayer leaders utilise this opportunity?

Using social media can significantly expand the reach of Friday prayer sermons, spreading their message to distant and underserved areas.

Unfortunately, in many cases, Friday sermons in Western countries remain highly traditional. Prayer leaders often rely on pre-written and printed speeches, failing to address the real issues facing the community. As a result, they miss out on the full potential of this opportunity.

By incorporating tools such as live broadcasts, short videos, and updates on social platforms, prayer leaders can modernise their approach and make their sermons more relevant, impactful, and accessible to contemporary audiences.