Ashura Ayatullah Mahdi Asifi

Project supervisor: Translation Unit, Central Office of Research Cultural Affairs Department
The Ahl al!"ayt #$a% &orld Assem'ly #A"&A%
Translator: (Umar )umo
Translation *ditor: +ayyidah *ffat +hah
Proofread 'y: +ayyid "a,ir -usayni
Pu'lisher: A"&A Pu'lishin. and Printin. Center Assem'ly
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Publishers Foreword
In the Name of Allah, the All-beneficent, the All-merciful
The invalua'le le.acy of the -ousehold ?Ahl al-Bayt@ of the Prophet #may peace 'e upon
them all%, as preserved 'y their follo5ers, is a comprehensive school of thou.ht that em'races
all 'ranches of 8slamic Ano5led.e6 This school has produced many 'rilliant scholars 5ho
have dra5n inspiration from this rich and pure resource6 8t has .iven many scholars to the
Muslim ummah 5ho, follo5in. in the footsteps of 8mams of the ProphetBs -ousehold #a%,
have done their 'est to clear up the dou'ts raised 'y various creeds and currents 5ithin and
5ithout Muslim society and to ans5er their ,uestions6 Throu.hout the past centuries, they
have .iven 5ell!reasoned ans5ers and clarifications concernin. these ,uestions and dou'ts6
To meet the responsi'ilities assi.ned to it, the Ahl al!"ayt &orld Assem'ly #A"&A% has
em'arAed on a defence of the sanctity of the 8slamic messa.e and its verities, often o'scured
'y the partisans of various sects and creeds as 5ell as 'y currents hostile to 8slam6 The
Assem'ly follo5s in the footsteps of the Ahl al-Bayt #a% and the disciples of their school of
thou.ht in its readiness to confront these challen.es and tries to 'e on the frontline in
consonance 5ith the demands of every a.e6
The ar.uments contained in the 5orAs of the scholars 'elon.in. to the +chool of the Ahl al-
Bayt #a% are of uni,ue si.nificance6 That is 'ecause they are 'ased on .enuine scholarship
and appeal to reason, and avoid prejudice and 'ias6 These ar.uments address scholars and
thinAers in a manner that appeals to healthy minds and 5holesome human nature6
To assist the seeAers of truth, the Ahl al!"ayt &orld Assem'ly has endeavored to present a
ne5 phase of these ar.uments contained in the studies and translations of the 5orAs of
contemporary +hC$ah 5riters and those 5ho have em'raced this su'lime school of thou.ht
throu.h divine 'lessin.6
The Assem'ly is also en.a.ed in edition and pu'lication of the valua'le 5orAs of leadin.
+hC$ah scholars of earlier a.es to assist the seeAers of the truth in discoverin. the truths 5hich
the +chool of the ProphetBs -ousehold #a% has offered to the entire 5orld6
The Ahl al!"ayt &orld Assem'ly looAs for5ard to 'enefit from the opinions of the readers
and their su..estions and constructive criticism in this area6
&e also invite scholars, translators and other institutions to assist us in propa.atin. the
.enuine 8slamic teachin.s as preached 'y the Prophet Muhammad #%6
&e 'eseech Dod, the Most -i.h, to accept our hum'le efforts and to ena'le us to enhance
them under the auspices of 8mam al!MahdC, -is vice.erent on the earth #may Allah eEpedite
his advent%6
&e eEpress our .ratitude to Ayatullah Muhammad-mahdi Asif, the authors of the
present 'ooA, and Umar )umu, its translator6 &e also thanA our collea.ues 5ho have
participated in producin. this 5orA, especially the staff of the Translation Office6
Cultural Affairs Department
Ahl al-Bayt a! "orld Assembly
Introduction
The sermons that are delivered concernin. 8mam -usayn #as% attract the lar.est audience
from all classes of people6 The respect they have for these speeches is very si.nificant, a
feature rarely found in other .atherin.s6 +peaAers for such occasions are re,uired to
reciprocate this respect and earnest attendance 'y doin. justice to the feelin.s of the people
and the .atherin.s for -usayn #as%6
The people 5ho come from far and 5ide to listen to the lectures that are delivered a'out
8mam -usayn #as%, eEpect the speaAers to enrich their talAs 5ith a .reater Ano5led.e of 8slam
and Fur(anic conceptsG ne5 horiHons of thou.ht, understandin. and analysis of -usayn #as%(s
5ords, speeches and stances, as he moved from -ijaH to 8ra,G the speeches of his Ainsmen
and companionsG the positions they tooA and the sacrifices they offered, that are uni,ue in
history6
The uprisin. of -usayn #as% is replete 5ith ideas, concepts, values and 'eautiful scenes, the
liAe of 5hich are rarely 5itnessed in the 5ords and deeds of others, 5hich speaAers are
eEpected to analyse as they trace his route from -ijaH to 8ra,6 They should 'e a'le to present
these lessons to their listeners durin. the month of Muharram and also on other occasions6
The present 'ooA is an effort in that direction 'ut 8 cannot 'e sure that it has achieved its .oal6
All the same, 8 have tried, Ano5in. success is from Dod alone6
#uhammad #ahdi al-Asifi
$oly Na%af
&he '(th day of )hawwal, *+',-
Critical .uncture In &he /ife 0f #an1ind
Days 0f )eparation
The days of separation are distinct occasions in history that classify people into t5o or more
.roups6 The place of these occasions in history is similar to that of crossroads 5hich people
come across durin. their journeys6 Roads and hi.h5ays 'rin. to.ether the travelers till they
reach the crossroads 5here they split into t5o, three or more .roups6 8n the same 5ay, days of
difficulty separate people 5ho 5ere to.ether durin. days of ease and comfort6
The holy Fur(an named the day of "adr the Day of +eparation
2
'ecause the people 5ho 5ere
hitherto livin. to.ether in Mecca durin. peace time 5ere divided into t5o 'elli.erent parties
on that day6
8t is not al5ays possi'le for a person to live a life of civility and pleasant social intercourse
5ith all the people, for Dod Most -i.h has assi.ned, in the course of history and the life of
manAind, days on 5hich they have to maAe a resolution concernin. 5hat they say or do6 They
have to taAe a decision on 5ar or peaceG 5hether to continue their relationships or sever themG
5hether they 5ill turn to5ards Dod or a5ay from -im6 These days are the days of separation6
Ashura Is Amon2 &he Days 0f )eparation
The day of Ashura 5as a day of separation in 8slamic history6 8t divided the people 5ho 5ere
livin. to.ether durin. peace time into t5o different .roups: one .roup stood 5ith -usayn #as%
and fou.ht the Umayyads, 5hile the other supported the Umayyads and fou.ht -usayn #as%6
On that day, the people had no choice 'ut to select and decide on 5hich side they 5ould fi.ht,
and, there 5as no other option6 This is the feature 5hich distin.uishes the days of separation:
it forces the people to choose the party to 5hich they 5ill .ive their loyalty and repudiate the
other6
People are une,ual in terms of stren.th and 5eaAness, coura.e and timidity, faith and
hypocrisy, .enerosity and ni..ardliness, and loyalty and repudiation, 'ut these differences do
not appear clearly in time of peace and comfort6 They meet in the marAets, the mos,ues and
other .atherin.s 5ith nothin. to distin.uish one from the other and 5ithout Ano5in. one
another6 +ometimes one does not Ano5 even oneselfI &hen the days of separation come the
people can 'e distin.uished as they differ from one another, for a manBs true 5orth is Ano5n
only in a moment of crisis: thus, one(s nature 5hich 5as unAno5n 'efore, is no5 revealed to
others and, sometimes, even to himself6
The day of Ashura 5as one such day6 8t divided the people into three .roups6 One 5as
seduced 'y the 5orld so they succum'ed to their vain desires and 5ere destroyed6 Another
.roup freed themselves from the .rip of their desires and mana.ed to 5eather the test, al'eit
5ith .reat effort and sufferin.6 All the same, they 5ere a'le to land safely and meet Dod at
the end6 A third .roup hastened to meet their Jord unencum'ered 'y other considerations and
5ithout any difficulty, sufferin. or indecision6 They separated themselves from the o'ject of
trial as a hair comes out of sour milA6
These three conditions 5ith re.ard to turnin. to5ards or a5ay from Dod are found at all
times and places, althou.h people are not usually differentiated from one another6 8t is the
2
! 8n +urah Al (8mran, Kerse 2==, Dod most -i.h says, concernin. the day of "adr: "What
befell you on the day when the two hosts met"
days of separation that differentiate people6
9o5 let us ponder upon these three classes of people that the day of Ashura unveiled6
First class
This is the .roup that failed the test6 On analysis 5e find that:
#i% This class of people did not liAe to 'e consumed 'y tri'ulation in the initial sta.e, nor
reject the truth, nor disre.ard Dod6 8n fact, they loved Dod and pursued the truth, as this is
somethin. that is implanted 'y Dod Most -i.h in the very nature of every human 'ein.6
#ii% They desired that Dod should 'esto5 upon them the .ood of this 5orld and the neEt, so
that they may enjoy 'oth6 This desire is part of the innate nature of manAind and forms part of
our psycholo.ical reality6
#iii% The drive to5ards this 5orld 5as stron.er in the minds of these people than the drive
to5ards Dod, 'ut they 5ere not co.niHant of this fact 'efore they reached the crossroads #the
point of separation%6 Others 5ere also not a5are of this trait that 5as found in this .roup till
they also reached the point of separation6 The point of separation dis.raced them 'efore
others and ac,uainted them 5ith their o5n reality6
)econd class
This .roup reached the point of safety althou.h 5ith much difficulty6 Analysis sho5s that:
#i% This .roup desired to enjoy the 5orld and its pleasures and did not hold any aversion to
5orldly pleasures as relished 'y all people6
#ii%They hoped that Dod 5ould .ive them this 5orld and the neEt, and save them from any
predicament in 5hich they 5ould have to choose one of the t5o6 They hoped that they 5ould
al5ays live in peace and Aeep 'oth their reli.ion and their 5orldly 'enefits, so that they
mi.ht carry out their duties to5ard Dod Most -i.h the 5ay -e 5anted and also enjoy
5orldly pleasures to their fill6
#iii%They 5ished that their 5orldly inclination should not control or ro' them of their a'ility
to choose and taAe decisions6 Therefore they 5anted to possess a sound conscience that 5as
free to maAe resolutions despite the fact that they 5ere taAin. part in 5orldly matters liAe the
rest of the people and enjoyin. the 5orld liAe them6
#iv%They retained the freedom to decide 'y the time they reached the point of separation,
5here it 'ecame mandatory to select one of the t5o 5ays: Dod or the 5orld6 +o they
disassociated themselves from this 5orld and turned to5ards the neEt 5orld, from falsehood
to5ards the truth, from selfish interest and the opponents of Dod #taghut% to5ards Dod,
althou.h 5ith difficulty and much effort, for they 5ere disentan.lin. themselves from the
.rip of the 5orld6
This is the nature of taAin. a difficult decision in life6 There are t5o forms of decision
maAin.: a difficult one and a simple one6 The resolution taAen 'y the people in this class at
the point of separation 5as amon. the most difficult thin.s6 9evertheless, they finally
succeed in eEtricatin. themselves from the .rip of the 5orld and move to5ards Dod,
5hatever the cost6
The 'ooA of Dod .ives us a picture of this class of people6 8t is a'out the companions of the
Messen.er of Dod #+% 5ho fou.ht at "adr6 These people are still cited as eEamples of faith,
perseverance, loyalty and sacrifice6 -o5ever, 5hat the holy Fur(an portrays of their
eEcruciatin. traumatic eEperience 5hen they attacAed their enemies from the polytheists of
Furaysh calls for ponderin.6 The Most -i.h +ays: "they were being driven towards death as
they looked on."
2
Lust as a person eEtricates himself from the 5orld 5hen he is marched to his death, seein. it
'efore his eyes, those ri.hteous ones from amon. the companions of the Messen.er of Dod
disentan.led themselves from the 5orld at "adr6
Despite this, they did not hesitate to ans5er the call of the Messen.er of Dod #+%6 They came
for5ard, fou.ht and 5ere Ailled, thus attainin. martyrdom6 May Dod 'e pleased 5ith them
and raise them to a hi.h station in paradise 5ith the prophets, the messen.ers and the
ri.hteous6 *Ecellent indeed are those companionsI
#v% These people 5ere supported 'y Dod as a result of the effort they made in savin.
themselves from the control of 5orldly desires6 Dod 'esto5ed on them t5o important thin.s:
-e .ave them discernment, li.ht and .uidance so that they did not deviate from the path and
.o astray, and, -e .ave them stren.th and support so that they did not fla. 5hile tryin. to
accomplish the uphill tasA that is associated 5ith the difficult road6
One does not need more than these t5o thin.s in his or her actions in order to maAe the
journey to5ards Dod6 Dod Most -i.h has assured 'oth to any of -is servants 5ho strive in
his 5ay6 -e says: "As for those who strive towards us, we shall surely guide them in our
ways, and God is indeed with the virtuous".
M
/irst comes .uidance, 5hich is li.ht and insi.ht, then comes Dod(s support for his servants6
&hen Dod sees sincerity of purpose in -is servant, -e 'esto5s -is support on him and
maAes this difficult journey easy for him6
&hird class
This .roup rushes to meet Dod 5ith .reat ease6 8ts mem'ers leave the 5orld and its attendant
tri'ulations 5ithout difficulty as thou.h they had never entered it, so that the need to eEit
from it is does not eEist6 +uch people min.le 5ith the people and do not live differently from
them6 They .o alon. 5ith the people in the marAets and other pu'lic places 'ut their hearts
never .et attached to the 5orld6
&e shall mention t5o eEamples of this .roup from the youn. men of the -ashimite clan 5ho
5ere present at )ar'ala6 They are Ali al!AA'ar and al!Fasim i'n -asan #as%6 These t5o lads
did not hesitate to respond to the call of Dod, -is messen.er and his friends ! the 8mams #as%G
the love for this 5orld had never entered their heartsG they did not com'ine 5orldly .ain and
reli.ion as the people didG and therefore, they did not face any difficulty at the point of
separation6
0
! Fur(an Ch:< vs: =6
M
! Fur(an Ch: M1, Ks: =:6
These people ans5ered the call of -usayn #as% easily and hurried to5ards Dod, the 5ay 5e
hurry to5ards a thin. 5e lon. forG 5ithout hesitation, 5ithout havin. to thinA, 5ithout any
difficulty6
Perhaps the period of youth is the 'est time to prepare for such situations as the mind is not
5ei.hed do5n 'y anythin.6 Noun. minds are fresh and not attached to the 5orld6 Therefore it
is easy for youn. people to discard 5orldly thin.s6 The more one deals 5ith the 5orld the
stron.er .ro5s oneBs attachment to it6
This is the sta.e of life in 5hich the Fur(an ,uicAly 'lends 5ith the hearts and minds of the
youth 5ho dedicate themselves to it6 8t is reported on the authority of 8mam +adi, #as% that:
"If a person studies the Qur'an during his youth, it blends with his flesh and blood."
>
The Messen.er of Dod #+% is reported to have said: O+even classes of people 5ill 'e admitted
into the shade 'y Dod on the day 5hen there 5ill 'e no shade apart from -is6 ?They are:@ a
just ruler, a youn. person 5ho .ro5s up in the 5orship of DodPO

-e is also reported to
have said: O9othin. is more loved 'y Dod than a repentant youth6O
!
/rom the a'ove 5e have seen three types of people 5ho 5ere present on the day of Ashura6
"elo5 5e shall analyse these .roups and compare them6 /irst 5e shall compare the first class
5ith the second6 These t5o people are Umar i'n +a(ad and al!-urr i'n NaHid al!Riyahi, may
Dod have mercy on him6 Then 5e 5ill compare the second and third classes6 They are al!
-urr i'n NaHid al!Riyahi and Quhayr i'n al!Fayn, may Dod have mercy on them6
Comparison Between &he First And )econd Class
-ere 5e shall consider Umar i'n +a(ad, 5ho 5as from the first .roup and al!-ur i'n NaHid
may Dod have mercy on him, 5ho 5as from the second .roup6"oth of them 5ere heroes of
their camps6 The first 5as from the camp of -usayn #as%, 5hile the second 5as from that of
the Umayyads6 An amaHin. similarity eEisted 'et5een the t5o, and it calls for study,
reflection and analysis6
#i% They 5ere 'oth reno5ned and distin.uished .enerals of the Umayyad army and chiefs of
their clans so they had stron. 5orldly tendenciesG they 5anted comfort, respect and position6
#ii% *ach of them 5anted 5orldly .ains as 5ell as reli.ion6 "ut this 5as 'efore they came
face to face 5ith the point of separation, 5hich separates reli.ious aspirations from 5orldly
ones, 5here one has to picA one option and taAe a decision6
#iii% "oth of them 5ere tryin. to escape the point of separation so that they 5ould not have to
select either the 5orld or their reli.ion6
"elo5 are t5o episodes a'out ho5 the t5o men tried to escape the point of separation6
>
! &asa(il al!+hi(ah 0:2>26
3
! Majma( al!"ayan 0: M<36
=
! MishAat al!An5ar 2336
&he )tory 0f $ow 3mar Ibn )a4ad &ried &o 5scape Fi2htin2 $usayn As!
Al!Ta'ari has reported the story of Umar i'n +a(ad 5hen i'n Qiyad ordered him to march
to5ards -usayn #as%6On that day Umar i'n +a(ad 5as campin. at -ammam A(yan at the head
of four thousand men, in preparation to move to Dusta'i
;
and Daylam6 8'n Qiyad ordered him
to postpone the journey to Dasta'i and Daylam and move on to fi.ht -usayn #as%6
8'n +a(ad re,uested eEemption from this duty6 This 5as the first attempt on his part to avoid
the point of separation6 &hen i'n Qiyad threatened that he 5ould taAe 'acA the document in
5hich he had appointed 8'n +a(ad as .overnor of Rayy, the latter applied for a ni.ht(s respite
to thinA over the issue6
<
8t should 'e noted that in his first attempt to avoid the point of separation, 8'n +a(ad shied
a5ay from .ivin. a decisive ans5er 5hen 8'n Qiyad threatened to revoAe his .overnorship6
-e could have returned 8'n Qiyad(s commission and freed himself from this deadly sin 5hich
8'n Qiyad 5anted him to commit6 -e should have confronted 8'n Qiyad(s threat 5ith e,ual
decisiveness6 -o5ever, 8'n +a(ad did nothin. of that sortG 5hat he did 5as re,uest a ni.ht(s
respite in order to thinA and decideIII
This is the first si.n of irresoluteness 5hich 8'n Qiyad promptly tooA note of6 -e sa5 the
point of 5eaAness in the personality of the man he intended to send a.ainst -usayn #as%6 8n
the ni.ht, Umar i'n +a(ad consulted his friends and counselors 5ho stron.ly 5arned him
a.ainst fi.htin. -usayn #as%6 -is nephe5 -amHah i'n al!Mu.hira i'n +hu('ah said to Umar
i'n +a(ad: 8 adjure you 'y Dod, do not set out to fi.ht -usayn #as% lest you sever your Ainship
ties, and sin a.ainst your Jord6 8 s5ear 'y Dod that it is 'etter for you to relin,uish your
5orldly possessions, your 5ealth and the po5er over the 5hole earth R if it 5ere your o5n R
than to meet Dod 5ith the .uilt of -usayn #as%(s 'lood on you6O O8 5ill do #as you say%, 'y the
5ill of DodO, replied 8'n +a(ad6
:
The neEt day, Umar i'n +a(ad 5ent to 8'n Qiyad and said ONou have commissioned me for
this 5orA #i6e the .overnorship of Dasta'i and Daylam% and the people have already heard
a'out it6 Please implement it and dispatch to -usayn #as% someone 5ho is a'ler than 8 am at
5ar6( And he proposed some )ufan no'les6 This 5as Umar i'n +a(ad(s second attempt to
escape from the point of separation6
-o5ever, since 8'n Qiyad had discovered this man(s point of 5eaAness, he despised him6
&hen 8'n +a(ad mentioned the names of some )ufan no'les that could 'e sent to fi.ht
-usayn #as%, 8'n Qiyad reprimanded him sayin.: O8 am not seeAin. your counsel on 5hom to
send6 *ither you set out 5ith our army or relin,uish our commission6O
21
Thus, in 'oth attempts, Umar i'n +a(ad failed to avoid the point of separation6 -ad he
succeeded he 5ould have secured 'oth his reli.ion and his 5orldly interests6 Despite this
futile effort, 8'n +a(ad found himself at the crossroads6 9o5 let us leave Umar and looA at al!
-urr #may Dod have mercy on him% at the point of separation6
;
! 8n those days, this place 5as said to lie 'et5een -amedan and Rayy, 'ut 5e could not
locate it on present!day maps6
<
! TariAh al!Ta'ari =: 0M06
:
! Al!Mu,arram(s "a#tal al-Al-$usayn %a.s& p.6 02>6
21
! 8'id, p.6 02> R 0236
&he )tory 0f $ow Al-$urr &ried &o 5scape Fi2htin2 $usayn as!
Jet us .lance at al!-urr i'n NaHid al!Riyahi #may Dod have mercy on him% in a similar
situation, and see ho5 this no'le .eneral of the Umayyad army attempted to avoid the point
of separation and tried to free himself from the ordeal of havin. to fi.ht the leader of the
youths of paradise 5ithout his losin. anythin. of the 5orld, and failed6
The historians record that al!-urr met -usayn #as% at the station of Dhu -usam
22
and
re,uested the latter to accompany him to 8'n Qiyad in )ufaII
-usayn #as% ans5ered him: O Rather you 5ill die 'efore achievin. thatO6 Al!-urr said: #Then%
taAe a median road 'et5een us 5hich 5ill neither lead you to )ufa nor 'acA to Medina, till 8
am a'le to 5rite to 8'n Qiyad6 Perhaps Dod may 'rin. a'out my eEemption and save me from
your affair6O Then he added: O8 adjure you 'y Dod for your o5n saAe ?do not fi.ht@ for 8 am
sure that if you do you 5ill surely 'e Ailled6O
20
Al!-urr 5as doin. all he could so that Dod 5ould save him from fi.htin. -usayn #as% and
committin. the most a'omina'le of all sins6 To .et an outlet, -ur su..ested to -usayn #as% to
act in a 5ay that 5ould spare him any encounter 5ith the 8mam6
8f al!-urr 5as sincere in this effort then so far he found it difficult to forfeit his 5orldly
position6
#iv%Despite their efforts, 'oth -urr and 8'n +a(ad 5ould have to meet the point of separation
from 5hich they 5ere runnin. a5ay6 8t 5ould face them 5hen they 5ould have no option 'ut
to choose either this 5orld or the neEt, 5ith no possi'ility of havin. 'oth6 This is the point at
5hich one of the men 5ould differ from the other: Umar i'n +a(ad 5as irresolute and could
not taAe the 'rave decision6 -e ans5ered 8'n Qiyad(s re,uest and marched 5ith the army to
fi.ht -usayn #as% there'y incurrin. 'lame in this 5orld and a mortal sin ?to 'e punished@ in
the hereafter6
On the other hand, -urr 5as a'le to taAe the difficult decision at the eleventh hour, save his
hereafter and attain honour in 'oth 5orlds6 -o5ever, -urr lost the .overnorship 5hich Umar
i'n +a(ad coveted6
Jet us see ho5 each of these t5o men 'ehaved at the point of separation6
A 6eturn &o 3mar Ibn )aad At &he Point 0f )eparation
-istory reports that at the point of separation Umar i'n +a(ad spent a 5hole ni.ht in .reat
anEiety and that 5as after 8'n Qiyad had threatened to revoAe his appointment as .overnor of
Rayy6 8t is reported that 8'n +a(ad repeated the follo5in. t5o verses all ni.ht:
$+hould 8 for.o the rule over Rayy, the o'ject of my desire or return to Dod 5ith the 'lood of
-usayn on my handsS
22
! A hill 5here al!9u(man i'n al!Mundhir used to .o huntin.6
20
! +ayyid A'd al!RaHHa,!al!Mu,arram(s "a#tal al-Al-$usayn %a.s& 6 2:=6
-is Aillin. 5ill lead me to hell for sure, 'ut to rule over Ray is my desire6B
These t5o verses portray the eEtent of this man(s an.uish and ho5 his conscience 5as
tormented6 "ut at the end of the day he could not taAe the 'old decision, rather, he succum'ed
to the temptation of eEercisin. authority over Rayy6 +o his resolve fla..ed and in this 5ay he
5elcomed the torment of inevita'le hellfire in order to .et that position6 -is resistance
crum'led and he complied 5ith 8'n Qiyad(s re,uest6
-o5ever, -urr(s situation at the point of separation 5as different6 -e found himself in a
condition in 5hich he had to choose 'et5een paradise and -ell6 -e Ane5 that if he chose
paradise his 5orldly position 5ould 'e completely lost6 "ut he must chooseI +o he chose
paradise, there'y choosin. Dod(s pleasure in preference to this 5orldG and he paid the price
5ith his life for it and prospered6
Al!Muhajir i'n A5s said: TOn the day of Ashura 8 sa5 al!-urr affected 'y a sort of trem'le6 8
said to him: Nour condition is really amaHin.6 "y Dod, 8 have never seen such a thin. in you
'efore, and if 8 5ere asAed 5ho the 'ravest of the )ufans 5as, 8 5ould have said it 5as you6
&hat then am 8 seein. in youSU
Al!-urr repliedG O8 s5ear 'y Dod, 8 am selectin. one of t5o thin.s: paradise and hell6 "y Dod
8 5ill never prefer anythin. over paradise even if 8 am to 'e chopped up and 'urntIO
2M
-o5ever, one thin. remains clearG this decision of al!-urr 5as indeed a very difficult one,
hence the shiver, 5hich 5as a si.n of the .reat effort needed for it6
Comparison Between &he )econd And &hird Class
9o5 let us compare the second class 5ith the third6 This comparison 5ill 'e more difficult
than the previous one6 9evertheless, it is indispensa'le if our study is to 'e complete6
#i% "oth the t5o .roups succeeded in 5eatherin. the trial at the point of separationG they
moved to5ards DodG they preferred to meet Dod rather than covet 5hat the people possessedG
they tooA this decision at the most difficult moment of the point of separation6 8n fact, a
decision is needed 5hen one finds himself at crossroads at difficult moments6 Thus these t5o
classes of people possessed the in.redients for taAin. this decision, so they eventually passed
the test safely and arrived in the presence of Dod6 Thus far, the t5o .roups are similar to one
another, and this is the most important point here6
#ii% -o5ever, the second .roup passes throu.h this tou.h part of the process 5ith much
difficulty 5hile the third .roup does so ,uite easily6 Althou.h the t5o taAe the same decision,
they differ from one another in their 5ay of taAin. it6 Ali AA'ar #as% heard his father say: $&e
are from Dod and to -im 5e are returnin.B as he rode on his horse6 Ali AA'ar said to him:
OMay Dod never maAe you see any evil, fatherI &hy did you pronounce the return formulaSU
OMy sonO replied -usayn, O8 doHed off and sa5 a rider 5ho said: $The people are movin. and
their death is movin. 5ith them6B +o 8 realiHed that 5e 5ere 'ein. informed of our imminent
death6O
2M
! +heiAh Mufid(s Al-Irshad p.: 0M36
Then Ali AA'ar added: O/atherI Are 5e not 5ith the truthSO
O+urely, 8 s5ear 'y the One to 5hom the 'ondsmen returnO, replied -usayn #as%6
Then Ali i'n -usayn #as% said calmly: OThen 5e should 5elcome death as those on the ri.ht
path6O
2>
Ali i'n -usayn did not encounter any difficulty in acceptin. this tou.h reality6
On the ni.ht 'efore the tenth of Muharram, al!Fasim i'n al!-asan #as% 5ho 5as only an
adolescent, asAed his uncle, -usayn #as% a'out his martyrdom on the follo5in. day6 The latter
had informed his companions a'out .ettin. martyred on the day of Ashura6 -usayn said to
him: O-o5 do you consider deathSO (+5eeter than honey, UncleIO, al!Fasim replied6
On hearin. that, -usayn .ave him the .ood tidin.s of martyrdom on the day of Ashura6
-o5 different the resolutions of Ali al!AA'ar and al!Fasim #as% are from that of al!-urr i'n
NaHid al!Riyahi #may Dod have mercy on him%I &orldly matters had not entered the hearts of
al!Fasim and Ali i'n -usayn at all, nor 5ere their hearts attached to the 5orld for them to
find it difficult to eEtricate themselves from it6 On the other hand -urr(s case 5as different,
for he 5as taAen 'y a shiver 5hen he resolved to join -usayn in meetin. Dod6
The t5o .roups share the ,uality of movin. to meet Dod althou.h each in its o5n different
5ay6 9o5 5hich one of the t5o 5ays is 'etter in the si.ht of DodS 8 do not Ano56 And 8 don(t
5ant to enter into a discussion on it6 *ach of them 5ill meet Dod 5ith a set of deeds different
from that of the other6 -urr(s deeds comprised of .reat effort and difficulty 5hich he suffered
and these are presentations 5hich are loved 'y Dod Almi.htyP6 The more the effort and
difficulty a particular 5orA involves, the more the person 5ho carries out the 5orA earns the
love and pleasure of Dod Most -i.h6 8t has 'een reported that, OThe 'est 5orA is that 5hich
involves the most trou'le6O
The t5o -ashimite youths, Ali i'n -usayn and al!Fasim i'n al!-asan #as% 5ould meet Dod
5ith hearts that did not .et attached to the 5orld at all6 This is another deed 5hich is loved 'y
Dod Most -i.h6 -e says "The day when neither wealth nor children will avail, ece!t him
who comes to God with a sound heart."
23
JiAe5ise, Dod loves that person 5ho taAes the
trou'le to 5alA alon. the difficult path6 +o, 'oth .roups meet Dod 5ith deeds that are liAed
2>
! A'u MiAhnaf said: OU,'ah i'n +am(an said: &hen 5e left the castle of "anu Mu,atil and
moved on for some time al!Al!-usayn doHed off for a moment and then 5oAe up sayin. (&e are
from Dod and to him 5e are returnin.6 Praise 'e to Dod, Jord of the 5orlds6O -e repeated this
t5ice or thrice6 Then Ali i'n al!Al!-usayn approached him ridin. his horse and said: (&e are
from Dod and to him 5e are returnin.6 Praise 'e to Dod, Jord of the 5orldsI /atherI May 8 'e
your ransom6 &hy did you praise Dod and recited the return formulaS
Al!-usayn #as% said: My sonI 8 doHed off for a moment and sa5 a rider 5ho 5as sayin.: OThe
people are movin. alon. and death is movin. to5ards them6O +o 8 realiHed that 5e are 'ein.
.iven the ne5s of our death6
-e said to him: /atherI May Dod never let you see evil R are 5e not in the ri.htS
Al!-usayn #as% replied: O+urely, 8 s5ear 'y the One to 5hom the 'ondsmen return6
-e said: /atherI in that case 5e 5ouldn(t mind to die as those in the ri.ht6
Then al!Al!-usayn said to him: May Dod re5ard you 5ith the 'est of 5hat he re5ards a son for
his o'edience to his fatherIO
'ari(h al-'abari ;: M1;, the events of the year =2 #A6-6% #*uropean edition%6
23
! Fur(an Ch: 0=, Ks: <<!<:6
'y -im: effort, strivin. 5ith difficulty, and a pure heart that is unattached to the 5orld6
#iii% &hy does their meetin. 5ith Dod taAe different formsS +urely a 'eliever has the ri.ht to
enjoy the .ood thin.s of this 5orld and he should not for'id himself 5hat Dod has made
la5ful to him6
These t5o principles are fundamental in the la5 of Dod6 The first one is indicated 'y the
follo5in. verse, " you who have faith# $at of the good things we have !rovided you, and
thank God%
)!
and the second one the follo5in. verse: " you who have faith# &o not
!rohibit the good things that God has made lawful to you%
)*
-o5ever a third principle o'tains 5hich is no less important than the first t5o6 One should
not taAe from the 5orld, even the .ood part 5hich is made la5ful 'y Dod, if it distracts him
from -is remem'rance and lures him to5ards 5orldly thin.s, 'ecause 5hen one is pleased
5ith the 5orld and taAes much of it he easily .ets attached to it6
8t is 'ecause of this that the Messen.er of Dod #+% and the pious servants of Dod used to
strive not to .et involved in the .ood thin.s of this life6 8t is related that someone .ave the
Messen.er of Dod #+% s5eet candy as a .ift 'ut he refused to partaAe of it6 The man said: $Do
you consider it unla5fulS( (9o, ho5ever, 8 5ould disliAe cravin. for itB, he replied6 Then he
recited: "'ou have ehausted your good things in the life of the world"
2<

2:
This is a fact6 &hen one indul.es oneself in the .ood thin.s of life he craves for them and it
taAes hold of his heart6 Thus the control eEercised 'y the 5orld on the hearts of the ri.hteous
is commensurate 5ith their share of 5orldly thin.s6
8t is related that the Commander of the /aithful #as% said: O&hatever you miss of the 5orld is
'ooty #for you%6O
Dod Most -i.h did not prohi'it -is servants from enjoyin. .ood provisions if they came
from a la5ful source6 -o5ever, indul.in. in them leads to a .radual attachment to the 5orld6
As far as the reli.ion of Dod is concerned, one is not 'arred from enjoyin. the .ood thin.s of
life if he can save himself from fallin. at the Hero hour6 "ut ho5 can one assure oneself of
escapin. the fall 5hen the hour comes, for indeed, the 5orld has 'rou.ht do5n many people
liAe him 'eforeS 8t is a risAy .ame in 5hich the player doesn(t perform 5ell sometimes and
there is no .uarantee that he 5ill succeed6
+econdly, attachment to the 5orld leaves irresisti'le effects on the heart that distract one from
the remem'rance of Dod6 They deprive the mind of clarity and transparency and turn mental
dimensions into a murAy lot, even 5hen a person is a'le to overcome his desires and succeed
in taAin. the correct decision at Hero hour6 This is the difference 'et5een the second and third
classes6
To cite an application of the comparison of the second and third classes 5e shall cite the stand
of al!-urr i'n NaHid al!Riyahi #may Dod have mercy on him% and that of al!Fasim i'n al!
2=
! Fur(an Ch: 0, Ks6 2;06
2;
! Fur(an Ch: >, Ks6 ;<6
2<
! Fur(an Ch: >=, Ks6 016
2:
! 9ur al!Tha,alan 3: 236
-asan #as% to depict the difficulty or ease of resolution6 "oth of them had decided to fi.ht
alon.side -usayn #as%, althou.h al!-urr tooA this decision after much trou'le and effort,
5hile al!Fasim i'n al!-asan did so ,uite easily 5ithout any hesitation or delay6
On 'ein. asAed 'y his uncle on the ni.ht 'efore the tenth of Muharram ho5 he considered
death, al!Fasim ans5ered: (+5eeter than honey, Uncle(6 -e .ave this ans5er in a relaEed
mood 5ithout havin. to contemplate6 This reply 5as similar to that of his .randfather, the
Commander of the /aithful #as% 5hen he 5as asAed 'y the Messen.er of Dod, may Dod 'less
him and his family,: (-o5 patient 5ill you 'e in the face of martyrdomS( (O Messen.er of
DodI(, he replied, (Martyrdom is not a situation ?that re,uires@ patience, 'ut one 5orthy of
rejoicin. and .ratitude(6
01
This mood of Ali #as% dra5s the line 'et5een the t5o 5ays of encounterin. martyrdomI
*Etricatin. oneself from the 5orld 5ith difficulty and dra..in. of the feet, and instantly
freein. oneself from the 5orld6 The first one needs patience 5hile the second comes 5ith
.ratitude, and 'oth, no dou't, are meritorious6 Perseverance for martyrdom is meritorious and
more so if cro5ned 5ith .ratitude6 -o5ever, a person 5ho 5elcomes martyrdom 5ith
.ratitude, treatin. it liAe any other 'lessin. of Dod, 5ill not find any difficulty in taAin. a
decision6 /or ho5 can one eEperience difficulty in decidin. to receive a 'lessin. from DodS
"ut he 5ho considers martyrdom a trial from Dod needs much patience and effort in order to
pass the testP "oth are meritorious6
8t is hard to prefer one over the other and distin.uish 5hich one is more esteemed 'efore
Dod, 'ut one fact stands clear: The person 5ho taAes the second stand is more secure from
the dan.er of fallin. than the one 5ho taAes the first6 And, no dou't, this is a 'i. distinction6
Another Comparison Between Al-$urr And 7uhayr
There 5as .reat similarity 'et5een the t5o men6 "oth 5ere chiefs of their people6 Al!-urr
5as a .eneral of the Umayyad army 5hile Quhayr 5as a partisan of the Umayyads #an
Uthmani%, as related in historical reports6
"oth of them 5ere avoidin. -usayn #as%6 The reason for Quhayr(s attitude to5ards -usayn
5as an opinion 'ased on a misunderstandin. and not due to 5orldly desires6 As soon as the
truth da5ned on him and his mistaAe 'ecame clear to him he did not hesitate at all to chan.e
the course of his life6 This chan.e 5as surely a complete transformation6
Jet us analyse QuhayrBs transformation as related 'y al!Ta'ari from A'u MiAhnaf.
Al!Ta'ari relates on the authority of A'u MiAhnaf, 5ho said: OAl!+uddi told me, on the
authority of a man from the tri'e of /aHarah, 5ho said: &hen it 5as the time of al!-ajjaj i'n
Nusuf, 5e 5ere hidin. in the house of al!-arith i'n A'i Ra'i(ah P 8 said to the /aHari man:
Tell me a'out your situation 5hen you returned #from Mecca% to.ether 5ith -usayn i'n Ali
#as%6 -e said: &hen 5e left Mecca 5e 5ere 5ith Quhayr i'n al!Fayn al!"ajali movin.
01
! This is found in +ah, al-Balaghah vo60, p.6>< speech no 23=6 O8 said: O Messen.er of DodI
&hen some of the Muslims are martyred on the day of Uhud and 8 5as deprived of martyrdom
and 8 felt it seriously, didn(t you tell me: Rejoice, for martyrdom is 5aitin. for youS
-e said to me: This is so6 Then ho5 is your perseveranceS 8 said: O Messen.er of DodI This is
not a situation ?that re,uires@ perseverance 'ut one of rejoicin. and .ratitude6O
alon.side -usayn #as% 9othin. 5as more hateful to us than movin. near him so 5hen
-usayn moved on Quhayr i'n al!Fayn la..ed 'ehind, and 5hen -usayn #as% camped Quhayr
continued his journey until 5e halted one day at a station 5here there 5as no other 5ay for us
'ut to camp near him6 -usayn #as% camped on one side ?of the road@ and 5e camped on the
other6 As 5e 5ere havin. our meal -usayn(s messen.er approached, .reeted us and entered6
Then he said: (O, Quhayr i'n al!FaynI A'u A'dillah -usayn i'n Ali #as% has sent me to
summon you to him6( -e said: *very one of us thre5 a5ay 5hat 5as in his hands and lost his
voice as thou.h there 5here 'irds sittin. on our heads6 Then Dulham 'int (Amr, the 5ife of
Quhayr i'n al!Fayn informed me, sayin.: (8 said to him: (Did the son of the dau.hter of the
Messen.er of Dod send for you and you refuse to meet himS Dlory 'e to DodI &hy don(t you
meet him and listen to 5hat he has to say, and then come 'acAS( +o Quhayr i'n al!Fayn 5ent
and after a short 5hile came 'acA his face shinin. 5ith joy6 Then he ordered that his tent,
lu..a.e and provisions 'e taAen to -usayn #as%, and it 5as done6 Then he said to his 5ife:
(Nou are divorced6 Rejoin your family for 8 don(t 5ant anythin. to 'efall you on my account
eEcept .ood6B Then he said to his companions: $-e 5ho 5ants to follo5 me ?can do so@
other5ise 8 'id you fare5ellIB U
02
8n this report 5e find four successive situations pertainin. to Quhayr6
A8ersion And Inaction
/irst, a stron. aversion and inaction 5ith re.ard to meetin. -usayn #as% to the eEtent that he
did everythin. not to halt at the same 5aterin. place 5ith -usayn #as%6This aversion 5as
caused 'y a .reat misunderstandin. and 5ron. evaluation of thin.s, and not 'y deviation
tendencies6
)hoc1 And $esitation
Then follo5ed a stron. mental shocA6&hen -usayn(s #as% messen.er 'rou.ht Quhayr the
messa.e that the 8mam 5ished to see him, Quhayr and his companions 5ere at a loss till his
'rave and pious 5ife Dulham #may Dod have mercy on her% tooA the initiative and diffused
his terri'le hesitation 'y asAin. him to respond to the summons of the son of the Messen.er
of Dod #+%6
"illin2ness &o #eet $usayn As!
Thirdly, indecisiveness left Quhayr and he 5ent 5ith the messen.er to meet -usayn #as% and
speaA to him6
6esponse And Acceptance
And lastly, a ,uicA receptiveness follo5ed and Quhayr firmly resolved to respond to
-usayn#as%(s call fully, 5ithout further hesitation or difficulty6
&e do not Ano5 5hat -usayn #as% told Quhayr, 5e do not Ano5 5hat Quhayr heard from
-usayn #as%6 &e do not Ano5 5hat -usayn #as% could have told Quhayr in such a short time,
for Quhayr did not stay lon. 5ith -usayn #as%6 The report says (soon he came 'acA
02
! 'ari(h al-'abari ;: 0:1!0:2 *vents of =2 A6- #*uropean edition%6
rejoicin.P( and this sho5s that the meetin. of Quhayr 5ith -usayn #as% did not taAe lon.
'efore the former transferred his Umayyad partisanship to the Alids6 8t 5as a s5ift response
to -usayn#as%(s invitation6 -e did not hesitate at all nor dra. his feet 'efore respondin. to
-usayn #as%6
This response of Quhayr has t5o elements:
#i% A stron. resolve 5hich Quhayr 5ould never .ive up at any cost6 -e even said to his 5ife
to 5hom he 5as inde'ted for this transformation: (Nou are divorced( and to his companions:
$Pull do5n my tent and carry my lu..a.e to -usaynBs #as% campside6B
#ii% The speed and ease in taAin. his decision, 5ith no effort or reluctance $After a 5hile he came
'acA rejoicin.B6
Analysis 0f Al-$urr4s 3nusual )tand
#i% Al!-urr Ane5 the 8mam(s position very 5ell and prayed 'ehind him6 &hen the 8mam .ave
him the option of prayin. 'ehind him or leadin. his companions in prayer 5hile the 8mam
prayed 5ith his o5n, al!-urr said: $Nou pray and 5e pray 'ehind you(6 &hen the 8mam said
to him, (May your mother .rieve over your deathI( it 5as hard for him to 'ear, 'ut he only
ans5ered: $8 s5ear 'y Dod that if any other man from the Ara's mentioned my mother in this
5ay 8 5ould have mentioned his mother the same 5ay, 5hoever he mi.ht have 'een6 "ut
there is no 5ay 8 can mention your mother eEcept in the 'est possi'le terms6B
#ii% 8'n Qiyad ordered him to 'rin. the 8mam #as% to )ufa under escort 'ut the latter stron.ly
refused6 +o -urr tried to free himself of the responsi'ility he 5as char.ed 5ith and not 'e
involved in -usayn #as%(s affair6 -urr hoped that Dod 5ould save him from .ettin. involved
in anythin. to do 5ith that6 -e said to the 8mam (TaAe the road 'et5een me and you, one that
5ill neither taAe you to )ufa nor 'acA to Medina6(
#iii% -o5ever, throu.hout these events -urr 5as tryin. to Aeep his position in the Ummayad
army6 -e did not 5ant to .ive up the command of the army that 5as assi.ned to him 'y 8'n
Qiyad6 -is clin.in. to the 5orld and its positions did not ro' him of treatin. the 8mam 5ith
courtesy, nor did his courtesy stamp out his love for the 5orld6
#iv%Despite all efforts to avoid the point of separation 5here he 5ould have to picA one of the t5o
thin.s: this 5orld or the neEt, 5here he could not have 'oth, it 5as the 5ill of Dod to taAe -urr to
the destined point6 That 5as on the tenth day of Muharram 5hen he 5ent to Umar i'n +a(ad in
)ar'ala and said to him: Are you ?really@ fi.htin. this manS( Nes, 8 s5ear 'y Dod6 ?8 5ill en.a.e
him in@ a fi.ht, the least part of 5hich 5ill send heads and hands flyin.B, he replied6
#v% At that point -urr realiHed that he had no choice 'ut to choose either this 5orld or the
neEt, and he could never have 'oth6 -e 5ould either prefer this 5orld over the neEt or vice
versa6
#vi%8t 'ecame hard for him to decide and it 5as then that he 'e.an trem'lin.6 This is a
condition a'ove that of anEiety and confusion6 -urr found himself in a position in 5hich he
had to resolve relin,uishin. all his 5orldly ac,uisitions, a fact he had tried hard to avoid6
-itherto he had held on to those ac,uisitions as much as possi'le6 &e do not Ano5 of a
fiercer contest inside the human mind6 -urr had eEperienced, at the Hero hour of his life, a
stru..le 'et5een the 5orld and the hereafter ri.ht inside himself 5hich he had 'een runnin.
a5ay throu.hout that period6 -e had 'een tryin. to reconcile the t5o 'ut the 5ill of Dod 5as
a'ove that of -urr6 -e came face to face 5ith the point of separationI
#vii% +o -urr tooA the inevita'le decision and .alloped his horse to5ards -usayn #as% to the
utter surprise of his companions and the 5hole army6 The commander of the army Umar i'n
+a(ad could not 'elieve it 5hen he sa5 al!-urr .oin. over to -usayn(s side at this critical
moment6
-e no5 came to -usayn #as% 5ith his head 'o5ed in shame on account of ho5 he had treated
the 8mam some days 'efore on the 5ay to )ar'ala6 -e approached sayin.: $8s there a chance
to repentSB (8f you return to Dod -e 5ill accept you(, the 8mam replied6
-urr .alloped his horse to5ards -usayn #as% as if he 5as runnin. a5ay from somethin. that
pursued him, somethin. he feared6 "ut -urr 5as a 'rave man undaunted 'y anythin.6 &hy
did he speed his horse to5ards -usaynS &ho 5as pursuin. himS
-urr 5as afraid of himself, lest his 'ase self!prevented him from .oin. over to -usaynBs side 'y
enticin. him 5ith the 5orld6 -e 5anted to put himself into a ne5 reality from 5hich he could not
.o 'acA a.ain6 +o he .alloped ,uicAly to join -usayn and put himself in a ne5 reality, i6e6 'efore
-usayn #as%, ashamed and apolo.iHin., seeAin. his pardon so that Dod mi.ht accept his
repentance6
May Dod have mercy on you O -urrI Nou 5ere a free man #hur% as your mother named youG you
5ould not incline to5ards the allurements of the 5orld6
May Dod have mercy on you, O -urrI Nour companions testified to your 'ravery on the
'attlefield and 5e testify that you 5ere more valiant and stron. in the 'attle 5ith your self.
&e 'ear 5itness that the tou.h decision you tooA on that day 5hich perpleEed the army and
its .eneral 5as a feat that could hardly 'e accomplished 'y a joint effort of coura.eous men6
+urely Dod loved and preferred you in the company of -usayn #as%, to fi.ht and attain
martyrdom 'y his side, 5hile defendin. him6 Con.ratulations on this .reat divine .iftI
Conclusion
"efore 5e close this discussion, 8 5ould liAe to taAe a final .lance at the comparison 'et5een
the second and third classes6
At the end, al!-urr and Quhayr #may Dod have mercy on them% met $in the a'ode of
truthfulness 5ith an omnipotent )in.GB
00
they supported -usaynG they fou.ht, 5ere Ailled and
attained martyrdom to.etherG and they .ained nearness to the Messen.er of Dod #+% in
paradise6 The 'itter trou'les suffered 'y al!-urr mi.ht not 'e less in value than the s5ift
accepteance 'y Quhayr6 +o 5hat is the need of comparison and analysisS
8t is true that in the final analysis 'oth men attained their .oal and there is no dou't a'out
that, 'ut many a man has fallen 5hile taAin. the leap from the 5orld to the hereafter and from
$8B to Dod, as the 5orld overpo5ered him 5hile he 5as tryin. to eEtricate himself from its
00
! FurBan Ch: 3>, Ks: 336
clutches6 A .reat num'er of people have lost the 'attle 5ith the self6 Dod Almi.hty declared
the truth 5hen -e said: "(ndeed man is at a loss, ece!t those who have faith and do
righteous deeds, and en)oin one another to *follow+ the truth, and en)oin one another to
!atience.,
0M
+urely, most people are at a loss and those 5ho prosper are only a small .roup6 Those are the
people 5ho enjoin one another to follo5 the truth and enjoin one another to patience, 'arrin.
eEceptional cases6
To 'e saved from the haHards of this road, 5hich are many and dan.erous, one should not .ive
himself up to the 5orld6 This is the first necessary condition6 The second is that one should not
appropriate much from the 5orld 'ut only taAe from it as much as one needs6 -e 5ho taAes from
the 5orld 5ill surely 'e taAen 'y it unless he limits himself to his needs 5ith modesty, in 5hich
case 5orldly enticements 5ill not overpo5er him6
8n his sermon descri'in. the Dod!fearin., the Commander of the /aithful said TNou 5ill see
him #the Dod!fearin. person% modest in hopes, contented in mindG his food inela'orate, his
affairs simple, his .reed deadPU
0>
This doesnBt mean that one should prohi'it himself the .ood thin.s of life, rather one should
'e contented 5ith the amount he needs so that the 5orld 5ill not over5helm him and strip
him of his 5ill!po5er6
The Commander of the /aithful is teachin. us ho5 to treat our $selvesB if they prove o'stinate
5ith re.ard to o'li.ations 5e disliAe, and piety6 &e should punish them throu.h the pleasures of
this 5orld, 5hich they love6 This is an eEcellent remedy for it trains the soul to accept
cum'ersome and arduous tasAs of o'li.ations and piety6
T8f his soul is recalcitrant in matters it disliAes he 5ill not .ive it 5hat it 5ants6U
03
#editations 0n $usayns )peech 0n &he Day 0f Ashura
-usayn #as% addressed the people on the Day of Ashura, sayin.:
TNou have dra5n the s5ord 5ith 5hich 5e armed you, a.ainst us, and i.nited the fire 5e
Aindled a.ainst our enemy and yours, a.ainst us6 +o you have joined hands 5ith the forces of
your enemies a.ainst your allies, in spite of 'ein. a5are that they #your enemies% have not
esta'lished any justice amon. you, nor do you eEpect any .ood from them6U
0=
This is -usaynBs address to the people on the day of Ashura6 8t is a stran.e speech 5hich he
.ave at that critical hour 'efore they dre5 their s5ords on him6 This address carries
'oundless .rief on account of those people 5ho dre5 their s5ords a.ainst the son of the
dau.hter of the Messen.er of Dod, #+%6 8 5ill talA on a num'er of points re.ardin. this
speech6
0M
! FurBan Ch: 21M, Ks: 0!M6
0>
- +ah, al-Balaghah 0: 2=M sermon 2:M #Muhammad A'duhBs edition%
03
! Al!/atal al!9isa'uriBs -awdah al-.a/i0in, p.: >M:G Al!Ta'arasiBs "a(arim al-A(hla#, p. >>;
0=
! +ayyid 8'n Ta5usBs Al-1uhuf fi Qatla al-'ufuf p.: 3<6
*- 9:ou $a8e Drawn &he )word "ith "hich "e Armed :ou, A2ainst 3s-;
&ith respect to any stru..le people fall into three .roups: The first and the second are the
opposin. parties, 5hile the third are mere o'servers 5ho stay 'ehind 5ithout supportin. the
truth6 This .roup maAes up a 5ide cross section of society6
The first and second .roups 'ear the price of the stru..le, that is, hands and heads 5ill have
to fall6 This e,ually involves 'oth the contestin. parties and is not specific to the party of
truth or falsehood6 This is the norm of Dod Most -i.h 5ith re.ard to contests6 Dod Almi.hty
says:
T8f you are sufferin. they are also sufferin. liAe you, 'ut you eEpect from Dod 5hat they do
not eEpect6U
0;
-e also said: "(f a wound afflicts you, a like wound has already afflicted those !eo!le- and
We make such vicissitudes rotate among mankind,
0<
The party of truth is distin.uished in the contest 'y DodBs help and support and the victory
-e .rants them6 8ndeed Dod has promised them that6 Dod Most -i.h says: "(f you hel! God,
.e will hel! you and make your feet steady,
0:
and "God has ordained/ ( shall surely
!revail, ( and my a!ostles.,
M1
This is 5hat the 'elievers eEpect from Dod 5hen they are en.a.ed in a contest6 This
eEpectation assures the hearts of the 'elievers of divine support on the 'attlefield, a support
5hich 5ill ensure the outcome of the conflict in their favour6 The fore.oin. analysis pertains
to the t5o 5arrin. parties6 The third .roup is a very compleE one that can easily slip to5ards
the side of falsehood as it is suscepti'le to enemy influence6
These are the people 5hom -usayn #as% addressed on the day of Ashura6 They had sheathed
their s5ords durin. the times of Ali #as% and al!-asan #as%6 They had a'andoned Ali #as% in
+iffin and after that al!-asan #as% till he had to compromise 5ith MuBa5iya in order to save
5hat remained of his fatherBs partisans6 &hen these people put do5n their arms and forsooA
Ali #as% and al!-asan #as%, MuBa5iya dre5 them and after him, on the day of Ashura, NaHid
did the same6
They did not lay do5n arms for lon. 'ecause the field of stru..le a'hors those sittin. on the
fence6 -e 5ho does not side 5ith truth on the field of contest and prefers safety over trou'le
of 'attle 5ill undou'tedly side 5ith falsehood very soon6 The stand of the defenders of truth
is firm and secure, and 'eyond the reach of the enemy, 'ut those 5ho stand on the fence
easily drift to5ards the enemy side6 They are defenseless and 5ithin easy reach of the enemy
5ho can allure them to join the 'and5a.on, or terroriHe and force them to side 5ith
falsehood6
"ecause of this, the positions people taAe on the field of conflict 'oil do5n to t5o: either they
stand 5ith truth in terms of loyalty and denouncement or they stand 5ith falsehood in a liAe
0;
! FurBan Ch: >, Ks: 21>6
0<
! FurBan, Ch: M, Ks: 2>16
0:
! FurBan Ch: >;, Ks: ;
M1
! FurBan Ch: 3<, Ks: 026
manner6 These 5ere the people -usayn #as% 5as addressin. at )ar'ala6 They had sheathed
their s5ords and 'etrayed his father and 'rother 'efore and 5ere dra5in. them on him in
)ar'ala6 +o he said to them: $Nou have dra5n the s5ord 5ith 5hich 5e armed you a.ainst
us6B
The s5ord denotes po5er6 "efore the advent of 8slam, the Ara's 5ere an isolated, 5eaA
nation livin. in the desert 5ith neither po5er nor 5ealth6 8slam 'esto5ed on them po5er and
5ealth, made them 'earers of the messa.e of monotheism and con,uered the 5orld for them,
thus maAin. them lords and rulers over the 5orld6 +yria 5as then the seat of this po5er,
5hich 8slam had 'rou.ht to the Ara's, and it used it to eEercise political and military
influence over lar.e parts of Asia and Africa6
To these people, -usayn #as% spoAe on the day of Ashura at )ar'ala, sayin.:
TDod has .uided you throu.h my .randfather the Messen.er of Dod #+% and, throu.h him,
provided you 5ith this vast control that stretches over the earth6 -e has made you leaders and
lords in the 5orld6 Therefore, this po5er and s5ord is ours althou.h it is no5 in your hands6
-o5ever, you have forsaAen my father and 'rother 'eforeG you sheathed your s5ords and
a'andoned them then6 And here you are today dra5in. the s5ord, 5hich the Messen.er of
Dod #+% placed in your hands, to fi.ht the son of his dau.hter6
8t 5ould have 'een more 'ecomin. of you to have fou.ht Mua5iya i'n A'i +ufyan 5ith this
s5ord 'efore, in support of my father and 'rother, and today, NaHid i'n MuBa5iya in my
support P for they have left the tradition #sunnah% of DodBs Messen.er and 5e tried to 'rin.
them 'acA to the strai.ht path 'ut they did not return to it6U
'- <And :ou I2nited &he Fire "hich "e =indled A2ainst 0ur 5nemy And
:our 5nemy, A2ainst 3s-
&hat 5as this fire that -usayn spoAe a'out on the day of AshuraS
&ho i.nited itS
&here did he i.nite itS
This fire 5as the .reat eEplosion of li.ht that tooA place in the Ara'ian Peninsula6 8t sent to
manAind a radiance that enli.htened the hearts and minds of men from the east to the 5est6
&ith this li.ht, 5hich entered every house, Dod removed the darAness of i.norance from
manAind6 This li.ht turned into faith, sincerity, service, certainty, values, sacrifice, prayer and
supplication, schools for the dissemination of Ano5led.e and mos,ues for 5orship that soon
spread all over the 5orld6 8t also emer.ed as uprisin.s and movements of the oppressed
a.ainst the oppressors6 On the other hand, this fire eliminated the thrones of the tyrants in
Persia, "yHantine and *.ypt6 8t also 'roAe a5ay the fetters and shacAles from the hands and
feet of men, and set them free from the .rip of the oppressors6
The Messen.er of Dod #+% i.nited this fire in the Ara'ian peninsula and it 5as 'arely fifty
years after its Aindlin. that it illuminated the .lo'e from east to 5est6 The Messen.er of Dod,
#+% did not select a specific class for this call6 8n fact he released the dormant forces of innate
nature and reason from the souls of those Ara's 5ho ans5ered his call6 -e made them a .reat
force that van,uished the armies of Persia and "yHantium, and s5ept a5ay the thrones of
Chosroe and Caesar6
This action of the Messen.er of Dod #+% 5as eEactly liAe the 5orA of an en.ineer 5hen he
produces li.ht and heat from a cold darA rocAG or the 5ay a cold darA piece of 5ood .ives us
li.ht and heat 5hen it comes into contact 5ith fire6 -e produced, out of them, para.ons of
ri.hteousness and piety, stren.th and resistance, faith and su'mission to Dod, 5ho 5ere a'le
to propa.ate this mission all over the 5orld6 They 'ecame lords and leaders of humanity after
havin. lived in isolation from civiliHation in a plantless desert re.ion6
8n no more than fifty years from the death of the Messen.er of Dod #+%, the people 'urnt the
house of his dau.hter6 They set fire to /atimaBs #as% door in Medina, and later to the tents of
his household in )ar'ala6
-o5 cruelly they disre.arded the ri.hts of the ProphetBs familyI
-o5 un.ratefully they repaid the Messen.er of Dod #+% for his favoursI
-o5 re.retta'le the conduct of the servantsII
And Dod Most -i.h clearly eEpressed -is &ish to them:
"0ay, ( do not ask of you any reward for it ece!t affection and res!ect for *my+ kith and
kin.%
M2
>- 9:ou $a8e .oined $ands "ith &he Forces 0f :our 5nemies A2ainst
:our Allies-;
This is the second act of apostasy, 5hich is 5orse than the first6 The 8mam #as% pointed out to
the first 5hen he said: $you have dra5n the s5ord 5hich 5e armed you 5ith, a.ainst us6B
&hen the people rene.ed the first time, the s5ords shifted from the side of the -ousehold of
the Messen.er of Dod #+% to the side of their opponents and enemies6 This fact has 'een
precisely descri'ed 'y al!/araHda, 5hen he met -usayn #as% on the 5ay to 8ra,6 -e said to
the 8mam #as%: TTheir hearts are 5ith you 'ut their s5ords are a.ainst you6U
M0
This is a perfect
description of the psycholo.ical and political condition of the people at that time6 8ndeed their
hearts 5ere 5ith -usayn #as% until then althou.h their political inclinations 5ere in favour of
the Umayyads6 This 5as the 'e.innin., and it constituted the first act of perfidy6
The normal situation is that the hearts and s5ords should conver.e on the side of the truth,
'ut if the heart and the s5ords disa.ree, this is the first step to5ards apostasy6 The second
step is 5hen the t5o are a.reed on 'ein. hostile to, and fi.htin. the ProphetBs -ousehold
#as6%6 This is the situation a'out 5hich the 8mam #as% is informin. us in this statement:
TNou have joined hands 5ith the forces of your enemies a.ainst your allies6U
The term al!il', 5hich the 8mam used, denotes rallyin. or joinin. hands 5ith a common
enemy and needs some eEplanation6 A nation #ummah% is a .roup of people 5ho are united 'y
a common loyalty and a common thin. 5hich they repudiate6 This is the soundest and most
M2
! FurBan Ch: >0, Ks: 0M6
M0
! +heiAh al!+harifiBs 2alimat Imam al-Al-$usayn %a.s% p.6 M;16
precise definition of ummah #nation%6
The Muslim nation is united 'y loyalty to Dod, -is Messen.er #+% and the 8mams #as% of the
'elievers6 "'our guardian is only God, his A!ostle and the faithful who maintain !rayer
and give the 1akat while bowing down *in rukuh+.,
MM
-e 5ho accepts this .uardianship is part of this nation and he 5ho rejects it or part of it does
not 'elon. to this nation6 +imilarly, this nation has a common position of repudiatin. the
re'ellious forces of ta.hut 5hich Dod Almi.hty has ordered us to dis'elieve in, and the
idolaters6 +o he 5ho repudiates these t5o is a mem'er of this nation and he 5ho does not is
not its mem'er6 "Worshi! God and kee! away from the 2ebel,
M>

Thus, on the day of Ashura, The 8mam #as% said to them: A repudiation of DodBs enemies and
a common hostility to5ards them used to unite us6 &e also shared a common loyalty to5ards
DodBs friends6 "ut today Tyou have joined the forces of your enemies a.ainst your alliesU,
eEactly the opposite of 5hat should have 'een the case6 Nou should have united 5ith your
allies a.ainst your enemies6 This is the second act of apostasy6
8n fact, this 5as the condition of the people 5hom -usayn #as% addressed on Ashura6 This
sho5ed the chan.e!over 'et5een the t5o poles of love and hate, loyalty and repudiation, and
it is the hi.hest form of volte!face in the human personality6
+- 9&hey $a8e Not 5stablished Any .ustice Amon2 :ou, Nor Do :ou
5?pect Any @ood From &hem-;
The 8mam #as% is sayin. that their hearts have turned from .uidance to mis.uidance, from
DodBs friends to -is enemies6 They have 'ecome loyal to those that deserved repudiation,
5hile the Umayyads have not chan.ed their former position: Tthey have not esta'lished any
justice amon. you6U The Umayyads are still committin. injustice as they did 'efore, still
steeped in oppression and deviation6
9o chan.e had taAen place in the stand of the UmayyadsG the only thin. that happened 5as a
volte!face of hearts from the aEis of loyalty to that of repudiation and from repudiation to that
of #a ne5% alliance, for the people had shifted their alliance from the Ahl al-Bayt #the
ProphetBs household% to the Umayyads 5ithout there 'ein. any chan.e in the Ahl al-Bayt #as%
from the position of .uidance and ri.hteousness, or in the Umayyads from their deviation and
oppression6
T9or do you eEpect any .ood from themU
That chan.e of hearts 5as not prompted 'y any transformation in the Umayyads from unjust
rulers to justice!lovin. ones, nor 5as it 'ecause the people eEpected the Umayyads to treat
them 5ith justice6 Therefore, the people 5ere not deceived 'y the Umayyads 5hen they .ave
them their loyalty and fou.ht their anta.onists6 &hat then prompted the people to chan.e
over from the family of DodBs Messen.er #+% to the family of UmayyahS The reason 5as that
the Umayyads had su'dued them 5ith terror or enticement6 There is a difference 'et5een
deception and de.radation6 One 5ho is deceived 'y his enemy loves his enemy, is loyal to
MM
! FurBan Ch: 3, Ks: 336
M>
! FurBan Ch: 2=, Ks: M=6
him and fi.hts his enemyBs enemy out of mistaAe6 This is a 5eaAness in terms of a5areness
and Ano5led.e 'ut not a de'asement6 "ut he 5ho allies himself 5ith his enemy and supports
him 5ith his arms and 5ealth, and then .ives him his heart Ano5in. that he is his enemy
a'ases himself and 'ecomes contempti'le6
9ations have al5ays 'een su'dued and de.raded either 'y force and terror or 'y money6 The
Umayyads used 'oth methods: de'asement 5ith force and terror and de'asement 5ith money
and po5er6 Althou.h they used enticements, propa.anda and deception, their eEcessive
oppression, luEury and sinful style of life 5as too prominent to 'e lost on anyone6
,- 9"oe &o :ouA Are :ou $eadin2 &owards &hese People And Forsa1in2
3sB
This is the most pathetic volte!face in manBs life: he turns a.ainst himself 'y lovin. his
enemy and hatin. his friend6 A human 'ein. loves and hatesG loves his friends and hates his
enemies6 &hen one for.ets oneself, he for.ets 5ho he should love and 5ho he should hate
and a'ove all, love and hate chan.e places for him so that he no5 loves his enemy and hates
his friendsI This is the condition 5ith 5hich Dod punishes those 5ho for.et -imG -e maAes
them for.et themselves "who forgot God so he makes them forget their own souls.,
M3
The people -usayn #as% addressed on the day of Ashura 5ere amon. those 5ho for.ot Dod so
-e made them for.et themselves, for.ot 5ho they loved and hated6 They loved the Umayyads
5ho they 5ere supposed to 'e hostile to 'ecause they perpetrated tyranny, sin and
un.odlinessG and they fou.ht their friends and allies 5hom Dod had commanded the Muslims
to love and o'ey, as recorded in the definitive #muh(amat% verses of -is 'ooA6
M=
8 cannot
ima.ine the eEtent of pain that afflicted the 8mamBs heart as depicted 'y this speech6 A pain
that stems from his compassion for them 5ith re.ard to the level of misery they had reached6
This pain 5as not 'ecause the 8mam had lost their support in his tri'ulation6
C- 90 )la8es 0f &his! Nation And )tran2ersA;
This is the trait of slaves6 +laves must 'e loyal to 5hoever 'uys them6 There is no permanent
principle for their loyalty6 -e 5ho 'uys them from the slave marAet deserves their loyalty,
5hether they liAe or hate him6 Therefore their loyalty chan.es hands instantly from one
master to the ne5 master 5ho pays their price to the old one and the latter hands over the
5hip to the former6
8n an instant, the slaves for.et their old love and loyalty and 'ecome faithful to their ne5
master and ne5 loyalty6 PeopleBs loyalty is to their parties, in ease or difficulty and in defeat
or victory, unliAe those 5ho are stran.ers to the parties, for their loyalty is al5ays for the
victorious 5hether they are in the ri.ht or not6 This is the situation 5ith floatin. political
alliancesG they carry dan.erous psycholo.ical implications that depict a lacA of principles and
values6 Also this attitude sho5s complete su'ordination to the one 5ith the upper hand and a
complete a'andonin. of the self and values6
M3
! FurBan Ch: 3:, Ks: 2:6
M=
! T0ay, ( do not ask you any reward for it ece!t the affection for *my+ relatives% 3
4ur%an 5h/ 67 8s/ 79. :'our guardian is only God, .is A!ostle, and the faithful who
maintain the !rayer and give the 1akat while bowing down, 4ur%an 5h/ ;, 8s/ ;;.
D- 9Away "ith :ou, 0 )la8es 0f &he Nation And )tran2ers &o &he
PartiesA;
-ere the 8mam #as% is prayin. for their 'ein. distanced from the mercy of Dod6 This is
'ecause DodBs mercy descends on man at different stations in manBs life6 &hen one distances
himself from these points he removes himself from DodBs mercy6 This is DodBs norm of
treatin. -is servants so let us ponder on it6 There is a reciprocal relationship 'et5een the
descendin. mercy of Dod and the points at 5hich it descends6
This descendin. mercy activates the places it descends upon6 &hen rain falls on a land it
'ecomes .reen, 'lossoms, ripens and 'ears fruit6 This is 5hat the descendin. mercy does to
its place of descent6 The place of mercy also seeAs its place of descent and does not come
do5n on a place unless it deserves the descent of mercy6
This deservin. is to seeA DodBs mercy in the eEistential sense 'y havin. the potential to
receive it, and this is necessary for mercy to descend6 On the other hand, rejectin. DodBs
mercy pushes it aside and maAes it remote6 DodBs mercy is continuously descendin. althou.h
there are factors that facilitate its reception, just as there are factors that 'rin. a'out its
rejection6
Ponder over the prayer of the ri.hteous servant of Dod, 9oah #as% a.ainst his people: :And
<oah said/ =y >ord# &o not leave on the earth any inhabitant from amongst the faithless.
(f you leave them, they will lead your servants astray and will beget only vicious
ingrates.,?4ur%an@AB/7AC 8t is a stran.e prayer in 5hich 9oah #as% speaAs of DodBs norms of
sendin. mercy and cuttin. it off6 All their potential for receivin. .oodness had dried up and
all readiness to seeA mercy: TP and they 5ill not 'e.et any 'ut vicious in.ratesU6 +o, on
5hat 5ould DodBs mercy descendS
-usayn #as% prays to Dod Most -i.h a.ainst those people on the day of Ashura 'ecause their
hearts have lost all the values, 5hich are the points in their souls at 5hich mercy descends6 +o
there remained no place in their souls and lives on 5hich divine mercy 5ould ali.ht6 Thus he
said: A5ay 5ith youI O slaves of the nation6
E- 9An 0ld &reachery &hat "as Part And Parcel 0f :our Forefathers;
Lust as .ood can 'e deep!rooted, evil can also 'e so6 The roots of .oodness reach out to innate
nature, reason, conscience and the heart 5hile those of evil are linAed to selfish desires6 &hen
evil and selfish desires taAe root in the mind one loses all the sources of .oodness that are in
his soul6 The foundations of .oodness that are associated 5ith his heart, conscience, reason
and innate nature d5indle as 5ell6
-eredity plays a part in esta'lishin. .oodness or evil6 8 do not mean to say that the effect of
heredity is inevita'le 'ut that it plays an important part6 -eredity enhances .ood and
intensifies evil althou.h not 5ith coercion6 This means that manAind falls into t5o .roups:
the .ood tree and the 'ad tree #lit6 tree% and each one is a tree6 A tree has roots and fruits and
there are similarities in some aspects 'et5een the roots and fruits of a tree6 The roots of a tree
form its foundation, the fruits its derivatives 5hile the trunA serves as the means of conveyin.
the features from the roots to the fruits6
8n liAe manner .ood and 'ad lines of manAind carry .ood and 'ad traits from ancestors to
their offsprin. so that .oodness or evil are deep!rooted in each of them6 Conse,uently, these
t5o sets of ancestors constitute t5o lines in human history: a risin. line that moves up5ards
continuously and a fallin. line, continuous in descent6 9imrodBs family is on the descent and
A'rahamBs family on the ascentG the family of Moses is ascendin. and the family of Pharaoh
descendin.6
The la5 of heredity enhances this ascent and descent6 8t does not only convey the features of
.ood and evil from forefathers to offsprin. 'ut also refines them and sorts out evil from .ood
and vice versa6 As time .oes on, the diver.ence 'et5een these t5o families #of .ood and evil%
5idens until a time is reached 5hen the mem'ers of the evil family 'ecome devoid of
.oodness and its sprin. dries up from their souls6 At that point divine punishment descends
on them since they no lon.er deserve mercy6
This is 5hat happened at the time of 9oah #as% and it could happen at any other time6 Then
the 'ad family comes to an end and falls, and a ne5 circle of history 5ill 'e.in6 +urely, the
la5 of heredity carries .ood and 'ad traits from .eneration to .eneration and promotes 'oth
the .ood and the 'ad to.ether6 8t is this la5 that 8mam -usayn #as% 5as hintin. at 5hen he
said:
TCertainly, 8 s5ear 'y Dod that yours is an old treachery 5hich has 'ecome part and parcel of
your forefathers and 5hich the offsprin. amon. you have stren.thened6 +o you are the 5orst
fruits: an eye sore to the vie5er and an easy morsel for the usurper6U
The 8mam #as% meant to say that treachery and 5icAedness 5as deep!rooted in them6 8t first
reared its head on the day of +iffin, after 5hich sons inherited it from their fathers6 8t tooA
root first 5ith their forefathers and .ained stren.th and 'lossomed at the hands of the
offsprin. amon. those present6
Therefore, they are the 5orst fruit of the 'ad tree6 &e must add that the inheritance 5e are
discussin. here is that of values and 'ehaviour and it does not apply to 'iolo.ical inheritance6
The la5 of 'iolo.ical inheritance in plants, animals and humans does not necessarily apply to
that of values, thou.hts and 'ehaviour6 The t5o la5s can 'e completely different as in the
case of 9oah(s son6
The Fur(an .ives a precise description of him sayin.: "(ndeed he is a *!ersonification of+
unrighteous conduct",
M;
althou.h he 5as amon. the offsprin. of 9oah #as% 5ho 5as a leader
of the ri.hteous6 This difference came from the determinin. factor in 'iolo.ical inheritance
that does not apply to the inheritance of actions and values, 5hich follo5 5ill and choice6
Political @oals 0f Imam $usayn As!4) 3prisin2
The t5o 8mams, -asan and -usayn #as% had resolved to proclaim their revolt a.ainst
Umayyad rule 5hen conditions 'ecome favoura'le6 They had disclosed this to their partisans
#3hi'ah% more than once6 The plan of the t5o 8mams -asan and -usayn #as% on this issue, i6e6
their position vis!V!vis the Umayyads, 5as the same6 After the treaty of 8mam -asan #as%
some .roups of the +hi(ah of 8ra, 5rote to 8mam -usayn #as% re,uestin. him to proclaim an
uprisin. and revolt a.ainst Mu(a5iya6 They rejected 8mam -asan(s #as% stand of acceptin. a
settlement6 8n reply, -usayn #as% 5rote: OA'u Muhammad ?-asan@ has said the truth6 Jet
M;
! Fur(an Ch: 22 vs: >=6
every man amon. you Aeep to his house as lon. as this man #Mu(a5iya% is alive6O
M<
Dod Most -i.h 5illed that Mu(a5iya(s treachery a.ainst the 8mam 'e eEecuted6 +o he 5as
martyred 'efore the death of Mu(a5iya and -usayn #as% tooA the office of leadership
#imamah% and assumed the responsi'ility of leadin. the opposition and the movement for
chan.e6 The stand of -usayn #as% 5as a continuation of that of his 'rother concernin.
Mu(a5iya after the death of al!Mujta'a, 8mam al!-asan #as%6 The people of 8ra, 5rote to him
a.ain, reiteratin. their demand that he should lead them to revolt a.ainst Mu(a5iya 'ut 8mam
-usayn #as% a.ain did not respond to their re,uest6 -e 5rote:
OAs for my 'rother, 8 hope that Dod made him succeed and .uided him to the ri.ht 5ith
respect to 5hat 5as comin.6 8, myself don(t have this vie5 ?of revoltin. a.ainst Mu(a5aya@
today6 +o do not stir6 May Dod have mercy on youI )eep to your houses and .uard a.ainst
suspicion as lon. as Mu(a5iya is alive6O
M:
-o5ever, an under.round political movement 5as in pro.ress in -ijaH6 8mam -usayn #as%
5as directin. it to a5aAen the Muslims a.ainst Umayyad rule, in preparation for an all out
revolt after Mu(a5iyaBs death6 The 8mam #as% 5as in touch 5ith some Muslim di.nitaries in
8ra, and -ijaH 5ho used to visit him and taAe his advice6 Despite the fact that these meetin.s
5ere lar.ely held in secret, they 5ere not hidden from the Umayyad spies6 Therefore
Mar5an, Mu(a5iya(s .overnor of Medina, 5rote to him, sayin.:
OUmar i'n Uthman reports that an 8ra,i man and some nota'les of the people of -ijaH are
visitin. -usayn i'n Ali and that 5e cannot 'e sure that he 5ill not revolt6 8 investi.ated the
matter and found out that he 5ants a conflict even today6 Please 5rite and send me your
vie56O
>1
Mu(a5iya 5rote to Mar5an and ordered him to avoid confrontin. -usayn #as% as much as
possi'le6 8n any case, -usayn #as% had decided to revolt a.ainst Umayyad rule after Mu(a5iya
died, and he had prepared his +hi(ah for that6
&e do not dou't the fact that the 8mam did not intend, 'y his uprisin. a.ainst NaHid i'n
Mu(a5iya, to overthro5 the Umayyad re.ime militarily and come to po5er6 -e did not have
supporters in -ijaH 5ho could 'e counted upon in his movement, eEcept in 8ra,6 *.ypt and
the -ijaH 5ere too far a5ay for its people to 'e 5ell ac,uainted 5ith the circumstances of the
revolution #to 'e of any help%, and +yria 5as the stron. support 'ase of NaHid i'n Mu(a5iyaBs
rule and po5er6
The 8ra,is, apart from his +hi(ah, 5ere not inclined to5ards the 8mam and he Ane5 very 5ell
that it 5as impossi'le to depend on the 8ra,i masses 'ecause they 5ould side 5ith the
victorious party6 +o it 5as 'est for him and his uprisin. if they did not join him then, for they
5ould 'reaA a5ay from his army as they 'roAe a5ay from that of his 'rother -asan #as%
'efore6 They 5ould only unnerve his companions and partisans and no one 5ould 'e
steadfast eEcept those 5ho 5ere steadfast 'efore in his 'rother(s army, and they 5ere only a
fe5 and could not face the +yrian army6
M<
! Al!Daynuri(s Al-A(bar al-'iwal p.: 0026
M:
! 8'id p.: 0006
>1
! 8'id, p.: 00>6
&hat al!/araHda, prophesied 5hen he met the 8mam in Al!+ha,u,,
>2
had indeed come true6
-e came up to the 8mam and Aissed his hand6 The 8mam asAed him O-o5 did you leave the
people of )ufaSO -e said: (8 left the people ?in such a condition that@: their hearts are 5ith
you and their s5ords 5ith the Umayyads6O Then -usayn #as% said to him: ONou have told the
truth and done your duty6 The affair is Dod(s, -e does 5hat -e 5ills6O
>0
The eEperience of 8mam -asan #as% 5as not for.otten 'y -usayn #as% nor 5as he a'ler than
his 'rother in mo'iliHin. a military force to striAe at Umayyad po5er and overthro5 the
re.ime6 The circumstances of 8mam -usayn #as% 5ere even more difficult than those of 8mam
-asan #as%6 The po5er of the Umayyads had 'een consolidated and its influence had 'ecome
eEtensive6 "y his 5ell!Ano5n cunnin. Mu(a5iya had stren.thened the Umayyad po5er 'ase
and eEtended its influence 'y 'uyin. off the conscience of the people and unleashin. fear and
terror amon. the forces of opposition6 -e controlled the majority throu.h terror and
enticements, and they 5ere no5 ever inclined to5ards the victorious party, the one that
proved its stren.th on the field6
+o no ne5 event had happened on the political and military scene since the time of 8mam
-asan #as% eEcept t5o thin.s:
2: Consolidation of Umayyad po5er 'ase and eEtension of their influence in the land6
0: +pread of corruption in the Umayyad system that reached outri.ht licentiousness and
de'asement durin. the lifetime of NaHid and his rule6
The first issue 5as not considered for any military mo'iliHation 'y the 8mam to overthro5 the
system, 5hat 5ith the eEperience of 8mam -asan #as% 5hich 5as still fresh in the minds of
his +hi(ah6 The 8ra,i forces of the day 5ere una'le to resist the po5er of the Umayyads after
the demise of the Commander of the /aithful, Ali #as%6 &hat could 'e eEpected no5 that
Umayyad rule had 'een consolidated and they 5ere the unchallen.ed po5er 5ith a
formida'le armyS
As for the second issue, even if it 5as 'eneficial to arouse a small conscious opposition .roup
amon. the +hi(ah, there 5as certainly no use in insti.atin. the majority 5ho had .ot used to,
su'mitted to and even supported corruption6 Therefore, the only devoted people 5ho could 'e
at the disposal of the 8mam, 'y 5ay of a military force, 5ere those 5ho 5ere devoted to his
'rother, -asan #as%, i6e6 the steadfast ones amon. his partisans6 +o it 5as certainly
unthinAa'le for the 8mam to 'e foolhardy and lead this small force to 'rin. do5n the mi.hty
Umayyad rule, after the efforts of his 'rother had failed, under more favoura'le conditions
and 5ith a stron.er military force than the army he eEpected the 8ra,is to prepare for him
after the death of Mu(a5iya6
This is not our personal interpretation of the circumstances 5hich accompanied -usayn(s #as%
settin. out to 8ra, and his uprisin.G 5e find the same readin. of issues from all the people
5ho advised the 8mam to a'andon the journey to 8ra,G those 5ho could not 'ear to see him
facin. the same eEperience there as his 'rother 8mam -asan #as% did6 These men included
A'dullah i'n A''as, A'dullah i'n La(far i'n A'i Tali' and others6 &e also find this readin. of
events stron.ly and repeatedly in the 5ords of 8mam -usayn #as% 'efore he set out for 8ra,
>2
! A station on the 5ay to Mecca after &a,isah as one comes from )ufa6 +ee "u',am al-
Buldan 3:0<M6
>0
! 8'n al!Atham(s Al-4utuh 3: 20>G Al!)h5ariHmi(s "a#tal 2: 0006
and after6
&he Imam &ells About $is Death In IraF
-ere 5e shall mention only t5o eEamples from the 8mam(s speech, 5hich stron.ly allude to
the fact that he 5as venturin. into martyrdom and sacrifice rather than thinAin. of military
action to 'rin. do5n the re.ime 'y force6
The first 5as in -ijaH 'efore leavin. Mecca for 8ra, and the second in )ar'ala6
The first speech is reported 'y 8'n Ta5us in Al-1uhuf, 5here he #may Dod sanctify his soul%
says: 8t has 'een reported that 5hen he ?the 8mam@ #as% resolved on settin. out to 8ra, he
stood up and addressed the people sayin.:
OPraise 'e to Dod6 &hatever Dod 5ills ?is .oin. to happen@, there is no po5er eEcept Dod6
May Dod(s 'lessin.s 'e on -is Apostle6 Death has 'een destined for the children of Adam the
5ay a necAlace is destined ?to han. from@ a .irl(s necA6 My yearnin. for my forefathers is liAe
Laco'Bs yearnin. for Loseph6 A ?form of@ death has 'een chosen for me and 8 5ill meet it6 8t is
as if 8 am 5atchin. my joints 'ein. cut up 'y desert foEes 'et5een Al!9a5a5is and )ar'ala6
Then, surely, empty stomachs and starved 'ellies 5ill 'e filled 5ith my remains6
>M

There is no escape from a day that has 'een inscri'ed 5ith the pen ?of destiny@6 Dod(s
pleasure is our pleasure, 5e 5ho are the Ahl al!"ayt6 &e shall persevere in -is trial and -e
5ill .ive us in full the re5ards of the patient ones6 The piece of flesh of Dod(s Messen.er #+%
5ill never 'e separated from himG it 5ill 'e .athered for him in paradise, and 'y this he 5ill
'e deli.hted, and 5ith them ?those 5ho are his flesh@, 5hat he has 'een promised 5ill 'e
fulfilled6 Therefore, he 5ho is prepared to lay do5n his life for our saAe and has made up his
mind to meet Dod should set out 5ith us for 8 am settin. out in the mornin., 'y the 5ill of
Dod6O
>>
&e need not comment on this speech 'ecause it is ,uite clear that the 8mam #as% 5as
preparin. his companions for a fierce 'attle that 5ould essentially eEpect sacrifice, 'lood and
martyrdom6 -e 5as not hopin. for any ,uicA victory out of it6 8n this speech of the 8mam
there is no hint of military o'jective as is Ano5n in military actionsG he is only preparin. his
companions for a 'loody and tra.ic sacrifice6 -e asAs those 5ho 5ant to accompany him to
prepare themselves for meetin. Dod and for layin. do5n their lives for -is saAe6
The second one 5as the speech -usayn #as% .ave at Dhu -usam, one of the stations to5ard
8ra,6 -e said:
ODo you not see that truth is not applied and falsehood is not prohi'itedS ?+o@ let the 'elievers
desire to meet Dod 5hile one is in the ri.ht, for 8 do not consider death 'ut a 'liss and livin.
to.ether 5ith oppressors a dis.ustin. thin.6O
>3
>M
8n this metaphor, the 8mam mi.ht have had in mind his enemies at )a'ala !'ranslator
>>
! Al-1uhuf p.: 3M #8sfahan edition: 2M==6 A6-6 8ranian Calender%G Muhaddith al!Fummi(s
+afas al-"ahmum p.: 2=M #Fum, "asirati pu'6 2>13 A6-6% and p.: ;1 #+idon: Al!8rfan
pu'lications 2MM2 A6-6%
>3
! 'ari(h al-'abari ;: M12 #*uropean edition%6
This readin. is not only indicated 'y these 5ords and speeches that have 'een successively
transmitted 'y 5riters of 'io.raphies such as al!Ta'ari, 8'n al!A(th(am, +ayyid 8'n Ta5us and
al!Mufid, every event in -usayn(s journey to 8ra, sho5s that the 8mam 5as not preparin. for
a military activity for overthro5in. Umayyad rule6 Therefore, the 8mam 5as not thinAin.,
and he could not have thou.ht of military action, rather he 5as 5ith full a5areness, venturin.
into an unparalleled act of tra.ic sacrifice in 5hich he 5ould surrender himself, his family
and his companions6 The purpose of this 5as to jolt the sleepin. conscience of the nation, and
im'ue it 5ith action and the spirit of coura.e and sacrifice6
Perhaps the discussion the 8mam had 5ith his 'rother Muhammad i'n al!-anafiyyah, #may
Dod 'e pleased 5ith him% 5hen he intended to leave Mecca for 8ra,, also hints at that
o'jective6 +ayid 8'n Ta5us relates in Al-1uhuf that:
O&hen Muhammad i'n al!-anafiyyah learnt a'out -usayn(s #as% plan to leave Mecca he
came to him and held the halter of his dromedary -usayn and said: ("rother, did you not
promise me to consider 5hat 8 su..ested to youS( -e had su..ested to the 8mam to move to
Nemen and a'andon .oin. to 8ra,6
-e replied: (Nes(6 Then 8'n al!-anafyyah said: (+o 5hat prompts you to leave in hasteS( (After
8 left you(, replied the 8mam, (the Messen.er of Dod #+% came to me #in a dream% and said: (O,
-usaynI Do out, for Dod 5ills to see you Ailled6(
8'n al!-anafiyyah then said to him: T&e are from Dod and to -im 5e are returnin.I Then
5hat is the meanin. of carryin. these 5omen 5ith youS( (Dod 5ills to see them captives(, he
replied6 Then 8'n al!-anafiyyah 'ade him fare5ell and 5ent a5ay6
>=
"here #ilitary Campai2ns Fail, Armed )tru22le )ucceeds-
The result 5e can derive from our ,uicA analysis a'ove is this: 8mam -usayn #as% had
decided to undertaAe an armed stru..le a.ainst the status ,uo, an action 5hich 5ould 'e
follo5ed 'y a 'loody sacrifice, and he 5as not thinAin. of confrontin. Umayyad po5er 5ith
any military action at all6
These are t5o forms of uprisin., each of 5hich fulfils a specific o'jective, and miEin. the
t5o leads to a .reat historical mistaAe that causes confusion in our understandin. of the
uprisin. of -usayn, its o'jectives and results6
Jet us see 5hat aims and o'jectives the 8mam intended to achieve 'y this armed stru..le and
tra.ic sacrifice that he ventured into 5ith full Ano5led.e and a5areness6
*- Freein2 the people4s will
Usually tyrants employ t5o effective 5eapons a.ainst the people 5hen they revolt a.ainst
injustice: The 5eapons of terror and corruption6 The characteristic feature of these t5o
methods is that they strip the nation of a5areness and the 5ill and a'ility to act6
>=
! +ayyid 8'n Ta5us, Al-1uhuf p.: 33 #8sfahan edition%G +afas al-"ahmum p.: 2=> R 2=3
#Fum, 2>13 A6-6%6 The last part 5hich talAs a'out the 5omen is reported 'y al!Mas(udi in
Ithbat al-.asiyyah p.: 2>2 #9ajaf, Al!-aydariyyah press%6
The first re,uirements of any action are a5areness and 5ill6 &hen one loses a5areness and
the po5er of 5ill, he loses all capacity to act and su'mits to the status ,uo6 Then the despot
and his courtiers dominate the 5ill, consciousness and fate of the people, not even leavin.
their taste, morals and customs free6 The very personality of the people is completely
distorted as the despot no5 controls every aspect of their lives, 5hile they .et nothin. from
the tyrant eEcept orders to 'e o'edient and su'missive6
8t is this fact that the Fur(an alludes to 5ith re.ard to the 5ay Pharaoh treated his people and
the 5ay they re.arded him: "0o he des!ised his !eo!le and they obeyed him. (ndeed they
were a transgressing lot."
>;

Pharaoh 5as a'le to treat his people 5ith contempt, and to dispossess them of their
consciousness, 5ill and values 'y unleashin. terror and spreadin. corruption6 8n this 5ay he
5as a'le to transform their personality completely, uprootin. from their souls the po5er of
thinAin. and a5areness, not to talA of 5ill, stru..le and refusal6 This is ho5 Pharaoh .ained
their o'edience and total su'mission6 This method is preferred 'y the leaders of deviation for
.ainin. the o'edience and loyalty of the people, a loyalty that is usually esta'lished over their
shattered personality6
-enceforth the rulers from amon. the leaders of deviation live undistur'ed 'y the people
5ith nothin. to decamp them from their side, 5hile the people turn into a herd of co5ed
sycophants 5hose consciousness and 5ill chan.es into su'ordination to the rulers6 +o they
5ill love 5hat the rulers love and 5ill 5hat they 5ill6
Thus, the process of transformation and distortion of the nation(s personality 'ecomes
complete, 5ith the result that t5o classes are formed in the community:
#i% Class of the arro.ant:
This includes the despotic rulers, their cohorts and the $no'ilityB 5ho 'enefit from themG the
hau.hty, 5ho lord it over the people6 They place themselves in place of Dod, in the position
of authority over man(s life, consider themselves master over the people and corrupt the earth6
They are the Re'els #taghut%
><
5ho cross the limits of servitude and o'edience to Dod Most
-i.h, to assume the position of arro.ance and a'solute authority in place of Dod, and spread
corruption in the lives of the people6
#ii% The oppressed class:
This class is despised 'y the tyrant and denied its ri.ht in the scale of humanity, 5eaAened
and dispossessed of their Dod!.iven capa'ilities and faculties6 This lar.e .roup 'ecomes the
su'ju.ated class 5hich accepts the status ,uo, loses all its peculiarities and human values and
turns into a compliant tool that does the 'iddin. of the tyrant6 The first thin. this class loses is
its consciousness and 5ill and then every other thin. Dod has .iven it, such as values and
capa'ilities6 "God has set a seal on their hearts and their hearing, and there is a blindfold
on their sight"
56

>;
! Fur(an Ch: >M6 Ks: 3>6
><
! 8n Al-"ufradat, al!Ra.hi' says that taghut denotes the re'els and those 5ho are
5orshipped instead of Dod6 P.: M1> R M136
>:
! Fur(an ch: 0, Ks: ;6
The tyrant #ta.hut% dispossesses them of a5areness and 5ill 'y 5ay of terror and corruption6
To save them from the .rip of the tyrant they have to 'e .iven their a5areness and 5ill 'acA6
This 5ill ena'le them see thin.s and people 5ith their Dod!.iven consciousness and not
throu.h 5hat the tyrant loves or hates6 This 5ill also ena'le them decide for themselves
rather than allo5 the oppressor to decide on their 'ehalf6
-usayn #as% 5as facin. a 'ad socio!political reality in 5hich the Umayyads had completely
distorted the personality of the nation and stripped it of its values, capa'ilities, a5areness and
5ill6 The 5orst thin. 5ith re.ard to this volte!face 5as that the capa'ilities, 5hich 8slam had
released from the inner selves of those people in order to eEtirpate oppression and idolatry
and support monotheism and justice, had turned into a tool to prop up tyranny and
polytheism6 The s5ord 5ith 5hich the Messen.er of Dod #+% had armed them to fi.ht the
enemies of 8slam had transformed, in their hands, into an instrument of fi.htin. the Prophet(s
descendants #as% and their allies instead of fi.htin. their enemies6 This 5as the essence of the
transmutation in civiliHation that tooA place in the life of this nation at the hands of the
Umayyads6 8t 5as to this reality that 8mam -usayn 5as alludin. to in his second speech,
5hich he addressed to the army of 8'n +aBad on the day of Ashura6
TNou have dra5n the s5ord 5ith 5hich 5e armed you, a.ainst us, and i.nited the fire 5e
Aindled a.ainst our enemy and yours, a.ainst us6 +o you have joined hands 5ith the forces of
your enemies a.ainst your allies, in spite of 'ein. a5are that they #your enemies% have not
esta'lished any justice amon. you, nor do you eEpect any .ood from them6U
31
8 5onder ho5 this dan.erous re.ression tooA place in the minds of these people to the eEtent
that their s5ords 5ith 5hich 8slam had armed them in order to fi.ht injustice and idolatry,
5ere no5 to fi.ht the pure and trust5orthy son of the Messen.er of Dod #as%, in support of
the rule of Mu(a5iya(s sinful ine'riate son, a'out 5hose licentiousness, sinful ha'its, 5ine!
drinAin. and indecency no Muslim had any dou'ts6 8 5onder ho5 this serious re.ression tooA
hold of the lives of these people so much so that their hearts and s5ords 5ere in
disa.reement, as al!/araHda, said to -usayn #as%6 -o5ever, the t5o united in fi.htin. the son
of Dod(s Messen.er #+% and his family and companions 5ho esta'lished prayer, commanded
5hat 5as .ood and prohi'ited 5hat 5as evilS -o5 did the po5er of 8slam chan.e into a
force that supported the enemies of 8slam and attacAed its propo.ators6 All this happened
'ecause the 'elli.erent stand to5ards 8slam and the 8slamic community of those 5ho 5ere
fi.htin. 8slam only recently persisted6
They still har'oured the spirit of the days of 8.norance, upheld its customs and moral outlooA
and terroriHed and corrupted the people6 "efore the advent of 8slam, this isolated place 5as
little Ano5n to other nations and it 5as sta.nant 5ith hardly any enterprise, resolve or po5er
of resistance6 Then the Messen.er of Dod #+%, a5aAened the stren.th, resolve and the po5er
of initiative and action that 5as dormant in the minds of these people6 8slam 5as a'le to 'rin.
forth their latent potential of action and revolution6 This once i.norant people produced the
.reatest movement of human civiliHation Ano5n in history6 8t 'urnt off the thrones of tyrants
and despots6 -o5ever, this nation soon reversed its steps, and this po5er, enthusiasm and
initiative made a volte!face and started to annihilate the propa.ators and allies of this
reli.ion6 This ne.ative action 5as taAen 'y the opulent and arro.ant class, 5hich, not lon.
a.o, 5as 5a.in. 5ar a.ainst the reli.ion and actually carryin. 5ithin it, its ideas, customs
and 'ehavior, residues of the Days of 8.noranceI
31
! +ayyid 8'n Ta5usBs Al-1uhuf fi Qatla al-'ufuf p.: 3<6
&e do not Ano5 of any tra.edy 'efallin. nations that is more painful and a'omina'le than
turnin. a.ainst oneselfG to the eEtent that one prefers 5hat harms him to that 5hich 'enefits
himG prefers corruption over honesty, fi.hts his allies and defends his enemies6 The Muslims
fell into such a tra.edy at that time, and 5e hear the 8mam eEpressin. his deep pain in these
5ords: O&oe to youI Do you help these people and forsaAe usSO
Undou'tedly, the nation had 'een su'jected to a civiliHational apostasy of the type the Most
-i.h points out here: "(f he *the A!ostle+ dies or is slain, will you turn back on your
heelsD"
32

8t is our duty to ponder over 5hat happened6 &henever loyalty and repudiation eEchan.e
places in the life of people the nation faces civiliHational apostasy in its history6 &hen the
nation slips into this apostasy it suffers self!alienation and the principles it su'scri'es to are
altered into somethin. different6 This is 'ecause the nation(s identity depends on its loyalty
and repudiation and 5hen loyalty eEchan.es position 5ith repudiation, a nation faces
re.ression6 This situation 5as 5hat the 8mam hinted at 5hen he addressed the army of the
family of A'u +ufyan on the day of Ashura: OAnd you joined hands 5ith your enemies
a.ainst your alliesO
8t is a situation 5here'y one is estran.ed and hostile to oneself, for 5hen one loves his
enemies and supports them a.ainst his o5n allies, he is really supportin. them a.ainst
himself, and it is impossi'le for one to do that unless he 'ecomes estran.ed to himself and
for.ets himself6 The 5ay the Fur(an eEpresses this situation is very precise: "And do not be
like those who forget God, so .e makes them forget their own souls."
30
8f one for.ets Dod,
-e 5ill maAe him for.et himself and he 5ho estran.es himself from Dod 5ill have his o5n
soul estran.ed from him6 8n this condition of decline and fall man surely loses his soul and
the 5orst form of loss is for one to lose his o5n soul6
&hen that happens one is dispossessed of his capital entirely so nothin. remains thereafter
for 5hich any .ood mi.ht 'e hoped6 Dod Most -i.h says: "As for those whose deeds weigh
light in the scales, it is they who have ruined their soul, because they used to wrong "ur
signs.;
3M
The Most -i.h also says: "0ay, E(ndeed the losers are those who ruin themselves
and their families on the &ay of 2esurrection-;
3>
Josin. one(s soul differs from any other loss 'ecause profit and loss is the increase or
decrease in 5hat one possesses of the ori.inal $capitalB6 Any material or spiritual .ain that is
earned is counted as $profitB, and 5hen any material or spiritual .ifts that are 'esto5ed 'y
Dod are lost a $lossB entry is made6 8n 'oth cases a person Aeeps his soul, 5hich is the aEis
around 5hich profits and loss revolve6 &hen one loses this aEis he 5ill have lost his soul and
not only his material or spiritual ac,uisitions6 The fall of this pivot constitutes the .reatest
loss, 5hich is unliAe any other6 The Fur(anic eEpression "they have lost *or ruined+
themselves,
33
5hich appears in several verses points to this Aind of loss6 Another eEpression
employed in the Fur(an to descri'e those people 5ho lose their souls in the life of this 5orld
is (injustice to oneself(6
32
! Fur(an Ch: M, Ks: 2>>6
30
! Fur(an Ch: 3:, Ks:2:6
3M
! Fur(an Ch: ;, Ks: :6
3>
! Fur(an Ch: M:, Ks: 236
33
! Fur(an =: 20G ;: :G 22: 02G 0M: 21MG M::23 etc6
The Most -i.h says: "And they did not wrong Fs, but they used to wrong *only+
themselves.,
3=
The people 5hom Dod punishes 'ecause of their injustice, are not 5ron.ed 'y
-im 'ut they used to 5ron. themselves: " and We did not wrong them, but they used to
wrong themselves.,
3;
And finally, .ood and evil ends 5ith oneBs soul: he 5ho accepts
.uidance does so for himself, and he 5ho is mis.uided, does so a.ainst himself6 "Whoever is
guided, is guided only for *the good of+ his own soul, and whoever goes astray, goes astray
only to its detriment,
3<

That is, this deviation and trans.ression only affects themG these people are .oin. astray at
their o5n peril, their efforts and actions come to nau.ht, and they earn for themselves nothin.
'ut deviation and ruin6 8t is indeed a .reat ruin that one should lose himself and 5aste all his
efforts liAe "those whose endeavours go awry in the life of the world-;
3:
&hen man .ets
estran.ed from himself, and 5ron.s his o5n soul and 'ecomes hostile to it, he inevita'ly
loses it6 And 5hen this happens his endeavours .o a5ry and come to nau.ht6
8mam -usayn #as% 5as alludin. to this loss 5hen he addressed al!-urr(s companions at the
station of Al!"aydah6 -e said:O8 am -usayn i'n Ali and my mother is /atima the dau.hter of
the Messen.er of Dod6 My life is 5ith your lives, and my family is 5ith your families6 Nou
have a model in me P6 8f you do not act ?in the 5ay eEpected of you@ and you .o 'acA on
your 5ord and revoAe your alle.iance to meG then you have missed your .ood fortune and
5asted your share6 $+o 5hoever 'reaAs his oath 'reaAs it only to his o5n detriment
=1
and Dod
5ill maAe me needless of you6B
=2
Throu.h this transformation 5hose sta.es the Fur(an descri'es, man does injustice to
himself, estran.es and loses himself and turns into somethin. entirely different from his
former self6 -e moves 5ith the people neither 5ith his o5n volition nor 5ith a5arenessG he
only does the 'iddin. of someone else6 -e acts accordin. to the 5ill of the tyrant 5ho
su'ju.ates him and causes him to move not in the direction of 5hat is 'eneficial to him 'ut in
the direction of 5hat serves his enemy6 +uch are the people 5hose hearts 'ecome inverted
and are sealed 'y Dod6 Dod Most -i.h presented the truth 5hen -e said: "We transform
their hearts,
=0
and "God has set a seal on their hearts,
=M

9o 5ill po5er, nor any a5areness, understandin. or li.ht 'y 5hich they may move amon.
the people 5ill ever return to them, unless Dod 5ills so6 Undou'tedly, a terri'le chan.e had
occurred in the minds of these people resultin. in a dan.erous inversion 5ith fe5 parallels in
history6 8t reached an eEtent 5here'y thirty thousand or more men left )ufa, the head,uarters
of the Commander of the /aithful #as% to fi.ht the lord of the youth of paradise, the
?.rand@son of Dod(s Messen.er #as% and son of the Commander of the /aithful #as%, 'ut only
seventy!odd men came out 5ith -usayn #as% to confront NaHid i'n MuBa5iyah6
The only eEplanation for this inversion and volte!face that is o'served in the collective
3=
! Fur(an Ch: 0: 3;6
3;
! Fur(an Ch: 2=, Ks: 22<6
3<
! Fur(an Ch: 21, Ks: 21<6
3:
! Fur(an Ch: >;, Ks: <6
=1
! The 8mam hints at the Dod Most -i.h(s norm of effacement6
=2
! This passa.e alludes to the divine norm of +u'stitution that comes after *ffacement6
'ari(h al-'abari =: 00:6
=0
! Fur(an, Ch: =, Ks: 2236
=M
! Fur(an Ch: 0, Ks: ;6
personality of the nation R or at least a lar.e cross section of it R lies in the eEtensive efforts
put 'y the Umayyads in terroriHin. and corruptin. the people, in order to impose their control
over the Muslims6 Their 8slamic identity 5as distorted to such an eEtent that even their
consciences, perceptions and 5ill po5er 5ere controlled 'y the Umayyads6 They pleased
them and served their purposes6
Therefore, there 5as the need to jolt the conscience of the nation 'acA into its consciousness,
5ill and values6 8t needed to feel the depth of the catastrophe 5hich 'efell it and feel
repentant6 8f this jolt 5ould not help anythin. 5ith re.ard to the affected .eneration, it 5as
considered a necessary step for savin. the neEt .eneration, lest it 'ecome affected 'y this
civiliHational re.ress6
The armed stru..le 5hich the 8mam #as% led and his tra.ic sacrifice created the necessary
effect on the nation(s conscience6 8t served as the clarion call that the political and social
climate 5as 5aitin. for6 The martyrdom of -usayn #as% alon. 5ith his family and
companions, in its pathetic 5ay jolted the Muslims( conscience, made them feel repentant and
ena'led them retrieve their consciousness and 5ill, so that they could repent and atone for
forsaAin. the son of the dau.hter of Dod(s Messen.er #+%6
On that day they felt that terri'le ni.htmare 5ei.hin. on their hearts and minds6 8mam
-usayn(s sacrifice had violently shaAen the Muslims( conscience and led them to feel the
enormity of the crime that had 'een perpetrated and the depth of apostasy and inversion that
had pla.ued their minds and lives6 This calamitous event 'ecame the launchin. pad of many
revolts and a .reat source of inspiration for political movements in 8slamic history6 This 5as
the revolutionary purpose of the uprisin. of 8mam al!-usayn #as%6
'- )trippin2 the 6ulin2 )ystem of /e2itimacy
Despite the enormity of 5hat the Muslims lost and the deviation and re.ression that 5as their
lot durin. the period of Umayyad rule, there 5as still a .reater dan.er 5hich 5ould affect
8slam directly, and not only the Muslims6 8t 5as possi'le for that perversion to 'e applied to
8slam itself so that it 5ould 'e eEposed to the corruption that the Muslims 'ecame eEposed
to6
This 5as pro'a'le 'ecause the perversion 5as issuin. from the position of the 8slamic
Caliphate, an office that enjoyed considera'le le.itimacy and sanctity in Muslim minds6 The
Umayyads used to rely very much, for their political and social position, on the issue of
le.itimacy6 One 5ay or the other, they 5ere .ivin. the impression that the office of caliphate
5as more po5erful than that of the Messen.er #+%6
One of them said: TThe caliph is superior to the Apostle6U
=>
They considered this position as
the shortest and easiest 5ay 'y 5hich to fulfill their aspirations and this is 5hy Mu(a5iyah
often tried to consolidate this le.itimacy for himself, and his son NaHid and those 5ho 5ould
come after him6 This position of le.itimacy 5hich the Umayyads coveted 5as the .reatest
dan.er their dynasty caused 8slam, 'ecause deviationary tendencies started from the palaces
of the caliphs and reached the .eneral pu'lic in the .ar' of le.ality6 8n those palaces there
5ere reli.ious scholars of the court 5ho justified this deviation and .ave it a touch of le.ality
=>
! 8t 5as the tyrant al!-ajjaj i'n Nusuf al!Tha,afi 5ho said it 5hile comparin. the caliphate
of A'dulmaliA and the apostleship of the Messen.er of Dod, may Dod 'less him and his
family6 +ee 8'n A'i al!-adid(s 3harh +ah, al-Balaghah :: 0M<6
and, as a result, it apparently reflected and 'ecame applica'le to 8slam6 8n this 5ay, 8slam lost
its ori.inality and purity on the 5idest plane, i6e6, amon. the .eneral pu'lic6
8n his movement, the 8mam #as% 5as intent on tearin. a5ay that .ar' under 5hich the
Umayyad rulers tooA cover6 -e tried to strip their rule of the le.itimacy and sanctity 5hich
they strove to Aeep at all costs6 8n this 5ay the 8mam sou.ht to prevent the Umayyad rulers
from corruptin. 8slam6 -e used to state this position clearly6
-e announced his vie5 a'out NaHid and his ineli.i'ility for the office of the caliphate, and
discredited him 5henever he .ot the chance6 The 8mam openly declared this vie5 of his
concernin. NaHid 5hen al!&alid i'n Ut'ah summoned him to .ive his pled.e of alle.iance in
the presence of Mar5an6 After a lon. speech and 5ith the intention of maAin. Ano5n to
Mar5an his vie5 on NaHid and his stand concernin. the alle.iance, the 8mam said:
TO DovernorI &e are the people of the -ouse of Prophethood, the source of the messa.e, the
place 5hich an.els fre,uented and the descendin. place of mercy6 Throu.h us, Dod started
?-is reli.ion@ and throu.h us 5ill -e seal ?it@6 NaHid is a sinner, 5ho drinAs 5ine, Aills people
unla5fully and commits sin openly, so my type cannot pled.e alle.iance to his type6U
=3
8ndeed the 8mamBs uprisin. a.ainst NaHid, his 5ar 5ith the army of 8'n Qiyad after refusin.
to pled.e alle.iance to NaHid and his calamitous martyrdom alon. 5ith his family and
companions at the hands of the army of the caliphate strucA a final 'lo5 to the le.itimacy of
that rule6 8mam -usaynBs martyrdom in this tra.ic 5ay in )ar'ala aroused the feelin.s of all
MuslimsG the .eneration of the Aillers and the .enerations that follo5ed6 They felt the
enormity and repu.nance of the crime ri.ht inside their consciences and they 'ecame
resentful of NaHid and the other Umayyad caliphs 5ho succeeded him6 The standin. of the
caliphate 5ith respect to the la5 fell in the eyes of the people and it no lon.er had that
position of le.itimacy and sanctity in the minds of the Muslims6
8t cannot 'e dou'ted that this crime 5hich 5as perpetrated in 8ra, 'y the apparatus of
Umayyad rule left a deep marA on the collective Muslim conscience, if not in that .eneration
'ut surely in the one that immediately follo5ed6 This heinous deed 'rou.ht do5n the position
of Umayyad rule, 5hich 5as henceforth vie5ed as any other secular re.ime 5hose rei.ns are
held 'y the mi.htiest, not the ri.hteous6 PeopleBs relationship 5ith the ne5 leadership 5as no
lon.er a purely reli.ious relationship that stemmed from the peopleBs 'elief in the le.itimacy
of the leadership6 As a result, the perversions that tooA place throu.h Umayyad state
apparatus did not eEert a pronounced corruptin. effect on 8slam any lon.er6 To a lar.e eEtent,
the reli.ion 'ecame immune to the distortions the rulers introduced, and from that date, the
Muslims tooA, as reli.ious authority, another class, different from the rulin. class, 5hich the
people referred to for their 5orldly affairs, as necessity dictated6
/rom that date a line of thou.ht, apart from that of the rulers, 'e.an to emer.e in Muslim
society6 This 5as the line of the scholars and jurists in 5hom the people put their trust6 And
the more the scholars and jurists distanced themselves from the Ain.s and rulers, the stron.er
5as the peopleBs confidence in them6
A perusal of 8slamic history 5ill reveal a starA disparity 'et5een the respect the caliphate
commanded 'efore the "attle of the "anA ?the 'attle that 8mam -usayn fou.ht tooA near the
=3
! Al!Juhuf fi Fatla al!Tufuf p.: 2;!2<G Al!)h5ariHmiBs Ma,tal al!-usayn #a6s% 2: 2<>G
"ihar al!An5ar >>: M036
*uphrates@ and after it6 The essential feature of this disparity is that the caliphate after the
'attle of )ar'ala lost its le.itimacy and the .ar' of reli.ion it once 5ore6
To sum up, 8mam -usaynBs uprisin. 5as a revolt a.ainst NaHid in the form of an armed
stru..le that 5as follo5ed 'y a tra.ic and pathetic sacrifice unparalleled in 8slamBs history,
and not a military campai.n that 5as aimed at overthro5in. the system6 To understand the
uprisin. of 8mam -usayn #as% it is essential to 'e a5are of this fact6 -e never thou.ht that
8ra, could confront +yria, nor did he eEpect loyalty from the 8ra,is, or eEpect them to
stru..le a.ainst Umayyad terror and enticement6
At the 'est of times, none amon. the 8ra,is 5ould have 'een faithful to the 8mam eEcept a
small 'and of his +hiBah 5ith 5hom he confronted NaHid6 As such, the 8mam #as% Ane5 this
fact and understood it very 5ell6 Therefore, the 8mam 5as not seeAin. a military con,uest
5hen he rose up 'ut an effective jolt to the conscience of the misled Muslims to vi.ourously
stir their minds and sentiments throu.h the tra.edy he 5ould meet at the hands of the
Umayyad army in )ar'ala6
The purpose of the 8mamBs 'loody and pathetic sacrifice 5as to arouse the Muslims a.ainst
the po5er of the Umayyads and to discredit and strip them of the 5ell!.uarded le.itimacy of
the Umayyad machinery of .overnment as a 5hole6 8t 5as also to cause their political and
social isolation 5ithin the 8slamic 5orld especially in the provinces of -ijaH and 8ra, 5hich
5ere considered the heart of the Muslim 5orld at that time6 The 8mamBs success in achievin.
all these .oals 5as undou'tedly resoundin.6
This is the victory 5hich 8mam Qayn al!A'idin #as% hinted at in his ans5er to a ,uestioner in
+yria 5ho 5as over5helmed 'y the horror of -usaynBs death in )ar'ala6 The man said:
$&ho is victorious, O, Ali i'n al!-usaynSB $&hen it is time for prayer and the mu/e00in
#caller to prayer% maAes the call you 5ill Ano5 5ho is victoriousSB he replied6 This is the
political outcome of 8mam -usaynBs uprisin.6 /rom these t5o results of 8mam -usaynBs
revolt 5e can comprehend the .reat historical role played 'y the 8mamBs uprisin. in 8slamic
history6
$usayn As!) /etter From =arbala &o $is Brother, #uhammad
Mayassar i'n A'd al!AHiH reported that A'u La$far #as% has said: -usayn i'n Ali #as% sent a
letter from )ar'ala to Muhammad i'n Ali6 ?8t read@: T8n the name of Dod, the Merciful, the
Compassionate6 /rom -usayn i'n Ali to Muhammad i'n Ali and the -ashimites 5ho are 5ith
him6 ?)no5 that@ the 5orld is as if it has never 'een and the hereafter is as if it has al5ays
'een6 Peace6U
==
&he 6eason &he /etter "as "ritten
-usayn #as% 5rote this letter from )ar'ala to his 'rother Muhammad i'n al!-anafiyyah at a
critical juncture in the history of this nation6 The Umayyads had .one to .reat len.ths in
tyranny and had corrupted 8slamic society6 They had succeeded in spreadin. terror,
temptation and deception to different re.ions of the 8slamic 5orld, and the people had
responded to this three!pron.ed a.ent of control and ac,uiesced to the oppression and
corruption that 5as 'ein. perpetrated 'y the Umayyads6 They altered the outlines of this
==
! "ihar al!An5ar >3:<;6
reli.ion to such an eEtent that nothin. 5ould have remained of 8slam 'ut its name, as -usayn
#as% said: TThen 'id fare5ell to 8slam for the nation has 'een afflicted 5ith a shepherd liAe
NaHid6U
On the one side, the people had 'een possessed 'y fear and terror and their preference for
safety and 5ell!'ein., and on the other 'y enticements6 8mam -usayn #as% had 5itnessed this
severe trial in all its ramifications as he traveled from Medina to )ar'alaP And no5 here he
5as confrontin. the army of the Umayyads6 -e 5as the son of the dau.hter of the Messen.er
of Dod #+%, and one a'out 5ho no one 5as in any dou't as to his honour in the si.ht of Dod
and his eli.i'ility for the leadership of the Muslims6 &ith all this, no one stood 'y him from
this nation, lar.e as it 5as, eEcept seventy!t5o souls from his family and companions6
There 5ere t5o faces to this tri'ulation: an eEternal one in the form of the political and social
life of the nation that came under the oppression and corruption of the Umayyads, and an
internal one 5hich 5as the minds of the people 5ith their love for the 5orld, personal 5ell!
'ein. and anEiety a'out death6 "et5een these t5o faces a clear reciprocal relationship
eEisted, for terror and corruption results in 5eaAness and mental impotence, and love for the
5orld ena'les the rulers to oppress and corrupt the people6
Nes, -usayn #as% 5as facin. a 'i. pro'lem, as 'i. as the 8slamic 5orld itself6 8t 5as t5o!
sided, one inside the minds and the other in the political life of the nation6 -e 5as 5orAin. to
chan.e 'oth6 On the first front he 5as 5orAin. in order to condemn the rule of the Umayyad
family, nullify the le.itimacy of their po5er and eEpose their crimes and corruption to the
Muslims6 On the second front, the 8mam 5as tryin. to 'reaA a5ay the 'arrier of fear from the
minds of the Muslims and im'ue them 5ith enthusiasm, 'rin. 'acA the 5ill!po5er 5hich
they had 'een ro''ed of and restore their trust, stren.th, coura.e, and reliance on Dod6
The 8mam 5as strivin. to remove the 5idespread defeatist tendency that 5as affectin. the
Muslims6 -e Ane5 that the reason 'ehind all this defeatism 5as internal: love for the 5orld
and ne.lect of the hereafter6 -e thou.ht that the 5ay to treat this terri'le psycholo.ical
pro'lem 5as to maAe the hereafter the o'ject of desire not the 5orld, and maAe them
overcome the fear of death6 8t 5as a.ainst this 'acA.round that the 8mam 5rote to his 'rother
Muhammad i'n al!-anafiyyah and addressed the community of his .randfather6 -e presented
the dia.nosis of the pro'lem and .ave the precise prescription for its treatment6
T?)no5 that@ the 5orld is as if it has never 'een and the hereafter is as if it has al5ays 'een6
Peace6U
De8otion &o @od And "ithdrawin2 From &he "orld
The statement of the 8mam, precise as it 5as, contained the 5hole solution: eEclusive
devotion to Dod 'y reducin. the charm and .lamour of the 5orld6 The Commander of the
/aithful #as% once said concernin. Uthman i'n MaH$un #may Dod have mercy on him% T8
used to have a 'rother in ?faith and the love of@ Dod 5hose contempt for the 5orld eEalted
him in my eyes6U 8n addition to cuttin. do5n the fascinatin. effect of the 5orld, one has to
attach .reat importance to the hereafter in his mind and arouse interest in it6 This is 5hat the
8mam alluded to in his address: T?)no5 that@ the 5orld is as if it had never 'een and the
hereafter is as if it has al5ays 'een6U
9o5 let us ponder over this statement of the 8mam and discuss 'oth parts of it6 "ut 'efore
that 5e shall asA: 5hat is $the 5orldB and 5hat is $the hereafterBS
"hat Are &he "orld And &he $ereafterB
&hat is meant 'y the 5orld is attachment to it and 5hat is meant 'y the hereafter is havin. a
relationship 5ith Dod and 5antin. to meet -im6 &ith this, one can live in the 5orld 5hile
'ein. amon. the people of the neEt 5orld, and 5e can descri'e them as livin. in the 5orld
and not livin. in it6
They are livin. in it in the sense that they move amidst the 5orldly people in their normal
activities such as 'usiness transactions and family life6 -o5ever, they do not live in this
5orld since their hearts never .et attached to it, nor does the 5orld penetrate into their hearts6
Their hearts are only attached to Dod: they sense, in this 5orld, the 'lessin.s of paradise and
the torment of hell6
$ow Can A Person Be Amon2 &he People 0f &he $ereafter "hile /i8in2
In &his "orldB
8f 5e 5ant to Ano5 ho5 one can 'e amon. the people of the hereafter 5hile still livin. in this
5orld, and ho5 one can treat the malaise of attachment to the 5orld and free his soul from it
and su'se,uently attach himself to the hereafter, 5e have to ponder over these 5ords 5ith
5hich the 8mam #as% addressed Muhammad i'n al!-anafiyyah: P T?)no5 that@ the 5orld is
as if it has never 'een and the hereafter is as if it has al5ays 'een6U
&orldly life 5ill surely come to an end and oneBs relationship 5ith the 5orld 5ill not lastG all
that one ac,uires in this 5orld and oneBs attachments 5ill finish6 8t is the hereafter that is
permanent: :What is with you will be ehausted but what is with God is !ermanent.,
?4ur%an@BG/HGC&hat is 5ith us is our possessions and 5hat 5e are attached to in the life of
this 5orld, and 5hat is 5ith Dod is the peace and pleasure of the neEt 5orld6
Dod Most -i.h says: "The !arable of the life of this world is that of water which we send
down from the sky. (t mingles with the earth%s vegetation from which humans and cattle
eat. When the earth !uts on its luster and is adorned, and its inhabitants think they have
!ower over it, "ur edict comes to it, by night or day, whereat we turn it into a mown field,
as if it did not flourish the day before. Thus, do we elaborate the signs for a !eo!le who
reflect,.
=;
8t is the permanent and endurin. pleasures that deserve manBs attachment instead of the
fleetin. enjoyments that ,uicAly disappear and cannot last for man6 *very enjoyment is fitted
for manBs affection to the eEtent for 5hich it lasts for him, and the relationship 'et5een the
duration of 5orldly pleasures and those of the neEt 5orld is the same as the relationship that
eEists 'et5een the limited and the unlimited or the a'solute6 +o the proportion of oneBs
attachment to the 5orld and the hereafter should 'e the same as the proportion of the duration
of limited 5orldly pleasures to that of the limitless pleasures of the hereafter6
ManBs attachment to this 5orld and its pleasures and his disre.ard for the hereafter often stem
from an illusion of the permanence of, as 5ell as, his false hopes in, the former and
for.etfulness 5ith re.ard to the hereafter6 This is the conse,uence of illusion and
=;
! FurBan Ch: 21 Ks: 0>6
for.etfulness6
The cure for this condition is for one to assume that the 5orld has never 'een6 This
assumption 5ill soon come true 5illy!nilly, for 5hen all that pertains to the 5orld is taAen
a5ay from him it 5ill 'e as thou.h the 5orld has never 'een6 +econdly, one should assume
that the hereafter is already here, and it 5ill also soon come, 'ecause for each individual, the
hereafter starts 5hen he 'reathes his last6 These t5o suppositions, 5hich are very near to
reality, are indeed the remedy for that 'aseless illusion and for.etfulness6
From &he $ereafter &o &he $ereafter
"ased on this conception of the 5orld and the hereafter, 5hen the sons of the hereafter leave
this 5orld they, in fact, leave the hereafter for the hereafter and not the 5orld for the
hereafter6 This is 'ecause they have never really lived in this 5orld nor has it ever 'ecome
5edded to their hearts, to have necessitated their removal from it to the neEt 5orld: they 5ere
already livin. in the hereafter 'efore movin. to the hereafter6 "ased on this understandin. of
the 5orld and the hereafter manAind fall into four classes:
The first class, 5hich moves from the 5orld to the 5orld6
The second class 5hich moves from the hereafter to the 5orld
The third class 5hich moves from the 5orld to the hereafter6
The fourth class 5hich moves from the hereafter to the hereafter6
The first class: The people 5ho move from the 5orld to the 5orld are those 5ho do
everythin. in this 5orld for its saAe onlyG they never seeA DodBs pleasure and other!5orldly
re5ard at all6 All their activities are from the 5orld and 'acA to it 'ecause if, for instance,
they leave the house for the shop they are movin. from the 5orld to the 5orld: their stay in
the house is for 5orldly concerns, liAe5ise is the time they spend in the shop6
The second class: The people 5ho move from the hereafter to the 5orld are those 5ho are
transformed from attachment to the hereafter to attachment to the 5orld, and after havin.
5orAed for DodBs saAe they 'ecome e.oistic6 +uch people chan.e from a position of 5orA
and activity for DodBs saAe to .ain his pleasure and the re5ard of the hereafter, to that of
seeAin. 5orldly 'enefitsG thus they turn a5ay from Dod to5ards the 5orld6
The third class: the people 5ho move from the 5orld to5ards the hereafter are in direct
opposition to the second class6 This .roup forsaAes the fleetin. possessions of this 5orld and
refuses to 'e attached to it, and instead seeAs the pleasure of Dod and the re5ards of the
hereafter and courts it6
The fourth class: Those 5ho move from the hereafter to the hereafter6 &e have already talAed
a'out them6 They live in the 5orld amon. the people, move in 'usiness centres and streets as
people do, and esta'lish social relationships liAe marria.e as people do, 'ut their hearts never
.et attached to the 5orld6 These people move from the hereafter to the hereafter in all the
activities they en.a.e in this 5orld6
Incenti8es and Barriers
JiAe every other activity, movement to5ards Dod has incentives and 'arriers6 &hen the
incentives are there and the 'arriers are removed man can set out on his 5ay to5ard Dod
5hereas, in the opposite case, his movement to5ards the Almi.hty is hampered6 Amon. the
principal thin.s that induce one into this activity is the yearnin. to meet Dod #in the
hereafter% and amon. the most important 'arriers is love of this 5orld and attatchment to it6
/or man to 'e a'le to move to5ards Dod Almi.hty he has to maAe his heart o'livious of the
5orld so that he 5ill not 'e attracted to5ards its lures, lest it distract him from Dod6 This is
5hat 8mam -usayn #as% meant 'y his precise 'ut si.nificant and forceful 5ords: $As if the
5orld has never 'eenB6 On the other hand, one must thinA a'out the hereafter till he 'ecomes
attracted to5ards it6 This is 5hat the 8mam intended 'y sayin. $As if the hereafter has al5ays
'eenB, that is, it has 'een ever since the 'e.innin.G never 5as it hidden nor 5ill it ever 'e6
&hen man succeeds in concealin. the 5orld from his heart and conscience, and maAes the
hereafter al5ays present, he starts off on his up5ard journey to Almi.hty Dod at a ,uicA and
firm pace 'ecause of the presence of a stron. spur and the a'sence of 'arriers6 &hen on the
other hand, 5orldly matters are stron. and influence the mind and feelin.s and the hereafter
disappears from oneBs heart and conscience, all activity comes to a standstill6 "et5een the
poles, there eEist a num'er of sta.es 'y 5hich man pro.resses or falls6
The 8mam had 5itnessed 5idespread ac,uiescence to falsehood and diver.ence from the
truth, acceptance of tyranny and su'mission to tyrants6 The source of this situation 5as
preference of this 5orld over the neEt, safety over tri'ulation, and the fear of death,
apprehension and pursuit, and their attendant difficulties6 And the root cause of all this is love
for this 5orld and disre.ard for the hereafter6
The 8mam #as% 5anted to address that phenomenon 5hich 5as 5idespread amon. the people
at that time so he 5rote that letter to Muhammad i'n al!-anafiyyah and throu.h him, to the
-ashimites 5ho 5ere 5ith him and to the rest of the people6
9o5 5e shall study these t5o points from 8mam -usayn #as%Bs letter:
<As If &he "orld $as Ne8er Been
The assumption $As if the 5orld has never 'eenB is not an empty oneG it is a reality 5hich the
8mam portrays in this 5ay6 The 'asis of this supposition is to consider despica'le the value,
duration and enjoyments of this 5orld6 This scorn for the 5orld means divestin. it of all
value and conse,uence eEcept, of course, 5here the 5orld constitutes a means of 'uildin. the
hereafter and dischar.in. the duties of servitude to Dod and carryin. out oneBs
responsi'ilities as -is viceroy on earth6 8n this case the 5orld per se loses all value to man $as
if the 5orld has never 'een6B 8t is related in 8slamic teEts that the eEample of man in this
5orld is liAe that of a traveler 5ho taAes rest in the shade of a tree for an hour or so on a hot
day, and then leaves it and .oes on6 +uch is manBs stay in the 5orld6
The Messen.er of Dod #+% is reported to have said: 7.hat do I ha8e to do with the world9
"y relationship with the world is only li(e the :ase of a rider on a summer day that ta(es rest
for an hour or so in the day in the shade of a tree, and then goes away.;
=<
8t is reported from the Commander of the /aithful #as% 5ho said: TThe 5orld is not a
permanent home and you are in it, liAe riders 5ho erected a canopy and tooA some rest and
then carried their 'elon.in.s and 5ent a5ay6 They 5ere li.ht 5hen they entered it 'ut
'urdened 5hen they left it6 They did not desire to leave it nor have they found a 5ay of
returnin. to 5hat they left in it6U
!6
The Messen.er of Dod #+% 5as asAed: $-o5 does a man live in the 5orldSB $The 5ay the
caravan passesB, he replied6 $-o5 lon. does one stay in itSB the ,uestioner asAed6 $As lon. as
the one 5ho is left 'ehind 'y the caravan staysB, he replied6 Then the ,uestioner asAed: $-o5
much is ?the lapse@ 'et5een the 5orld and the hereafterSB $The t5inAle of an eyeB, he replied,
$Dod, the Mi.hty and +u'lime, has said: :The day when they see what they are !romised *it
will be+ as though they had remained only an hour of a day.,.
D(
8t is also reported from the Commander of the /aithful #as% that 7the world is <li(e= the shade
of a :loud or a dream in sleep.;
*)
8n another narration he also said: T8ndeed, the 5orld is the home from 5hich no one 5ill 'e
safe ?5hile one is still@ in it and one cannot retrieve anythin. that is part of it #the 5orld%6
People have 'een tempted in it as a trial6 &hatever they ac,uire of its possessions they 5ill
'e made to leave 'ehind and called to account for them6 And 5hat they taAe that does not
'elon. to it #the 5orld% they 5ill arrive ?in the hereafter@ to meet it and a'ide 'y it6 To the
prudent, the 5orld is compara'le to the shado5, 5hich after full len.th diminishes and after
once increasin. decreases6U
;0
Ali #as% also said concernin. the 5orld: It is ne8er limpid for the drin(er or faithful to the
:ompanion;
*>
These real pictures that 8slamic sources depict of the 5orld maAe it completely
contempti'le in the eyes of the people $as if it has never 'eenB6 This is 5hat -usayn #as%
5anted to tell the people on that day: that the 5orld 5ill not stay nor 'e untainted for anyone6
Therefore it is inappropriate or even impermissi'le for a free man to su'mit to its dictates and
a'andon the responsi'ility to 'id 5hat is ri.ht and for'id 5hat is 5ron. and to strive a.ainst
the unjust, or prefer personal 5ell!'ein. over tri'ulation6
As If &he $ereafter $as Always Been
The hereafter is the place for re,uital 5hile the 5orld is the place for 5orA6 8n the hadith, it is
stated that: today #i6e6 the 5orld% ?is time for@ 5orA and not for accountin. and tomorro5 #i6e6
the neEt 5orld% ?is time for@ accountin. and not for 5orA6 This is the most precise description
of this and the neEt 5orld6 +o 5hat is the re,uital of the hereafterS
The re,uital of the hereafter consists of re5ards and punishments, 'oth out5ard and in5ard6
The out5ard sensory aspect comprises paradise and hell, respectively6 The in5ard aspect of
=<
! "ihar al!An5ar ;M: 20M6
=:
! 8'id ;<: 2<6
;1
! 8'id ;M: 200G FurBan Ch:>; vs:M3
;2
! Dhurar al!-iAam 2: 2106
;0
! +ah, al-Balaghah, +ermon =M6
;M
! Dhurar al!-iAam 2: <36
re,uital is non!sensory6 +tartin. from this 5orld man receives the recompense of his deed, as
he performs them, in the form of either elevation or re.ression6 -o5ever, this internal aspect
of oneBs 5orA is not perceived 'y the senses durin. the 5orA6 &hen one dies and the veil is
removed from his eyes he 5ill see it: "We have removed your veil from your eyes and so
your sight is acute today.,
;>
Concernin. those 5ho misappropriate the property of orphans, the holy FurBan says:
"(ndeed those who consume the !ro!erty of or!hans wrongfully only ingest fire into their
bellies.,
;3
This fire 5hich they put in their 'ellies 5hen they 5ron.fully consume the
orphanBs property is the same fire 5hich 5ill 'urn them internally in hell althou.h they 5ill
only feel it in that 5orld and not here6 Thus they receive their re5ard durin. the act eEcept
that they do not sense it until after their death6
The 'lessin.s and torment of the neEt 5orld 5ill commensurate 5ith manBs level of
perfection or decline6 Lust as there are levels of perfection, there are levels of decline6 The
'lessin.s or torment 5ill reflect the level of perfection or decline he reaches6 8t has 'een
related in a hadith a'out recitin. the FurBan, on the authority of the Messen.er of Dod #+%
that 7It will be said to him %i.e. the re:iter of the Qur/an&? -e:ite and as:end. 4or e8ery 8erse
he re:ites he as:ends one le8el;
;=

On the authority of Ali i'n -usayn Qayn al!A'idin #as% 5ho said: 7It will be said to the
person who has read the Qur/an? -ead and as:end/. $e who enters paradise from among
them will not be surpassed in position e@:ept by the prophets and the truthful ones.;
;;
These teEts sho5 that FurBan reciters have varyin. positions in paradise and the 'lessin.s
they are provided 'y Dod 5ill 'e accordin. to their position in the hereafter, 5hich in turn
5ill 'e in proportion to their positions in this 5orld, 5hich commensurate 5ith 5hat they
have read of the FurBan6
On the authority of the Commander of the /aithful #as%: T8t 5ill 'e said to the reciter of the
FurBan: Read and ascend, and recite the 5ay you 5ere recitin. in the 5orld, for your position
in the 5orld is ?proportional@ to the last verse you readU
;<
This depicts a series of
proportionate thin.s: 5hat a 'eliever receives of the 'lessin.s of paradise is proportionate to
his position in the neEt 5orld6 -is position in the neEt 5orld is proportionate to his position in
this 5orld6 -is position in this 5orld is proportionate to 5hat he reads, comprehends and acts
upon from the FurBan6 This is the meanin. of $Read and ascendB6
A deeper and more intense portrayal of this fact is .iven in verse forty!siE of +urah -ud
5here an eternal picture of 9oahBs son is .iven as: "(ndeed he is *a !ersonification+ of
unrighteous conduct.,
;:

This picture is amon. the treasures of Ano5led.e in the FurBan6 Man is nothin. 'ut his o5n
deeds and 9oahBs son 5as an eEample of unri.hteous deed6 ManBs action is his position in
this 5orld and this in turn is his position in the neEt6 Lust as 9oahBs son 5as of unri.hteous
;>
! FurBan Ch: 31, Ks: 006
;3
! FurBan Ch: >, Ks: 216
;=
! Asul al-2afi 0: >>26
;;
! "ustadra( al-.asa/il 2: 0::, first litho.raphic edition6
;<
! MajmaB al!"ayan 2: 2=6
;:
! FurBan Ch: 226 Ks: >=6
conduct, there are many eEamples of ri.hteous conduct in this 5orld6 8f 5e follo5 the series
of proportion 5e previously mentioned 5e 5ill arrive at the amaHin. outcome to 5hich 8mam
-usayn #as% dra5s our attention, that is, the hereafter is in fact standin. 'efore us in this
5orld althou.h 5e do not feel it6
+ensin. the hereafter ri.ht here in this 5orld 'alances manBs 'ehaviour 'y refinin. his
manners and freein. him from su'servience to selfish desire, in settin. the soul free and
helpin. it to soar to5ard Dod and in removin. the 'arriers that hinder his pro.ress on the 5ay
to the Almi.hty6
After this presentation of 8slamic teEts from the "ooA ?the FurBan@ and the +unnah ?the
ProphetBs tradition@ 5e 5ish to say that the position of the 'eliever in the hereafter, 5hether
ascendin. or descendin., 5ill 'e proportionate to his 5orAs W ri.hteous or other5ise6 *very
.ood 5orA that man does in this 5orld raises him and every 'ad one lo5ers him6 And the
de.rees 'y 5hich he ascends or descends into paradise or hell respectively, depend on his
position in this 5orld6
This issue is of paramount importance in 8slamic culture6 8n a nutshell, man encounters the
recompense for his actions in this 5orld even 'efore the neEt althou.h he does not sense it6
&hat he receives in the hereafter in the form of 'lessin.s or torment constitutes the eEternal
aspect, 5hereas his internal ascendance or fall 'ecomes his lot in this 5orld6 Man ascends
and descends in this 5orld and this ascent and descent are connected to the ascent and
descent in the hereafter, eEcept that one can remedy oneBs fall in this 5orld 'ut cannot do so
in the hereafter6
This means that one achieves nearness to Dod throu.h his .ood 5orAs and .ets distanced
from -im 'ecause of his 'ad deeds6 $As if one is livin. in the hereafter and as if it has al5ays
'een6B Therefore the hereafter is standin. here in this 5orld and this is the meanin. of $And
as if the hereafter has al5ays 'eenB in 8mam -usaynBs letter to Muhammad i'n al!-anafiyyah
and the -ashimites 5ho 5ere 5ith him6
&he 6esults &hat Follow &he &wo Giewpoints
/irst vie5point: Presence of this 5orld and a'sence of the hereafter6
+econd vie5point: A'sence of this 5orld and presence of the hereafter6$As if the 5orld has
never 'een and as if the hereafter has al5ays 'een6B
The first vie5 ur.es love, attachment and devotion to the 5orld, and disre.ards the hereafter,
arouses inordinate hopes and eEpectation 5ith re.ard to the 5orld as if it 5ill never end and
for.ets the hereafter as if it 5ill never come6 -e 5ho loves the 5orld seeAs to preserve
himself physically and 'ecomes a co5ard, shrinAs from stru..lin. and prefers safety, and
loses his self!esteem and honour6 The Commander of the /aithful #as% used to say: "The
world debases.,
<1

This eEplains 8slamBs disapproval of the 5orld 5hich seduces man, and maAes him lose his
innate 5isdom 'y attachin. him to 5orldly possessions, inducin. indifference to5ards the
hereafter, maAin. him turn a5ay from Dod and finally causin. his ruin6 Amon. the
<1
! Dhurar al!-iAam 2: 22
outstandin. conse,uences of this vie5point are 5eaAness, co5ardice and humiliationG lacA of
a firm stand in the face of oppressors and dependence on themG and slu..ishness to5ards
fi.htin. the oppressors, and choosin. personal 5elfare in the life of this 5orld6
This is 5hat the Almi.hty says to such people: "" you who have faith# What is the matter
with you that when you are told/ Go forth in the way of God%, you sink heavily to the
groundD Are you !leased with the life of this world instead of the hereafterD Iut the wares
of the life of this world com!ared with the hereafter are but insignificant.,
<2
/indin.
pleasure in and relyin. on the life of this 5orld and payin. much attention to 5orldly
property results in inertia that prevents one from stru..lin. in the 5ay of Dod6 8t also maAes
one slu..ish, 5hich is the 'ane of manBs activity to5ards Dod6
&he 0utcome 0f &he )econd Giew
The .reatest outcome of it is renunciation of the 5orld and concern for the hereafter6
Asceticism is a praise5orthy trait that im'ues man 5ith stren.th of character, coura.e, insi.ht
and attention to Dod6 8t maAes a person taAe coura.eous stands and frees him from
indecision, impotence and humiliation6
Contempt for the 5orld and death, and concern for the hereafter are the source of all coura.e
and resolute stands in manBs life6 On the other hand, attachment and dependence on the 5orld
and .ivin. much attention to it strips man of the po5er to taAe decisions and remain steadfast
in it, leads to justifications and preteEts in .ivin. up oneBs stance, and finally, an outri.ht
denial of oneBs former position6
5?pellin2 &he "orld From &he #ind And 6eplacin2 It "ith &he $ereafter
This is the essence of -usaynBs letter to his 'rother Muhammad i'n al!-anafiyyah and the
-ashimites 5ho 5ere 5ith him: erasin. the 5orld from their minds and usherin. in the
hereafter $As if the 5orld has never 'een, as if the hereafter has al5ays 'eenB6 8t 5as a precise
prescription to cure the lethar.y that prevented the Muslims from taAin. a coura.eous and
responsi'le stand a.ainst the Umayyad conspiracy 5hich caused .reat dama.e to the
Muslims and 8slam6 8t corrupted them in mind and spirit and played havoc 5ith their culture6
8t stole from them their 5ill and conscience6
These 5ere the sta.es planned 'y the Umayyads to destroy the cultural, intellectual and
social dimensions of the then 8slamic society6 A vast movement 5as necessary to foil this
conspiracy, 'ut it had already paralyHed the peopleBs 5ill and conscience to such an eEtent
that they 5ere no lon.er a'le to respond to the son of the dau.hter of DodBs Messen.er #+%,
5ho ur.ed them to stru..le a.ainst this plot and nullify it6
8mam -usayn #as% 5ished to cure the peopleBs apathy to5ards ,ihad, their 5eaAness 5ith
re.ard to 'iddin. 5hat is .ood and for'iddin. 5hat is 'ad, their ina'ility to confront injustice
and oppression, and their preference for personal safety6 8t 5as a precise prescription to
remedy that situation6
First point
<2
! FurBan Ch: :, Ks: M<6
The first point in this prescription is to prepare the minds to relin,uish the 5orld in order to
meet Dod 'y feelin. contempt for the 5orld and its temporary enjoyments, possessions and
vicissitudes6 Preparin. the mind in this 5ay has a num'er of 'enefits:
2! One 5ill not .et attached to the 5orld, nor rejoice at it, nor depend on it6
0!One 5ill not .rieve for 5hat is lost or 'e filled 5ith despair 'y misfortunes6
M! One 5ill not 'ecome anEious a'out losin. Dod!.iven 'ounties in the future6
The Most hi.h says: "0o that you may not grieve for what esca!es you nor eult for what
comes your way.,
<0
Three thin.s drive man into tri'ulations: joy, .rief and fear6 Rejoicin. over 5orldly
possessions, .rief over 5hat he loses and fear and anEiety a'out 5hat he may lose in future6
&hen he rids himself of these three hurdles the 5orld 5ill 'ecome inconse,uential 'efore
him and he can prepare to meet Dod6 -e 5ill 'e freed from the .rip of fear, 5eaAness, inertia
and indecision6
The path to all this, as 5e have already said, is for one to undervalue the 5orld and assume
that Dod has provided him 5ith thin.s as trial in the form of 5ealth, spouse and children6
Then he can free himself from fear, .rief and rejoicin. at 5orldly ac,uisitions6 Attachment to
the 5orld is similar to the force of .ravity 5ith respect to the earthG if you are a'le to leave
the earthBs .ravitational field, the force of .ravity that controls your movements 5ill cease to
act on you6
+imilarly, if one can maAe his mind leave the 5orld 5hile still livin. in it he 5ill no lon.er 'e
affected 'y the affliction called Tattachment to the 5orld6U &hen people die and leave this
5orld they 'ecome amaHed at ho5 those livin. are 5edded to the 5orld, its em'ellishments
and possessions6
8slam does not asA people to live a life of seclusion or 5ithdra5 themselves from political
and social circles and family life, nor a'andon 5orldly enjoyments6 This issue is too o'vious
to 5arrant any comment6 8t is also very clear that 8slam invites people to activity in order to
seeA for provisions and develop the 5orld, 5ith the condition that the .ravitational pull of the
5orld does not overpo5er them or strip them of their freedom of 5ill6 This middle path is to
eEtricate the soul from attachment to the 5orld 'ut not from the 5orld per se6 There is a clear
difference 'et5een these t5o thin.s6 Dod Almi.hty has mentioned the perfect yardsticA in
-is 'ooA: 73o that you may not grie8e for what es:apes you nor e@ult for what :omes your
way.;
&hen 5e 'ecome sure of ourselves 5ith re.ard to $.riefB, $joyB and $fearB, then one can enjoy
5hat Dod has made permissi'le, 5ithout o'jection6 This cannot 'e achieved unless one
removes himself from the 5orldBs field of attraction and this is the meanin. of the 5ell!
Ano5n hadith: TDie 'efore you die6U The first death 5hich the hadith ur.es is voluntary death
5hile the second death the hadith refers to is involuntary death6
&hat is re,uired of man is to die voluntarily 'efore the inevita'le involuntary death6
Koluntary death means that one should eEtricate oneself from attachment to the life of this
<0
! FurBan Ch: 3; Ks: 0M6
5orld 'efore the involuntary death removes him from the 5orld6 This is 5hat is meant 'y
distancin. the 5orld from the soul, and it is a hard psycholo.ical process6
This is the first point in 8mam -usaynBs prescription for his 'rother, Muhammad i'n al!
-anafiyyah, the -ashimites 5ho 5ere 5ith him and the rest of the people6 Man has t5o
vie5points 'efore himG one of them intensifies his torment and anEiety 5hile the other
removes anEiety, torment and fear from him6
The first is the assumption that man 5ill live very lon., 5hich is a false assumption6
The second one is that life is short6 The 'asis of this assumption is the a'sence of the 5orld in
the mind of that individual 5ho al5ays Aeeps death in si.ht so that the 5orld no lon.er seems
to 'e under his controlG or, as if he has never lived in it to encounter difficulty in separation
from it6
This assumption frees man from the seduction and captivity of the 5orld 'ut it does not seeA
to isolate him from the 5orldG it only frees the soul from .ettin. attached to it and nothin.
else6 The person 5ith this vie5 participates 5ith people in 'usiness, in the school, on the
farm, in pu'lic and at home, out of a sense of duty and responsi'ility and not 'ecause of
attachment and dependence6 The t5o motives differ in the sense that should any misfortune
'efall oneBs 'usiness or affect his children he 5ill not 'e over5helmed 'y .rief, 5hich, one
5ho is attached to the 5orld 5ill eEperience6
)econd Point
The second point in 8mam -usaynBs prescription is maAin. the hereafter al5ays present in the
mind6 This is also a difficult mental activity6 The 8mamBs eEpression of this point is an eEact
one: $As if the hereafter has al5ays 'eenB6 That is, it has al5ays 'een around since man first
entered this 5orld and 5ill remain 5hen he returns to Dod6 8t 5ould have 'een different if he
had said $as if the hereafter is around6B
Does the 5orld really mean attachment to it and the hereafter meetin. DodS A man can live a
lon. life in this 5orld associatin. 5ith people 'oth at home and in pu'lic and participate in
social life 5ithout .ettin. attached to the 5orld at all and 5ithout separatin. from Dod ever
since he came to Ano5 -im throu.h his innate nature and his intellect6 +uch people have
entered the 5orld, remained outside it, Ano5n Dod and never parted 5ith -im6 Their 'odies
are in the 5orld to.ether 5ith the people 5hile their hearts are averse to the 5orldly
possessions to 5hich the people are attached and on 5hich they depend6
The Commander of the /aithful, Ali #as% .ave an apt description of the condition of these
people in the 5orld, as recorded 'y al!+harif al!Radi in a sermon in 9ahj al!"ala.hah 5hich
came to 'e Ano5n as the sermon of the Dod!fearin.6 -e said: 7If there had not been fi@ed
periods %of life& ordained for ea:h, their spirits would not ha8e remained in their bodies e8en
for the twin(ling of an eye be:ause of %their& eagerness for the reward and fear of
:hastisement.'he greatness of the Breator is seated in their hearts, and, so, e8erything else
appears small in their eyes.'o them, Caradise is as though they see it and are en,oying its
fa8ours.'o them, $ell is also as if they see it and are suffering punishment in it.;
8n this sermon the 8mam #as% mentions the mental procedure follo5ed 'y these people in
order to maAe the hereafter present 'efore their eyes 5hile they live and interact 5ith the
people: 7And when they :ome a:ross a 8erse whi:h :ontains what :reates eagerness for
%Caradise& they pursue it a8idly, and their spirits turn towards it eagerly, and they feel as if it
is in front of them.;
This is the process of maAin. the hereafter present 5hich is the second point in the 8mamBs
letter to Muhammad i'n al!-anafiyyah6 These t5o issues provide the cure for all the
misfortunes one may encounter in this 5orld, the means of freedom from oneBs captivity that
is caused 'y attachment to it and the launchin. pad for the journey to Dod Almi.hty6 Thus
man chan.es from a mere o'ject that is flun. around 'y the flo5 of events to an active
element of chan.e that is responsi'le 'efore Dod for determinin. the fate of human 'ein.s
and 'uildin. society6 JiAe5ise, from 'ein. a servant of despotic rulers and their desires he
turns into a caller 5ho arouses the nation and 5arns oppressive rulers to mend their 5ays or
face their doom6
Defyin2 Death 0n &he Day 0f Ashura
$ow Do "e Deal "ith DeathB
The issue of death and the 5ay to deal 5ith it is amon. the prominent elements of the 'loody
fi.ht 'y the "anA of the *uphrates on the day of Ashura6 /rom this an.le, the event of Ashura
is distinct amon. .reat historical events6
&hen -usayn #as% 5as leavin. -ijaH and headin. to5ards 8ra, he announced that he 5ould
meet his death on that trip6

-e also informed the people of his o5n death and ur.ed them to
lay do5n their lives for the same cause and prepare themselves for their meetin. 5ith Dod6
Throu.hout the journey to )ar'ala, -usayn #as% had 'een franAly tellin. his companions and
the people he met that their destination 5as inevita'le death6 -is companions entertained no
dou'ts a'out it: they 5ere a'solutely sure6
The only eEcuse offered 'y those 5ho 5ished to forsaAe -usayn #as% 5as their fear of death,
and there are many instances of this in -usaynBs journey to )ar'ala6 This is a remarAa'le
feature of the 'attle of Ashura 5hich distin.uishes it from other similar incidents6 /or a
revolutionary leader to invite people to their death is very rare, if not completely unheard of6
+uch leaders invite the people to activism and revolution and re,uest them to .et ready to
sacrifice their lives for it, if need 'e6 -usaynBs case 5as different
6 -e did not seeA a military con,uest as ima.ined 'y the peopleG he only 5anted to em'arA
'oldly upon a tra.ic sacrifice unparalleled in history, in order to jolt the nationBs conscience6
-usayn #as% had found that the Umayyads had succeeded in controllin. the peopleBs 5ill and
renderin. them su'servient throu.h terror and eEile6
8n this atmosphere the Umayyads tried to reinstitute pre!8slamic values and vie5s in the ne5
8slamic society 5ith no si.nificant opposition from the community6 Therefore a stron. joltin.
of the peopleBs conscience 5as necessary to restore the 5ill they had 'een ro''ed of, and this
could only 'e achieved 'y a tra.ic sacrifice unparalleled in historyI Thus -usayn #as%
prepared his family and his companions for this tra.edyI
This feature of the event of Ashura maAes it uni,ue 5hen compared to most other similar
events in history6 8t is a deceitful mistaAe of history to have stripped Ashura of this feature6 8f
the feat of defyin. death and seeAin. martyrdom 'e divorced from the event of Ashura it 5ill
'e nothin. more than an insurrection a.ainst Umayyad rule 'y an eEtremely une,ual military
force6 8t 5ould not have achieved its .oals as eEpected 'y those 5ho 5ere advisin. -usayn
#as% a.ainst his journey to 8ra,, 5ithout realisin. his intention6 The 8mam #as% 5as seein.
5hat they 5ere not seein. and Ane5 5hat they Ane5 not6
$ow Do People Face DeathB
Death is an important matter 5ith re.ard to ho5 people or.aniHe their lives6 &ith respect to
this natural phenomenon 5hich is a part of DodBs ineEora'le norms, people fall into t5o
.roups: the over5helmin. majority 5ho are apprehensive of death and try to escape it, and
the minority 5ho challen.e death and lon. for it6
The fear of death and challen.in. death, play a si.nificant role in or.aniHin. peopleBs lives
and in determinin. their destiny6 8f a nation is afraid of death oppressive rulers 5ill not need
much effort to su'ju.ate and co5 them do5n6 Their lives 'ecome su'servient to the despot
and they .radually lose their innate nature and conscience, 5hich form the 'asis of a decent
life6 -o5ever, a nation 5hich has the po5er to face death 5ithout fear and proves it, cannot
'e made to 'o5 do5n to the 5ill of tyrants6 8t is impossi'le to ro' such people of their 5ill
and .oals6
&e shall no5 d5ell, to some eEtent, on these t5o situations #i6e6 fear of death and challen.in.
death%:
Fear of Death
/ear of death deeply affects peopleBs lives and has 5ide!ran.in. effects in society 5ith
respect to activism and stru..le, so this phenomenon deserves a closer study6 "y DodBs 5ill,
5e 5ill discuss, in 5hat follo5s, the causes of this phenomenon, its ne.ative effects on
society, and the useful educative 5ays to cure minds of this condition6
Causes
Attachment to the 5orld is amon. the most important causes of fear of death6 8f one lives in
this 5orld liAe all people and enjoys its .ood thin.s 'ut his heart does not .et attached to it,
death 5ill not fri.hten him6 &e shall discuss this point presently, Dod 5illin.6
Another cause of fear of death is poor preparation for the hereafter, 'ecause of 5hich one is
afraid of em'arAin. on a ne5 phase of life that 5ill 'e everlastin.6 8t is to this fact that the
follo5in. FurBanic verse alludes, 5hile addressin. the Le5s, 5ho 'elieved that Dod preferred
them over all other nations and that they 5ere -is friends to the eEclusion of other people:
"0ay, " Jews# (f you claim that you are God%s favorites to the eclusion of other !eo!le,
then long for death, should you be truthful. 'et they will never long for it because of what
their hands have sent ahead, and God knows best the wrongdoers.,
<M
This is a litmus test to
.au.e the truthfulness of their claim6
JacA of preparation for the hereafter results from .ettin. 5edded to the 5orld, therefore, this
is the principal factor that causes fear of death6 +omethin. to this effect has 'een related from
<M
! FurBan Ch: =0, Ks: = R ;6
8mam al!+adi, #as%: 7$e who lo8es the world is humiliated;.
<>
This narration could 'e
analyHed and interpreted in this 5ay: love for the 5orld and attachment to it is amon. the
causes of uneasiness to5ards death, and the t5o are in fact t5o sides of a sin.le issueG he 5ho
loves the 5orld 'ecomes afraid of death6
&hoever fears death is humiliated 'ecause he does not have the a'ility to taAe a stand on a
'old resolution, and 5hen a man is una'le to do so he 'ecomes a compliant tool 5hose
actions are dependent on those of the arro.ant po5ers: This is the humiliation 5hich 8mam
al!+adi, #as% speaAs a'out in this narration6
This is a precise yardsticA 'y 5hich a personBs readiness for the hereafter, in this 5orld, may
'e Ano5n6 The more oneBs attachment to the life of this 5orld is, the less his preparation for
the neEtG and the less oneBs preparation for the hereafter is, the more his apprehension a'out
death6 +omeone said to A'u Dharr #may Dod 'e pleased 5ith him%: T&hy do 5e disliAe
deathSU -e replied: T"ecause you have 'uilt this 5orld and demolished your hereafterG so
you disliAe movin. from a refur'ished place to ruins6U
Then he asAed: T-o5 do you consider our meetin. DodSU TThe .ood doer 5ill ?meet -im@
liAe someone 5ho has 'een a5ay and no5 returns to his family, the 5ron.doer 5ill ?meet
Dod@ liAe the slave 5ho had run a5ay and no5 returns to his master6U The ,uestioner added:
T-o5 do you see our condition 5ith DodS, -e replied: TPut your 5orAs 'efore the "ooA of
Dod, the "lessed, the +u'lime ?for -e says@: "(ndeed the !ious shall be amid bliss, and
indeed the vicious shall be in hell,
<3
then the man said: 73o where is Dod/s mer:y9; A'u
Dharr ans5ered: "(ndeed God%s mercy is close to the virtuous.,
<=
,
<;
&he )tand
+tren.th, coura.e and audacity certainly constitute one of the t5o elements that maAe a stand,
the other 'ein. political a5areness6 +ince fear of death 5eaAens man, it inevita'ly deprives
him of the po5er to taAe a practical stand on difficult ,uestions6 ManBs 5orth in the field of
encounter does not lie in his intention aloneG it rests on his stand as 5ell6
A lar.e num'er of Muslims durin. the time of 8mam -usayn #as% 5ere not pleased 5ith
NaHid and his actionsG they hated him very much, 'ut -usayn translated that hatred and
rejection to action6 The value of 8mam -usaynBs 5orA lies here, for a stand is the em'odiment
of opinion and affiliationG 'rin.in. out vie5s, affiliations, loyalty or repudiation from the
mind to the arena of confrontation6
All people do not approve of injustice 'ut some openly declare their disapproval either 'y
civil diso'edience, demonstrations and striAes or 'y revolution6 Of course, the disapproval
5hich remains in the mind uneEpressed 5ill not cost the disapprover anythin.6 8t is practical
stand taAen on the field of confrontation that costs one dear and proves a 'urden6
8t is this action that re,uires stru..le and sacrifice, and imposes the conse,uences on the one
5ho taAes it6 8t is essential to note that passive resistance and armchair opposition cannot
<>
! Bihar al-Anwar =: 20< #hadith 2>%
<3
! FurBan Ch: <, Ks: 2M!2>
<=
! FurBan Ch: ; Ks: 3=6
<;
! Bihar al-Anwar =:2M; #hadith ;0%
chan.e the course of historyG 5hat does is the action of those 5ho taAe the 'old decision6
Rejection and disliAe 5hich one leaves in his mind does not maAe any difference in political
and social realities nor does it stir peopleG it is positive action that moves people and 'rin.s
a'out political and social chan.es6 8n the end, confrontation and encounter is the real stand6
Chan2in2 From A Position 0f No )tand &o &hat 0f A Contrary )tand
CiviliHational conflicts do not tolerate non!stands so if a man cannot cope 5ith the difficult
stand and is too 5eaA to taAe the ri.ht stand, he cannot remain neutral to the lastG non!stands
.et transformed into contrary stands6 The reason 5hy non!stands turn into contrary stands is
eEactly 5hy stands chan.e into non!stands, i6e6 fear of death6
&hat disa'les man from taAin. the ri.ht position 5ill surely disa'le him from slippin. into
falsehood, and in this 5ay he 5ill 'e classified 5ithin the front of falsehood6 As 5e said, the
field of confrontation 5ill not leave one alone 5ithout classifyin. him6 8f he does not ali.n
himself 5ith the party of truth in 5hich he 'elieves, the 'attlefield 5ill sooner or later enlist
him into the rulin. order, at 5hich time he 5ill 'e amon. the army of the re'ellious ?to Dod@
#ta.hut%, even if his heart and mind are 5ith the truth6
-ere one is split into t5o opposin. halves: his vie5 #his mind% and his sentiment #his heart%
taAin. the direction of truth and his out5ard stand and declared position #his 5ill% taAin. the
side of falsehood6 This is a clear case of schiHophrenia in 5hich a person is split into t5o
contradictory parts 5ith the result that his personality loses its harmony and his out5ard
actions are in conflict 5ith his internal situation6
This is the issue to 5hich 8mam -usayn #as% called the attention of 8'n QiyadBs army in
)ar'ala on the day of Ashura, sayin.: TNou have dra5n on us the s5ord 5e placed in your
ri.ht handsU
<<
8ndeed this s5ord that is mentioned 'y the 8mam denotes po5er and authority
and it 5as 8slam that .ave them this po5er ?as a 5hole@6
The Ara's 5ere a 5eaA nation isolated in the desert6 The Messen.er of Dod #+% 'rou.ht them
8slam from Dod6 &ith these people, he set up a formida'le force to con,uer east and 5est,
overthre5 the thrones of despots and oppressors, li'erated oppressed peoples, set free DodBs
servants from the yoAe of oppression and servitude and directed them a5ay from servitude to
man to5ards servitude to the One, the 8rresisti'le6 +urely, the Messen.er of Dod #+% entrusted
them 5ith this po5er6
One of the achievements of the Messen.er of Dod #+% made possi'le throu.h the support of
Almi.hty Dod 5as to maAe this nation a .reat and miraculous force6 This is 5hat is intended
'y this precise statement 5hich eEpresses the depth of the tra.edy: $the s5ord 5e .ave you,
5hich is in your ri.ht handsB6
&hat 5as appropriate for them 5as to dra5 that s5ord on the enemies of Dod and -is
messen.er, 'ut they used it a.ainst the ProphetBs -ousehold and his successors6 They 5ere
supposed to use the s5ord to fi.ht the leaders of oppression and polytheism 'ut they used it
on the leaders of monotheism and justice, in support of the leaders of polytheism and
injustice6
<<
! Al!Mu,arramBs Ma,tal al!Al!-usayn #a6s6%: 0<=6
This is the depth of the tra.edy 5hich 'efell this nation durin. the time of the Umayyad
rulers6 This is also the correct description of the )ufans 5hich 5as .iven 'y al!/araHda,
5hen 8mam -usayn #as% asAed him a'out the situation he left 'ehind in )ufa, for the majority
of the )ufans 5ere Alids and the hearts of the Alids 5ere 5ith -usayn althou.h their s5ords
had turned a.ainst him6
Many of those 5ho came out 5ith 8'n QiyadBs army to fi.ht 8mam -usayn #as% loved him
'eforeG they 5ere amon. those 5ho 5rote to him re,uestin. him to join them6 &hat identifies
man is his opinion, love, hate and stand: &henever these three elements are complete and
harmonious man is stron., 'ut 5hen they are opposed and contradictory he 'ecomes 5eaA
and, as a result, turns into a pliant tool in the hands of the oppressors6
&he /ast )ta2e 0f Apostacy
Al!/araHda, did not say!althou.h he should have said!that the first and second sta.es of
manBs rene.ation are from a stand to a non!stand and then from a non!stand to a contrary
stand6 The third sta.e is reached 5hen the stand 5hich is contrary to the truth overpo5ers
manBs thou.ht and opinion and directs him to5ards the opinion of the opponent 'y adornin.
it till he completely contradicts the first opinion ?the truth@6
Then his vie5 turns into its antithesis: love turns into hate and hate into love6 This is the final
sta.e of rene.ation 5hich al!/araHda, did not mention6 This final sta.e could 5ell have 'een
hidden to him 'ut the FurBan has recorded it most clearly: :Then the fate of those who
committed misdeeds was that they denied the signs of God and they used to deride
them,?4ur%an@9K/BKC
8t is a 'latant commission of misdeed for a 'elievin. man to 5ield a s5ord a.ainst Dod, -is
messen.er #+% and -is friends and fi.ht them in defense of taghut6 +hould one do this, Dod
Almi.hty 5ill remove faith, a5areness and the a'ility to have a stand from him so that he
5ill deny the si.ns of Dod, and 5hen he denies DodBs si.ns, -is messen.ers and -is friends,
he ends up treatin. them as enemies and hatin. them6 This completes the apostasy6
6eali2nment 0n &he 0pposin2 )ide And A &urnabout
Thus the three centres of human personality!the mind, the heart and the 5ill #or opinion,
sympathy and stand% once a.ain reali.n after .ettin. split up, and are filled 5ith confusion
and anEiety6 The human personality re.ains harmony 'ut in the opposite direction alto.etherG
a ne.ative one 5hich is inclined to diso'edience of Dod, -is messen.er #+% and -is friends6
&hree )tates In #ans /ife
+tate one: -armony 'et5een hearts and s5ords in the direction of truth6
+tate t5o: Conflict 'et5een hearts and s5ords and 'et5een truth and false hood6
+tate three: -armony 'et5een hearts and s5ords in the direction of falsehood6
&he first state
The condition 5here'y hearts and s5ords are in harmony represents the sound natural state in
5hich the three centres, the mind, the heart and the 5ill meet, so that opinion joins love and
hate and they are connected 5ith a stand6 This state is that of harmony, perseverance and
stren.th 'ecause the comin. to.ether of these three centres im'ues man 5ith stren.th6 This
condition is a natural and innate one 5here mutual influence eEists 'et5een these three
factors6 The effects of this condition on man are that he lives a tran,uil life that does not
Ano5 anEiety, 'ecause psycholo.ical comfort does not stem from eEternal peace and comfort
'ut from internal mental harmony6 &ith this condition man develops in a 'alanced 5ay6
&he second state
This is a situation in 5hich hearts and s5ords contradict each other and that is 5hen manBs
5ill succum's to the a.ents of enticement and terror 5hich are applied 'y taghut. 'aghut
aims at occupyin. the three centres of human personality alto.etherG ho5ever, the first to 'e
terroriHed is the 5ill6 This is 5here the fall starts and it is the first sta.e of apostasy, althou.h
the mind and the heart still remain unchan.ed6 The situations 5e mentioned a'ove are no5
reversed: one loses comfort, tran,uility and mental e,uili'rium, and instead, suffers from
anEiety and disorder and his personality 'ecomes deprived of the ba!tism of God.%
<:

This is the sta.e at 5hich the de.radation of manBs personality 'e.ins and the conscience
stru..les to restore harmony and 'alance inside itself6 8f it succeeds, then the personality 5ill
surely re.ain its 'alance and harmony6 At this sta.e, people fall into t5o .roups: one 5ith the
type of al!-urrBs personality, 5ho had a stron. and sound conscience, 5hich 'rou.ht him
bacA to Dod a.ain, and another .roup 5ith a personality liAe that of Umar i'n +aBad, 5ho
lacAed such stron. conscience and descended to the last sta.e of de.radation6
&he third sta2e
At this sta.e harmony amon. the three seats of human personality returns once a.ain 'ut in
the direction of disrepute6 8nternally, man seeAs order, so if he is una'le to .et it in the ri.ht
direction due to his 5eaA conscience 5hich cannot harmoniHe the personality on the side of
truth, order returns him to the side of falsehood6 ManBs heart and mind 5ill no5 reali.n 5ith
his ?no5 unto5ard@ 5ill and action6
This is level Hero of manBs de.radation, in 5hich ta.hut and 5orldly desire drain the
conscience and taAe over 'oth mind and heart6 &hen this happens taghut occupies all the
three forts of human personality and empties the conscience of 5hatever po5er of stru..le
Dod Almi.hty has endo5ed it 5ith6 There upon, DodBs mercy on man comes to a halt
'ecause mercy descends on the conscience, the heart, the mind and the 5ill, and 5hen they
are all drained a5ay there remains no place for mercy to descend on6 This is a state of
un'elief6
There eEists a more a'ased state: the state of hypocrisy in 5hich the s5ords return to the side
of truth 'ut not in compliance 5ith it 'ut to conspire a.ainst it6 "ecause of this, Dod
Almi.hty says: "(ndeed the hy!ocrites will be in the lowest reach of the fire,
:1
After this passa.e a'out the sta.es of manBs de.radation 5e shall no5 return to our
<:
6 FurBan, Ch: 0, Ks: 2M<6
:1
6 FurBan, Ch: >, Ks: 2>36
discussion a'out defyin. death and fearin. death6
&he 5ffects 0f Fear 0f Death 0n )ociety
/ear of death leaves 5ide ran.in. ne.ative effects on human lifeG it ro's people of the po5er
to resist and maAes them easy prey for tyrants, 5ho deplete the resistance Almi.hty Dod has
'esto5ed their consciences, the stren.th -e has endo5ed their 5ill and the a5areness -e has
.iven their minds6 As a result, all the values, morals, 5ill and resistance 5hich Dod has .iven
them is drained off6
This state of total drainin.!a5ay and depletion is the despica'le condition 5hich Dod
Almi.hty mentioned as part of the 5ay the despots treat their people: T+o he despised his
people and they o'eyed him6U
Pharaoh 5ould not have 'een a'le to su'ju.ate the people to his 5ill and po5er 5ithout
drainin. their values, morals, po5er of resistance, 5ill and conscience 5hich Dod had
'esto5ed on them6 ?The verse refers to Pharaoh and his people6@ Man 'ecomes
inconse,uential as a result of total su'mission to tyrants6 The instrument 5hich is preferred
most 'y the arro.ant is terrorisin., 'ecause the fear of death maAes it easy for anyone to so5
the seeds of terror in any society6
5ducati8e #ethods For Fi2htin2 &his )ituation
26 Curtailin. eEpectations from life in this 5orld6
06 Remem'erin. Dod and yearnin. to meet -im6
First #ethod
Curtailin. oneBs eEpectation from 5orldly life and 5eaAenin. oneBs relationship 5ith it6
A firm attachment to the 5orld and too much hope in it are amon. the .reatest fetters that
hamper manBs pro.ress to5ards Dod6 &hen one frees oneself from them, he 'ecomes less
encum'ered for the journey to5ards Dod Almi.hty and is never fri.htened 'y death6 8n fact
he 'ecomes indifferent to it, never 5orryin. 5hether it falls on him or he falls on it, as Ali
AA'ar #as% said to his father as they approached )ar'ala: $Dear /atherI 8n that case 5e do not
fear to die, 'ein. on the ri.ht6B 8mam -usayn #as% replied: $May Dod re5ard you 5ith the 'est
of 5hat -e re5ards a son for servin. his fatherIU
:2
)econd #ethod
Remem'erin. Dod and maAin. firm oneBs lon.in. to meet -im throu.h death6
Death is, to the 'eliever, a 5ay of meetin. Dod, and, meetin. -im is the .reatest joy6 The life
of this 5orld screens one from eEperiencin. the presence of Dod, and 5hen death overtaAes
him the coverin. leaves his eyes "We have removed your veil from you, and so your sight is
acute today,
:0
At that time, the 'eliever 5ill 'ehold the 'eautiful names and attri'utes of
:2
6 +heiAh al!+ama5iBs 8'sar al!Ayn fi Ansar al!-usayn #a6s% p. 02!006
:0
6 FurBan Ch: 31, Ks: 0
Dod, and -is su'limity, 'eauty, omnipotence and .reatness6 To the 'eliever, this represents
the hi.hest pleasure 5hich is incompara'le to paradise and its houris and all the 'lessin.s
Dod has created in it6
8t is recorded in MaAarim al!AAhla, that the Messen.er of Dod #+% has said: TO 8'n MasBudI
Curtail your hopesG 5hen mornin. comes, say: $8 may not see evenin.B and 5hen evenin.
comes, say: $8 may not see mornin.B6 Resolve on leavin. the 5orld and love to meet Dod and
do not disliAe to meet him, for indeed Dod loves to meet those 5ho love to meet -im and he
disliAes meetin. those 5ho disliAe meetin. -im6U
:M
The Messen.er of Dod #+% also said: T&hen li.ht enters the chest it eEpands6U -e 5as asAed:
$Does that have a si.n 'y 5hich it may 'e Ano5nSU TNesU, he replied6 T&ithdra5in. from the
house of deception, returnin. to the everlastin. house and maAin. preparation for death
'efore it descendsU
:>
Ali #as% is reported to have said: TArouse the desire for the deli.hts of paradise in yourselves
and you 5ill love death and loathe livin.U
:3
)ome )cenes 0f Confrontin2 Death In Al-&aff
8n 5hat follo5s 8 5ill recount one out of many scenes of al!Taff ?the 'anA of the *uphrates
5here the 'attle of AshuraB tooA place@ 5here death 5as held in contempt and even positively
sou.ht for, and the lon.in. to meet Dod eEhi'ited6 This 5as one of the most 'eautiful scenes
that history has recorded in that re.ard6
The 8mam .athered his companions and family on the ni.ht 'efore the tenth of Muharram
and asAed them to .o 5herever they 5anted and leave him alone6 -e 5anted them to 'e fully
a5are of their situation6 -e said to them:
T8 commend Dod 5ith the 'est commendation and praise -im for 'oth ease and difficulty6 O
JordI 8 praise you for the honour you .ranted us throu.h prophethoodG Nou .ave us hearin.,
si.ht and heartsG and tau.ht us the FurBan and made us comprehend reli.ion6 +o include us
amon. the .rateful6
T8 do not Ano5 of any companions more loyal and 'etter than mineG nor a family Ainder and
more devoted6 May Dod 'less you all for my saAe6 JistenI 8 thinA our appointment 5ith these
enemies is tomorro5 and 8 permit you all to .o a5ay and leave meG you are free and you ?no
lon.er@ have any duty to5ards me6 The ni.ht has provided you 5ith cover so avail yourselves
of it6 Jet each one of you hold the hand of ?i6e6 .o 5ith@ one of my family #may Dod re5ard
you allI% and disperse in the rural and ur'an areas of the land ?and taAe refu.e there@ till Dod
'rin.s relief6 These people are only after meG should they .et me, they 5ill for.et the rest6U
:=
6 MaAarim al!AAhla,: 06
:M
6 MaAarim al!AAhla,: >306
:>
6 2an0 al-Ammal i: ;= #hadith M10%6
:3
6 Dhurar al-$i(am: >2M #Ch: >0 9o6 03%
:=
6 8'n al!AthirBs Al-2amil fi al-'ari(h >: 3;, "eirut ed6 2:=36 8n Al-"unta0am, 8'n al!La5Hi
has recorded another version of the 8mamBs speech: $8t is recorded in +ayyid al!Mu,arramBs
"a#tal al-$usayn %a.s& that he said: TNou are free from your oath of alle.iance to me so join
your clans and clientsU And he said to -is family: TNou are permitted to leave me for you
-is familyBs reply:
The 8mam had hardly finished his speech 5hen that select .roup of his no'le family declared
that they 5ould choose the 5ay he tooA6 They 5ould follo5 him and never taAe a different
course6 +o they all stood up 5ith tearful eyes and said: T&hy should 5e do thatS The 5orst
thin. that can happen to us is to remain alive after your deathS May Dod 5e do not live to see
that dayIU
-is 'rother A'u al!/adl al!A''as 5as the first to reply, then the no'le ones of the ProphetBs
family follo5ed suit6 Then the 8mam turned to the sons of his uncle A,il and said:
TThe Aillin. of Muslim ?i'n A,il@ suffices you a share, so you can .o, for 8 allo5 you6U
The no'le men of A,ilBs family started up and spoAe passionately:
T&hat do 5e say to the peopleS Do 5e say: $5e have left alone our leader and our cousins,
5ho are the 'est of cousins, 5ithout havin. shot any arro5s to.ether 5ith them, nor .ettin.
pierced 'y a spear, nor strucA 'y a s5ord, and 5ithout Ano5in. 5hat they had done to 'e
AilledSI 9everI "y Dod 5e 5ill not do that6 8nstead, 5e 5ill sacrifice our lives, 5ealth and
families for your saAeG 5e 5ill fi.ht on your side till 5e reach the same destination as you6
A'omina'le indeed, is life after youIU
:;
$is Companions 6eply
&ith tears runnin. do5n his cheeAs, Muslim i'n A5sajah sprun. up and addressed the 8mam
in these 5ords:
T+hould 5e a'andon youS &hat 5ill 'e our plea 5ith Dod for our ina'ility to dischar.e our
duty to youS 8 s5ear 'y Dod that 8 5ill never forsaAe youG rather 8 5ill pierce their chests
5ith my spear and striAe them 5ith my s5ord as lon. as its hilt remains in my hand6 8f 8 5ill
have no arms 5ith 5hich to fi.ht them 8 5ill pelt them 5ith stones till 8 die on your side6U
cannot stand them 'y virtue of their .reat num'ers and stren.th, and no one is 5anted eEcept
me6 The +u'lime and Mi.hty Dod 5ill support me and never deprive me of -is .ood 5atch
as 5as -is 5ont 5ith our .ood fore'ears6U
A .roup of people left his camp and then his family said to him: T&e 5ill not part from you6
&hatever .rieves you should .rieve us and 5hatever 'efalls you should 'efall us, 5e shall 'e
nearest to Dod 5hen 5e are 5ith you6B -e said to them: 8f you have prepared yourselves for
5hat 8 have prepared myself then Ano5 that Dod 'esto5s honoura'le stations for -is
servants only 'ecause they 'ear adversities, and that Dod has conferred on me and on my
family, of 5hom 8 am the last to stay in the 5orld, such honours that 5ill maAe it easy for me
to 'ear adversities6 8
ndeed you have a portion of DodBs honours6 )no5 that the s5eet and the 'itter of this 5orld
are 'ut a dream and the hereafter is the place for 5aAin. up, and the successful is the one 5ho
succeeds in it and the damned is the one 5ho is damned in itU6
:;
6 8'n AthirBs Al-'ari(h, >:3<6
Then +aBad i'n A'dullah al!-anafi said:
T"y Dod 5e 5ill not a'andon you6 ?&e 5ill remain 5ith you@ till Dod ascertains that 5e
have Aept our duty to5ard -is Messen.er in your re.ard6 "y Dod if 8 Ano5 that 8 5ill 'e
Ailled and then revived, then 'urnt, then ?my ashes@ 'lo5n a5ay, then the 5hole process
repeated seventy times, 8 5ill not a'andon you, till 8 meet my death in your defenseI -o5 can
8 not do that ?i6e persevere@5hen it is 'ut a sin.le death after 5hich 8 5ill meet everlastin.
honourSU
:<
Quhayr said: T"y Dod, 8 5ould liAe to 'e Ailled, then revived, then Ailled a.ain till 8 am Ailled
a thousand times in this 5ay, if only Dod the Almi.hty and +u'lime 5ill 5ard off death from
you and these no'le souls of your family as a result6U
The rest of the 8mamBs companions also declared their readiness to die sacrificin. themselves
for his saAe6 +o he eEpressed his .ratitude to them all and stressed that they 5ould all meet
their death the neEt day6 Oh hearin. this, they ans5ered in chorus:
TPraise 'e to Dod 5ho honoured us 'y maAin. us your helpers to 'e martyred alon. 5ith
you6 &ill you not 'e pleased that 5e should 'e to.ether 5ith you in your station, O son of the
dau.hter of the Messen.er of Dod #+%S
::
The 8mam had tested these people and found them to 'e the most loyal of men 5hose souls
had 'een enli.htened 5ith the li.ht of faith, 5ho had freed themselves of all 5orldly
concerns and 5ho, as the historians inform us, 5ere martyrdom!thirsty and poised to earn the
'lessin.s of the hereafter6
&hen Muhammad i'n "ashir al!-adrami 5as informed that his son had 'een captured at the
frontiers of al!Rayy he complained: 8 do not 5ant my son to remain in captivity 5hile 8 live
after him6 The 8mam .ot the impression that the man 5anted to .et his son released from
captivity so he allo5ed him to leave, sayin.: TNou are free to .o and 5orA for the release of
your son6U Al!-adrami replied: TMay 5ild 'easts devour me if 8 leave you PU
211
Al!Fasim i'n al!-asan, an adolescent 5ho had not reached pu'erty, said to -usayn #as% TAm
8 amon. those 5ho 5ill 'e AilledSU Touched 'y this, he said: T-o5 do you consider death,
my sonSU T+5eeter than honey, UncleIU he replied6 On hearin. this, the 8mam said: T+urely,
'y Dod, may your uncle 'e your ransomI Certainly you 5ill 'e Ailled alon. 5ith the men
5ith me after you meet a tou.h ordeal6 My son A'dullah ?the sucAlin. child@
212
5ill also meet
the same fate6
)ome Instances 0f /oyalty In &he )upplicationH 7iyarat Al-"arith
Three aspects of loyalty are portrayed in this supplication
2! +alutation: that is TPeace 'e on you, O heir to Adam, DodBs chosen one6U
:<
6 Al!MuntaHam 3: 2;:G 'ari(h al-'abari =: 0M:6
::
6 Bihar al-Anwar >>: 0:<G Al!"ahraniBs Al-Awalim: M316
211
6 TariAh 8'n AsaAir 2M: 3>G Tahdhi' al!Tahdhi' 2:231, al!Ma,arramBs Ma,tal al!-usayn
#a6s% 2=3!2;16
212
6 Al!Muhaddith al!FummiBs +afas al-"ahmum 0M16
0! Testimony: that is T8 'ear 5itness that you are the pious and devout 8mamU
M! +tand: that is TMy heart is in su'mission to your heart and my actions follo5 yours6
8n the follo5in. passa.es 5e 5ill discuss these three aspects of loyalty 5hich appear in this
supplication6
First AspectH )alutation
This is the first manifestation of loyalty 5hich has three parts:
/irst: Peace 'e on you, O heir to Adam, DodBs chosen oneI
+econd: Peace 'e on you, O son of Muhammad, the chosen oneI
Third: Peace 'e on you, O DodBs aven.er, the son of DodBs aven.erI
Amon. the elements of loyalty are salutation and su'mission i6e, not disputin. and differin.
5ith the leadership, 'oth in the mind and in 'ehaviour6 "y su'mission 5e mean practical
o'edience and compliance6 -o5ever, this o'edience stems from internal harmony and love
for the leader and not from coercion6 The relationship of the community 5ith its leaders is
that of firmly rooted su'mission that is visi'le in 'ehaviour6
This relationship is eEhi'ited at the end of the formal prayer in the form of salutation: TPeace
and DodBs mercy and 'lessin.s 'e on you, O Prophet6U The fruit reaped 'y the servant 5hen
he soars to5ard Dod in prayer is o'edience and love for the ?Dod!appointed@ leaders6 8slam
has prescri'ed the 5ord $peaceB as the faithfulsB salutation for one another6 This .eneral
.reetin.: $Peace 'e on us and on DodBs ri.hteous servantsB is the closin. part on 5hich the
5orshippers finish their prayers6
The importance .iven to spreadin. peace arises from the emphasis that is laid on the type of
relationship that should eEist 'et5een Muslims6 This relationship is esta'lished on the 'asis
of esche5in. discord and disa.reement amon. MuslimsG removin. hatred, malice and ill!5ill
from mindsG esta'lishin. love and fello5 feelin. in hearts and cooperation and concord in
action6
)econd AspectH &estimony
Testimony is a declaration of trust, faith and loyalty, and such a testimony must 'e coupled
5ith su'mission so that they complement one another6
8n this supplication, testimony appears in three parts:
26 Testifyin. to the messa.e and movement of -usayn #as%: T8 'ear 5itness that you
esta'lished the prayer, paid the 0a(at, enjoined 5hat is .ood and for'ade the 'ad and o'eyed
Dod and -is messen.er #+% till you diedU
To esta'lish the prayer is not just to perform it, 'ecause the latter is only a personal duty
stemmin. from individual o'li.ation, 5hereas the former carries a messa.e in the life of the
'elievers6 *sta'lishin. the prayer means to firmly esta'lish 5orship and the relationship 5ith
Dod in peopleBs lives6 8t also involves ur.in. the people to Aeep up prayer for DodBs saAe 'y
openly declarin. this o'li.ation that has 'een enjoined on them6
TNou enjoined the .ood and for'ade the 'adU: &hen -usayn #as% revolted a.ainst NaHid he
5as not after Ain.ship, po5er or position, rather, he sou.ht to esta'lish .ood deeds and
uproot evil i6e6 esta'lish loyalty to Dod and destroy taghut6
On the day of Ashura, -usayn #as% addressed the people sayin.: TDo you not see that truth is
not acted upon and falsehood is not 'ein. for'iddenS Jet the 'eliever desire to meet Dod6 ?As
for me@ 8 consider death to 'e nothin. 'ut a source of 'liss and livin. 5ith oppressors only a
veEation6U
210
At the station of Al!"aydah, -usayn addressed al!-urrBs companions in these 5ords: TO you
peopleI The Messen.er of Dod #+% has said: &hoever 5atches an unjust ruler 5ho violates
5hat Dod declares sacrosanct, 'reaAs -is covenant, contradicts the tradition of the Messen.er
of Dod #+% and rules the people in a 5ay characteriHed 'y sin and trans.ression, and, does not
oppose him 'y 5ord or deed, Dod has the ri.ht to maAe him share his doom6 Certainly, these
people ?NaHid and co6@ have s5orn o'edience to +atan, leavin. aside o'edience to the
MercifulG they have en.a.ed in corruption openly and suspended the le.al punishmentsG they
have monopoliHed the treasury and they have permitted 5hat Dod prohi'ited and disallo5ed
5hat -e permitted6U
21M
Thus -usayn #as% 5as not after po5er and 5ealth, 'ut he sa5 that a despot 5as spreadin.
corruption in the land, 5reaAin. havoc, maAin. permissi'le 5hat Dod for'ade and
trans.ressin. -is limits6 +o he rose up a.ainst NaHid in )ar'ala, 5ith his faithful .roup 5hich
5elcomed his call for 'iddin. the .ood, for'iddin. the 'ad, reinstitutin. 5hat is ri.ht, and
eEtirpatin. 5hat is 5ron.6
06 Testifyin. to the fact that the 8mam 5as immaculate 'oth internally and in his 'ehaviour6
Dod has eEclusively endo5ed the Ahl al!"ayt #as% 5ith this purity6 The Most -i.h says:
"(ndeed God desires to re!el all im!urity from you, " !eo!le of the .ousehold, and !urify
you with a thorough !urification."
21>

8n addition, testifyin. that this virtuousness 5as passed on from father to son and Dod Most
-i.h destined this purity to 'e preserved 5ithin this no'le line throu.hout the eras of
i.norance that came to pass in human history Over the different a.es Dod Most -i.h has
chosen this 'lessed line for the office of 8mamate in the life of man6 "(ndeed God chose
Adam and <oah, and the !rogeny of Abraham and the !rogeny of (mran above all nations.
0ome of them are descendants of others, and God is All@hearing, All@knowing."
213
Jet us looA at this section of the supplication of Qiyarat al!&arith: T8 'ear 5itness that you
5ere a li.ht in no'le loins and pure 5om's6 The era of i.norance did not soil you 'y its
impurities nor did it clothe you in its .arments of darAness6U
8 do not 5ant to pass on 5ithout pointin. to this 'eautiful eEpression of purity of this houseG
210
6 A'u 9uBaymBs $ilyat al-Awliya 0: M:6
21M
6 TariAh al!Ta'ari, =: 00:6
21>
6 FurBan Ch: MM, Ks: MM6
213
6 FurBan Ch: M, Ks: MM! M>6
the result of the fecundation 'rou.ht a'out 'y no'le loins and purified 5om's: loins of men
5ho 5ere a'ove 5orldly thin.s that people scram'le forG and 5om's of 5omen 5ho 5ere
chaste and free from the scum of civiliHations of the a.es of i.norance seen 'y man6
M! Testifyin. to the position 5hich 5as taAen 'y -usayn #as% 5ith re.ard to 5hat the nation
5as eEperiencin.G the leadership role assi.ned to him 'y Dod in the form of 8mamate and
.uardianship over the MuslimsG and the fact that Dod had commissioned him to .uide the
community6 Coupled 5ith this, 5as the position of his offsprin. in leadin. and .uidin. the
Muslims to5ards Dod Almi.hty6
&e also read in it: T8 'ear 5itness that you are amon. the pillars of reli.ion and the pivots of
'elievers6 8 'ear 5itness that you are the pious, the o'edient, the chaste, the .uided and the
.uide6 8 'ear 5itness that the 8mams from your offsprin. are the epitome of piety, the
milestones of .uidance, the stron.hold and proof over the people of the 5orld6U
&hird AspectH )tand
This is the sta.e for assertin. loyalty, 5hich comes after su'mission and testimony6 -ere
stand pertains to 'oth faith and action6 /aith is elo,uently descri'ed throu.h these 5ords: T8
'elieve in you and in your return, 8 have firm faith in the rules of my reli.ion, and my heart is
su'missive to your heartsU, in the supplication of Qiyarat al!&arith6 The practical part of this
stand consists in deference and o'edience to them: TAnd my actions follo5 yours6U
A compellin. indication of the sincerity of oneBs stand is oneBs su'mission to the 8mams 5ith
respect to the rules of reli.ion and the final deeds of oneBs life6 9othin. is as dear as the
reli.ious rules 'y 5hich one 5orships Dod Almi.hty and the last acts in life, for acts done in
the 'e.innin. or middle parts of oneBs lifetime can 'e compensated for 'y repentance, soul
searchin. and correction, unliAe those done at the closin. part6 OneBs last deeds determine
oneBs fate6
The 'est proof of havin. trust in the 8mams #as% and 'ein. sincerely loyal to them is for one
to receive from them the rules of reli.ion and taAe inspiration from them for 5hat one does at
the end of oneBs life6 That unrestricted su'mission as descri'ed a'ove is of the hi.hest type
'ecause it is untainted 'y the least resistance or mis.ivin. in the heart, that is the su'mission
of the heart to the heart: Tand my heart is in su'mission to your hearts6U This is 5hen the
hearts .et into contact and mutual understandin.6
+imilarly, oneBs stand as re.ards to action is descri'ed thus: TAnd my actions follo5 your
actions6U This represents complete o'edience and su'mission to the commands of Dod6
Therefore, the stand means complete faith, unrestricted su'mission and a'solute trust,
follo5ed 'y total commitment and o'edience 5ith re.ard to action6 8n a special 0iyarah of
8mam -usayn #as% on the day of Arafat, the follo5in. section occurs: T8 am at peace 5ith the
one 5ho is at peace 5ith you, at 5ar 5ith the one 5ho is at 5ar 5ith you, hostile to the one
5ho is hostile to you and friend to the one 5ho is friend to you6 ?8n this 5ay shall 8 remain@
till the day of Resurrection6U
8n the special Eiyarat al-Arba/in prayer 5e read:
T8 'ear 5itness that 8 'elieve in you and your return, 8 have firm faith in the rules of my
reli.ion and 5ill have till the final call of death, my heart is su'missive to your hearts, my
actions follo5 your actions and my support for you is ready till the time Dod .rants
permission ?for action@6 +o 8 am fully on your side and not on the side of your enemy6 DodBs
'lessin.s 'e on you, 'oth your souls and 'odies, on the present and the a'sent ones amon.
youU6
This is a declaration of total readiness for support, after 5hich comes this 'eautiful rendition
of loyalty: T&ith youI &ith youI 5ith your enemy, neverIU "y repeatin. to.etherness: $&ith
you, 5ith youB, the covenant of loyalty is emphasiHed just as it is throu.h affirmin. and
ne.atin. i6e6 eEpressin. loyalty to the 8mams and repudiatin. their enemies: $&ith your
enemy, neverIB
+imilarly, the supplication on the first of Raja' conveys this eEpression of loyalty to the one
5ho stood up in )ar'ala on the day of AshuraB invitin. manAind to Dod, to strive a.ainst the
forces that 5ere re'ellious to5ards -im and 'reaA their arro.ance and direct them to serve
Dod alone6 8t reads: TAt your service, O inviter to5ards DodI 8f my 'ody did not respond to
you 5hen you sou.ht help ?on the day of Ashura@ or my ton.ue 5hen you called for support,
surely my heart responds to youU6
The 'est response indeed is that of the heart6 &e have missed the chance to respond to the
call of the caller to Dod in )ar'ala physically, 'ut our hearts, 5hich Dod has filled 5ith
loyalty to -im and -is friends #the 8mams% #as%, 5ill ever comply 5ith the 8mam #as%6 &e
shall al5ays respond to his call to fi.ht the oppressors and 'reaA their po5er and stren.thG to
'rin. the people over to the service of Dod, esta'lish -is la5 and uphold the divine limits in
human lifeG and free manAind from the aEis of the re'ellious #taghut% and direct them to5ards
loyalty to Almi.hty Dod6
6epudiationH &he 0ther Face 0f /oyalty
After this, comes repudiation, 5hich is the other face of loyalty, for there can 'e no loyalty
5ithout repudiation: they are t5o faces of the same issue, t5o parts of a sin.le reality, and
any stand is made up of these t5o6
OneBs promise of loyalty is fulfilled throu.h his repudiation 'ecause a declaration of loyalty
alone does not cost one much6 Most of the trou'les that one may suffer come as a result of
repudiation6 8t is only too easy for one to live 5ith all in a friendly and peaceful environment
'y respectin. the feelin.s and sensi'ilities of every'ody6 One can play a dou'le .ame and
.uard a.ainst collusion 5ith all6 One can smile at every'ody in order to .ain their acceptance6
+uch a person can live in peace and comfort, earn the love and sympathy of all and live free
from pro'lems and inconveniences6
-o5ever, he cannot 'e part of the circle of those loyal to Dod, -is messen.ers, -is friends
and the 'elieversG he cannot join this o'edient family 5hich pled.es its loyalty to Dod, -is
messen.er #+% and -is friendsG he cannot have a standG he cannot love, hate or resent
sincerelyG and in his political and social relationships, he cannot .o 'eyond mere formality6
&ithout loyalty there can 'e no sincerity in relations or stand, and no sincerity is possi'le
5ithout repudiation6 "ut repudiation entails many demands on oneBs social relations 5ith
family and society, and on oneBs comfort, 5ell!'ein. and sta'ility6
The price of 'ein. loyal is to 'e a'le to repudiate, and the price for repudiation is to accept
difficulties, inconveniences and trou'les6 These are e,uations Dod has esta'lished 'y virtue
of -is ineEora'le norms that .overn human life6 A'u LaBfar al!"a,ir #as% is reported to have
said: TThere are ten thin.s 5hich help enter paradise 5hen one meets Dod:
2! To 'ear 5itness that there is no deity eEcept Dod
0! To 'ear 5itness that Muhammad #+% is the Messen.er of Dod
M! To affirm 5hatever comes from Dod
>! To esta'lish the prayer
3! To pay the alms #0a(at%
=! To fast in the month of Ramadan
;! To perform the pil.rima.e to the -ouse
<! To 'e loyal to DodBs friends
:! To repudiate DodBs enemies
21! To avoid all intoEicants6U
21=
The Prophet #+% 5rote to the 'ishop of 9ajran, T8 summon you to 5orship Dod and to shun
the 5orship of -is servantsG 8 invite you to loyalty to Dod instead of -is servants6 8f you
reject this then you must pay the tri'ute and if you reject this, then Ano5 that 8 am declarin.
5ar on youU
21;
Therefore, the 'oundary 'et5een 8slam and un'elief is the declaration of
loyalty and repudiation6
The Messen.er of Dod #+% said: T+urely the stron.est 'ond of faith is to love or hate for the
saAe of Dod, to 'e loyal to DodBs friends and to 'e hostile to -is enemies6U
21<
8mam al!Rida #as% saidH T8t has 'een reported that Dod communicated to a devout amon. the
Children of 8srael 5hose heart 5as entertainin. a thou.ht, sayin.: As for your devotion to Me
you are taAin. pride in Me and as for your asceticism, it is a deferment of comfort6 9o5 have
you 'efriended my friend and sho5n enmity to my enemySU
21:
8t is related that someone came
to the Commander of the /aithful and said: $O Commander of the /aithfulI 8 love you and
also love so!and!soB, and he mentioned one of his enemies6 -e ans5ered: T9o5 you are one!
eyed: either 'ecome 'lind or have complete si.ht6U
221
A one!eyed manBs si.ht is 5eaA for he can only see 5ith one eye6 OneBs loyalty is similar to
this 5hen he does not repudiate the enemy or cannot dare to do it 'ecause he 5ants to 'e
accepted 'y every'ody6 +uch people do not remain one!eyed 5ith half!si.ht for everG either
Dod .uides them so that they have full si.ht or they lose that half si.ht and 'ecome 'lind,
21=
6 Al!+adu,Bs Al-2hisal 0: 30G Bihar al-Anwar 0;: 3M6
21;
6 Al!Ahmadi al!MayanijiBs "a(atib al--asul: 2016
21<
6 Al!"ar,iBs Al-"ahasin: 2=3G Bihar al-Anwar 0;: 306
21:
6 /i,h al!Rida 32G "ihar al!An5ar 0;: 306
221
6 "ihar al!An5ar 0;: 3<6
there'y completely losin. their loyalty6 8t 5as said to 8mam al!+adi, #as% that Tso!and!so
person is loyal to you 'ut finds it difficult to repudiate your enemyU to 5hich he replied
7+e8erF $e lies who :laims to lo8e us but does not repudiate our enemyF;
222
The ,uestioner in this narration set his ,uestion precisely: there 5as no dou't that the person
a'out 5hom the ,uestion 5as put 5as loyal 'ut he 5as una'le to repudiate, and this ina'ility
rendered his loyalty 5eaA and shaAy6 -e did not have enou.h coura.e to declare his stand
and esta'lish or sever relationships in an open and decisive manner6 Therefore, the 8mam #as%
replied that true loyalty can in no 5ay 'e separated from repudiation as its conse,uence, and
5hoever is 5eaA in repudiation must 'e 5eaA in loyalty as 5ell6
8n al!ABmashBs narration, 8mam +adi, #as% is reported to have said: TTo love DodBs friends
#the 8mams% is o'li.atory, loyalty to them is o'li.atory and to repudiate their enemies is also
o'li.atory6 To repudiate the perfidious, #al!9aAithun%, the unjust #al!,asitun% and the
rene.ades #al!mari,un% is o'li.atory6 To repudiate the idols #al!ansa'% and the divination
arro5s #al!aHlam%, 5ho are leaders in deviation and injustice is o'li.atory6 ?8t is o'li.atory to
repudiate@ all these people, the first of them and the last6U
220
/rom A'u Muhammad al!-asan al!AsAari #as%, from his forefathers #as%: one day the
Messen.er of Dod #+% said to a companion of his: TG ser8ant of DodF 1o8e for Dod/s sa(e
and hate for $is sa(e, gi8e your loyalty for $is sa(e and be hostile for $is sa(e, for you will
not earn $is friendship e@:ept that way. +o one will taste faith, e8en though he might ha8e
performed abundant prayers and fasts, e@:ept that way. +owadays, most of the people/s
fraternity is based on the world? they lo8e or hate one another for its sa(e. 'his will not a8ail
them anything in the sight of Dod.U
The man said to him: T-o5 do 8 Ano5 that my loyalty and hostility are for the saAe of Dod,
the Mi.hty and +u'limeS And 5ho is DodBs friend to 5hom 8 must 'e loyal, and 5ho is -is
enemy a.ainst 5hom 8 must 'e hostileSU
Then the Messen.er of Dod,#+% pointed to Ali #as% and said: $Ho you see him9B $NesB, the man
replied6 Then he said: TThe friend of this man is a friend to Dod so 'efriend him, and his
enemy is DodBs enemy, so 'e hostile to him6 "e a partisan to this man even if he Ailled your
father and your son, and sho5 enmity to his enemy even if he 5as your father and your
son6U
22M
A more emphatic version of this issue has 'een related in the famous hadith of al!Dhadir
5here the Messen.er of Dod #+% said: $/or 5homsoever 8 am master and authority #mawla%
Ali is master and authority6 O DodI "efriend his friends and 'e enemy to his enemies and
help his helpers and forsaAe those 5ho forsaAe him6U
The hadith of al!Dhadir is one of the most eEplicit narrations 5hich descri'e the deep
connotations of loyalty #wilayah% and 'rin. out its positive dimensions i6e6 'ein. loyal and its
ne.ative dimension i6e6 repudiatin. its antithesis6 Al!Allamah al!Amini opens his impressive
5orA Al-Dhadir 5ith a hadith from the Messen.er of Dod #+% 5hich pertains to this topic and
we will li(e to :lose our dis:ussion on loyalty and repudiation with it.
222
6 "ihar al!An5ar 0;: 3<6
220
6 Al-2hisal 0: 23M!23>G Bihar al-Anwar 0;: 306
22M
6 Tafsir al!8mam al!AsAari 6 2<G MaBani al!AAh'ar 22MG Uyun al!AAh'ar 2=2G8lal al!
+harayaB 3<G all ,uoted in "ihar al!An5ar 0;: 3>6
The Messen.er of Dod #+% said: T&hoever is pleased to live the 5ay 8 live, die the 5ay 8 die
and d5ell in the .arden of *den 5hich is made Ano5n 'y my Jord, let him 'e loyal to Ali
after me and also 'e loyal to his friends and let him 'elieve in the 8mams after me, for they
are my family6 They have 'een created out of my stuff and endo5ed 5ith understandin. and
Ano5led.e6 &oe unto those of my nation 5ho 'elie their merit, 5ho violate my Ainship 5ith
respect to them6 May Dod not eEtend my intercession to such violators6U
After this lon. discussion on repudiation 5e shall return to our talA on Qiyarat al!&arith to
study the repudiations and curses that appear in it6
&he @roups &hat Are Cursed In Liyarat Al@Warith
8n this supplication three .roups of people have 'een cursed and repudiated:
TMay Dod curse the people 5ho Ailled you6 May Dod curse the people 5ho oppressed you6
May Dod curse the people 5ho hear a'out this and are pleased 5ith it6U
The first .roup consists of those 5ho 5ere directly responsi'le for Aillin. -usayn #as%: TMay
Dod curse a people 5ho saddled and 'ridled ?their animals@,and prepared and traveled in
order to Aill you, O my master, O A'u A'dullahIU
22>
The second .roup comprises all those 5ho oppressed -usayn #as% and acted unjustly to5ard
him, 5ho facilitated the tra.edy, supported and paid alle.iance to his enemy and openly
opposed him6 This .roup includes all those 5ho made preparations to fi.ht -usayn #as% or
facilitated it, a'andoned him, supported his adversaries, contri'uted in their e,uipment,
assisted the tyrant in fi.htin. him, and all the follo5ers of these people6
Different 5ordin.s of repudiation and curse on this .roup are found in 'oth .eneral and
special prayers on visitin. #0iyarat% 8mam -usaynBs tom' in )ar'ala #as%6 8n the specific
Qiyarat-e-Ashura 5e read: TMay Dod curse the people 5ho Ailled you6 May Dod curse those
5ho prepared the .round for them 'y facilitatin. the means for fi.htin. youG 8 turn to Dod
and to you and repudiate them and their adherents and follo5ers6U
8n the .eneral Eiyarat-e-Ashura also 5e have: T8 turn to Dod and -is messen.er #+% in
repudiation of those 5ho laid do5n the foundations for injustice and oppression a.ainst you
and the people of the -ousehold, 'uilt their unjust system on it and continued on the path of
their injustice and oppression a.ainst you and your adherents6 8 denounce them, taAin.
recourse to Dod and to you6U
8n the second special Eiyarat-e-Ashura 5hich is narrated in Al-"a0ar al-Qadim, 5e read:
TMay Dod curse the people 5ho laid do5n the foundations of injustice a.ainst you, prepared
the .round for oppressin., molestin. and harmin. you, and perpetrated the same in your
houses and amon. your adherents6 8 turn to Dod the Mi.hty and +u'lime and to you, and
repudiate them and their adherents and follo5ers6U
This .roup 5as lar.e, for it included all those 5ho contri'uted in fi.htin. -usayn #as% or
22>
6 8t is taAen from the .eneral Eiyarat al-.arith and the special Eiyarat Ashura 5ith sli.ht
differences6
facilitated the 5ar a.ainst him, prepared for it, pled.ed alle.iance to the tyrant for fi.htin.
him, mo'iliHed and assisted in any other 5ay in the campai.n alon. 5ith their adherents and
follo5ers6
The third .roup consisted of those that heard a'out the tra.edy and approved of it6 The issue
of this .roup demands ponderin.6 &ho are those people 5ho heard a'out this incident and
approved of itS /or sure, they 5ere not those 5ho participated in the 'attle or in oppressin.
the victims directly, other5ise they 5ould have 'een classified amon. the first t5o .roups,
then there 5ould have 'een no need for mentionin. a third6
Therefore, this .roup definitely included those 5ho heard -usaynBs #as% call for help 'ut did
not help him, choosin. their 5ell!'ein. instead of supportin. the Jord of the Martyrs #as% in
the 'attle of Al!Taff6 They are those 5ho a'andoned him on the day of Ashura6 Certainly, this
.roup approved of 5hat happened on the day of Ashura, 'ecause had they not 'een pleased
5ith it, this 'etrayal of the .randson of the Messen.er of Dod #as% 5ould not have 'een
possi'le6
Their failure to join -usayn #as% and support him, and their preference for this 5orld over the
neEt concealed their approval of NaHidBs actions, other5ise, such .larin. ne.li.ence and
optin. for personal peace invaria'ly leads to an approval of injustice6 8n other teEts this .roup
is descri'ed as havin. 'etrayed A'u A'dillah -usayn #as% and preferred their 5ell!'ein. to
supportin. him6 8n the second .eneral 0iyarah 5e read:
TMay DodBs curse 'e on the people 5ho Ailled you, the people 5ho opposed you, the people
5ho denied your leadership, the people 5ho supported your enemies, and the people 5ho
5itnessed this 'ut did not martyr themselves ?in your defence@6U The relevant part of this
0iyarah is $and the people 5ho 5itnessed this 'ut did not martyr themselves6U
8n the seventh .eneral 0iyarah, this passa.e appears: T8 'ear 5itness that your Aillers are in
the fire6 8t is part of my duty to Dod to profess the repudiation of those 5ho Ailled you, those
5ho fou.ht you, those 5ho rallied support a.ainst you, those 5ho mo'iliHed people a.ainst
you and those 5ho heard your voice 'ut did not help you6U The relevant part is $and those
5ho heard your voice 'ut did not help you6B
The follo5in. passa.e appears in the 0iyarah of the 9i.ht of Fadr #destiny% and the ni.hts
'efore the t5o festivals ?of the 2
st
of +ha55al and the l1th of Dhu al!-ijjah@: T8 'ear 5itness
that those 5ho opposed and fou.ht you, those 5ho a'andoned you and those 5ho Ailled you
are cursed on the ton.ue of the Unlettered Prophet #+%6U
8t is o'vious from this teEt that the three accursed .roups are: the .roup 5hich fou.ht -usayn
#as%, the .roup 5hich helped and supported the first, the .roup 5hich forsooA -usayn #as%
and neither ans5ered his call nor helped him6 8ndeed the 'attle of Al!Taff 5as a real one that
had ideolo.ical, political and cultural dimensions and as such, it re,uired real stances in terms
of loyalty and repudiation, 'oth 'efore and no56 8t does not accept a position of reluctance
and indifference today just as it rejected that in the pastG it deems such an attitude to 'e no
'etter than the hostile stand6
"hat Conflicts 0f Ci8iliIation Do &o #an
8deolo.ical conflicts .roup people into t5o, one affirmin. a .iven direction and the other
ne.atin. it6 This dichotomy and diver.ence later continues for a.es, and the more deep!seated
in peopleBs conscience such a ,uestion is, the 5ider and more pronounced the resultant
ideolo.ical effects 'ecome6
The 'attle of Al!Taff is amon. the foremost of such conflicts 'y virtue of a num'er of factorsG
2! The political and ideolo.ical confrontation of civiliHation that tooA place on that
'attlefield6
0! The unmistaAa'le cultural and ethical dissimilarity 'et5een the t5o camps6 The status of
-usayn, the son of the Messen.er of DodBs dau.hter #as% and Jord of the youths of paradise
is Ano5n to all Muslims, just as NaHid i'n Mua5iya, the son of the liver!eatin. 5oman
?NaHidBs .randmother che5ed the liver of -amHa, her arch!enemy, 5hen he fell in the 'attle
of Uhud@ and a descendant of the tree 5hich is cursed in the FurBan is Ano5n to all6 9o one
from that date till today has ever dou'ted the true nature of the t5o contendin. parties and no
one dou'ts 5ho amon. them 5as callin. to5ards Dod and 5ho 5as invitin. to5ards hell6
M! The painful tra.edy 5hich 'efell the .randson of DodBs Messen.er #+% and his family and
companions in )ar'ala on the day of Ashura6
These and other factors maAe the ,uestion of Al!Taff a distinct historical event 5hich has
inevita'le si.nificance6 8t classifies the people into t5o distinct .roupsG a conformist .roup
5hich is a mem'er, supporter and loyal to 8mam -usayn, and another one 5hich is hostile
and in opposition6 9o one is allo5ed to stand on the fence 5atchin. the 'attle 5ithout its dust
affectin. him6 +o there has to 'e a clear stand and an act of loyalty and an act of repudiation6
9o one conversant 5ith the circumstances of this 'attle 5ill confuse truth 5ith falsehood6
&he First Day of )eparation
&e said 'efore that this conflict classified men, 5ith respect to loyalty and repudiation, into
t5o distinct .roups, ri.ht from the year =2 A6- till today, and this distinction 5ill continue
for a lon. time to come6
The -oly FurBan calls this conflict separation, and that is 5hat separates the people into
distinct .roups 5ith respect to loyalty and repudiation6 The first day of separation in 8slamic
history is the day of "adr6 The Most -i.h says? ""n the &ay of se!aration, the day when
the two armies met"
223
8t is thus desi.nated 'ecause it 5as the first day in 5hich the Muslims met the polytheists in
a decisive military encounter 5hich .rouped the people into t5o distinct parties 'ased on the
,uestion of loyalty and repudiation6 8t 5as the first armed confrontation 'et5een monotheism
and polytheism in the history of 8slam, on the result of 5hich depended the destiny of
manAind and the direction to 'e taAen 'y human civiliHation6 8t is true that the people 5ho
fou.ht on the side of the Messen.er of Dod at "adr 5ere three hundred or a little more and
the Furaysh army 5hich fou.ht him 5ere a thousand or a little more 'ut that confrontation
had more profound and far reachin. conse,uences than 5hat appears from the history of the
valley of "adr in the second year after -e.ira6 "ehind the Furaysh polytheists 5ho fou.ht in
"adr stood an eEtensive front of the polytheists of the Ara'ian Peninsula and even 'eyond6
223
6 FurBan Ch: <, Ks: >26
The intensity of events in the 5aAe of that encounter is proof of this fact6 &ith his small
.roup, the Messen.er of Dod #+% faced that lar.e front of polytheism and Dod Almi.hty .ave
him victory over it6 -ad Dod not made that .roup victorious on the day of "adr, -e 5ould
not have 'een 5orshipped and no one on earth 5ould have mentioned -is name6Therefore,
the day of "adr has separated manAind into t5o distinct .roups 'ased on their loyalties: one
.roup of three hundred and thirteen fi.hters and another consistin. of the 5ide front of
polytheism 5ith all its vast po5ers6 +urely, it 5as the first day of separation in 8slamBs
history6
A simplistic looA at the 'attle field of "adr in the second -e.ira year 5ill only see these t5o
fi.htin. forces, 'ut on scrutiny 5ill find t5o entities, t5o civiliHations, t5o ideolo.ies locAed
in a fierce stru..le for eEistence6 The contest 5as not over a fe5 articles of trade carried 'y
Furaysh merchants as the historical reports apparently su..est6 These t5o camps represent
vast frontlines of people throu.hout historyG they are not limited, they eEtend to endless
periods6 The day of "adr is not only the day of separation 5hich .rouped the people in the
year 0 A6-6 on the 'asis of loyalty and repudiation, 'ut it 5ill remain as the day of separation
for all periods of 8slamic history6
&he )econd Day of )eparation
&he )econd Day of )eparation
22=
Lust as the day of "adr is the first day of separation in the history of 8slam, the day of Ashura
is the second6 8n this une,ual 'ut decisive 'attle -usayn #as% and a small 'and consistin. of
his family and companions stood on one side of the line6 On the other 5as 8'n Qiyad at the
head of a lar.e army and 'ehind him 5as NaHid 5ith his vast po5er, .reat 5ealth, army and
capa'ilities6 A
lso in their support 5ere all those loyal to NaHid, all those 5ho 5ere 'enefitin. from him, all
those 5ho deviated 'ecause of him, all those 5ho fou.ht on his side, includin. those 5ho
stood on the fence in the political field and preferred their 5ell!'ein. and 5atched from a
distance 5hile the conflict 5ent on, and, all the follo5ers of those people6
Therefore, for the day of Ashura the ,uality of separation 5as ,uite o'vious: it had .rouped
the people into t5o distin.uisha'le .roups 'ased on loyalty, repudiation, ethics, thou.ht,
inclination and ideolo.y6 That day still remains a means of separation in the history of 8slam6
8t divides the people on the 'asis of loyalty and repudiation to the present day and forever6
&he &hird Day of )eparation
After mentionin. t5o days of separation in 8slamic history, that is "adr and Ashura, 5e must
not close this discussion 5ithout mentionin. the third day of separation, an eEtension of "adr
and Ashura6 This is the day of the victory of the contemporary 8slamic Revolution 5hich
happened in 2M:: A6-6 8t 5as one of DodBs days in history, in 5hich the Pahlavi re.ime fell
and the .reat 8slamic Revolution 'ecame victorious under the leadership of 8mam )homeini
#may Dod sanctify his soul%6
22=
6 /rom another direction, +iffin could 'e considered the +econd day of +eparation in 8slam
and Ashura could 'e the third6
This day does not only mean the fall of the Pahlavi dynasty in 8ranian history 'ut the end of
one sta.e in 8slamic history and the 'e.innin. of a ne5 epoch6 The historical value of the fall
of the Pahlavi dynasty and the esta'lishment of the 8slamic Repu'lic lies in t5o thin.sG
2: The end of a period of apathy, 5eaAness and despairG ready acceptance of 5estern or
eastern tutela.eG 'acA5ardness in intellectual, scientific, political, military and economic
mattersG su'servience to arro.ant po5ers of the 5orld and defeatism in the face of sur.in.
5estern civiliHation6
0: The 'e.innin. of a ne5 movement in the direction of 8slam and the esta'lishment of DodBs
reli.ion on earthG removin. the shacAles and fetters off hands and feetG and 'reaAin. the yoAe
that had 'een imposed 'y 5estern and eastern imperialism in the political, economic, military
and scientific arenas6 This ne5 'e.innin. paved the 5ay for a return to Dod and to 8slamG
induced manAind to the service of DodG empo5ered DodBs la5 in human lifeG and restored
8slamic norms, values, morals and limits in the practical life of people6 8n a nutshell, it 'e.an
a ne5 epoch in history6
This day is a true eEtension of the day of Ashura, just as the latter 5as a real continuation of
the day of "adr6 The main elements that constituted the civiliHational values of the .reat and
comprehensive 8slamic .overnment 5hich 5as actualiHed on that day are also the values of
the .lorious 8slamic Revolution that succeeded a.ainst 5orld imperialism:
2! This revolution is a revolution 'ased on principles in the true meanin. of the term6 8t is a
ne5 type of activism and revolutionary 5orA in contemporary history and in the
contemporary political milieu that is unfamiliar 5ith this Aind of movement6 8t is the
revolution of monotheism a.ainst polytheism in the sense 5e eEplained in the present
chapter: monotheism and polytheism 5ith re.ard to loyalty6
This uprisin. aims at severin. the MuslimBs relationship 5ith taghut dressed in the .ar' of
eastern and 5estern imperialism and their stoo.es in this re.ion, and also severin. the
relationship 5ith other focal points of loyalty #nationalism, patriotism, tri'alism,
factionalism, etc% that are paraded as su'stitutes to monotheism6 This revolution aims at
'indin. Muslim loyalty to Dod Almi.hty, -is Messen.er #+% and -is friends, and also
unifyin. all loyalty for Dod alone, and 'oycottin. and confrontin. all other centres of
attraction that are 5orAin. to eEtract alle.iance from the people6
8t is not a revolt a.ainst 'acA5ardness in science and technolo.y, nor a revolt a.ainst poverty
and economic 'acA5ardness, nor a revolt a.ainst colonialism and eEploitation, nor an
uprisin. to free oil 5ells from the .rip of oil 'arons, nor a class stru..le, nor yet a revolt of
the oppressed a.ainst the oppressors liAe the 9e.ro revolt in 8slamic history, althou.h the
8slamic revolution mirrored all these issues and succeeded in achievin. all the results that
such revolts aim at6
The 8slamic revolution is essentially a different thin.6 8t is a revolution of loyalty to Dod
a.ainst all spurious alternative centers of loyalty, a revolt of monotheism in the face of
polytheism, a revolt of 8slam a.ainst un.odliness #,ahiliyyah%6
&hen this revolution achieves its aims on this earth it 5ill 5ipe out scientific, technolo.ical
and cultural 'acA5ardnessG remove poverty and economic 'acA5ardnessG uproot eEploitation
and colonialismG stop colonial oil companies from eEploitin. oil 5ells and the a'use of
Muslim 5ealth and resourcesG end oppression and arro.ance and the domination and
oppression 'y one class of another6
This revolution 5ill achieve these aims and in fact other .oals that are more eEtensive and
loftier, under condition that it maintains its real essence and remains a revolt of monotheism
a.ainst polytheism, 5ithout .ettin. derailed to5ards its secondary o'jectives6
The first and distin.uishin. feature of this revolution is its divine nature6 8t is this ,uality that
linAs it to "adr, +iffin and Ashura, to the movement of the prophets #as% and to the path of the
ri.hteous friends of Dod6 +hould this revolution 'e divested of this feature and 'ecome
satisfied 5ith secondary aims and mottos it 5ill lose the support Dod Most -i.h 'esto5s on
it6
This revolution is fundamentally different from all modern revolutions such as the /rench
revolution, the Octo'er revolution and the revolutions that tooA place in Africa and Asia since
the +econd &orld &ar6 All of these revolutions 5ere at 'est re'ellions of one class a.ainst
another or an uprisin. for freedom from forei.n domination or from despots6 9o revolution
of contemporary times can 'e re.arded as an eEception 5ith re.ard to these principles6
On the other hand, the 8slamic revolution is that of monotheism 5hich sprun. up from a
startin. point that is essentially different from those of all other revolutions6 8t starts in the
direction of freein. manAind from human pivots of loyalty of 5hatever type, eEcept those
linAed to loyalty to Dod, inducin. man to the service of Dod, empo5erin. -is la5 in human
life and stren.thenin. loyalty to -im in all aspects of manBs life6
0! This revolution is the outcome of the cumulative effect of the .reat efforts of all those 5ho
5orA for Dod, past and present, and the van.uard of 8slamic activity, those 5ho understood
the 'acA5ardness of the Muslim nation, accepted responsi'ility, and faced the difficulties
they met alon. the difficult path6 They 5orA for the pleasure of Dod in different re.ions of
the 8slamic 5orld and at various levels of Ano5led.e and culture6
All these people to.ether, 5hether they are our contemporaries or of earlier periods, share the
role of puttin. up the foundations of this revolution, maAin. this divine movement a reality
and stirrin. this stron. human 5ave that shooA the very pillars of tyranny6 The theolo.ical
student 5ho invited his fello5 students to5ards Dod, -is Messen.er #+% and the
esta'lishment of DodBs la5G the speaAer 5ho addressed the people in the mos,ues and other
.atherin.s to propa.ate 8slamic .uidance and a5arenessG the scholarG the 5riter, the poet, and
man of lettersG teachers, 5orAers, doctors,P 'oth men and 5omenG all those 5ho conveyed
the 8slamic visionG all those 5ho laid a stone to maAe the foundation of this revolution,
5herever they may 'eG P all these people played a role in this 'lessed revolution and have a
claim on it and DodBs re5ard for it6
This prodi.ious revolution 5hich shooA the .round from under the feet of the tyrants and
threatened their eEistence and interests is not the outcome of a short span of time or the
efforts of a limited num'er of 8slamic 5orAers and activistsG it is the fruit of .enerations of
8slamic activity6 8f this revolution suffers serious dama.e from 5hatever cause, the loss the
Muslim nation 5ill suffer 5ill 'e very .reat indeedG the effect of such dama.e 5ill not 'e
limited to the 8ranian pole or their 8slamic leaders6
On a different plane, the revolution carries 5ith it all the pain, deprivation, tyranny, sufferin.
and difficulties endured 'y the Muslims durin. the period of 5eaAness, apathy and defeatism
in their history6 All those 5ho endured oppression for DodBs saAe, 5ho 5ere 'eaten in
dun.eonsG all the tears, the 'lood, the cries of painG all orphanhood, 'ereavement and
5ido5hoodG and all those 5ho mi.rated for the saAe of Dod also contri'uted to this
revolution6
This revolution sym'olises all that pain and sufferin. in concrete form6 -o5ever, if the
second factor i6e6, pain and sufferin. had 'een all that the revolution stood for, it 5ould have
seen mo' action, destruction and emotion 'ecome the overridin. feature of the uprisin.6 "ut
the presence of the first factor i6e6, the ideolo.y and its po5er and effectiveness in actualiHin.
this 'lessed revolution 5as the main factor that directed the revolution and made sure it
maintained its course free from deviations6
The purposeful efforts rendered durin. that period 'y Dod!oriented activists fell 5ithin the
pure 8slamic line, that is, the line of the jurisconsult 5hich 5as personified 'y 8mam
)homeini, and 5hich later came to 'e Ano5n as the 8mamBs line6 Certainly there 5ere .roups
that deviated to the ri.ht or to the left 'ut they did not represent the main current of the
8slamic movement6 This current 5as movin. in the direction of the pure 8slamic line6 The
jurists, the scholars and the 5ell!.uided 8slamic authorities played an important role in
steerin. this current, or.aniHin. and maintainin. the course it tooA6
UnliAe 5hat the enemies of 8slam try to sho5 or 5hat some simple!minded Muslims .et
deceived into 'elievin., the 8slamic revolution is not a re.ional affair or just an 8ranian
8slamic revolutionG it is an 8slamic revolution for 5hich Dod Most -i.h decreed that 8ran
should 'e its launchin. pad6 Any effort to .ive it a national colour and remove it from the
feelin.s of all Muslims is surely an act of treason a.ainst 8slam and the Muslims if it comes
from the enemies of this nation 5ho stay in 5ait for evil to 'efall it6
&hen such actions come from Muslims then they must 'e due to naivety and i.norance led
astray 'y some act of treason6 The purpose of this treason is to isolate the revolution from
Muslim feelin.s and Muslim pu'lic opinion in order to cordon it off and su'se,uently
destroy it6 8t is our duty as Muslims to confront these conspiracies 5ith a5areness in an
atmosphere of 8slamic responsi'ility6
All su'se,uent revolutions that 5ill taAe place in 8slamic lands taAin. direction from this 5ill
'e re.arded as different sta.es of a sin.le all! encompassin. revolution6 They are not other
revolutions in place of this one, and not even eEtensions of itG they are 'ut different sta.es of
one comprehensive revolution, the first of 5hich has 'een destined 'y Dod to happen in 8ran
at the hands of this 'rave and sacrificin. Muslim people6
8t is liAe an earth,uaAe 5hich starts from a point and then eEtends alon. the fault line to 5ide
areas, as a result of some hidden .eolo.ical reactions deep do5n in the earth6 This revolution
is similar to this6 8n the depths of the Muslim nation, stron. and 5ide ran.in. interactions
have taAen place under the influence of action #the first factor% and reaction #the second
factor%, a5ay from the eyes of 5orld imperialism6
&hen the imperialists 5ere taAin. pride in their .reat victories over the Muslim 5orld and
5ere po5er drunA on that account, those interactions 5ere set in motion in the depths of the
Muslim nation till they reached their peaA6 Then came the earth,uaAe that shooA the .round
'eneath the feet of the rulers in the &hite -ouse, the )remlin and *lysXe palace, and those
tyrants did not re.ain their so'riety until after the tremor6 The startin. point 5as 8ran 'ut the
fault line is a lon. un'reaAa'le chain startin. from Tehran to "a.hdad, to Fuds to )a'ul and
Central Asia6
8ndeed 5hat happened in 8ran 5as a phenomenon much .reater than our limited political
ima.inationG it 5as an actualiHation of 5hat Dod, the Dlorious and +u'lime promised his
oppressed ri.hteous servants in this verse: "And we desired to show favour to those who
were o!!ressed in the land and make them leaders and to make them the heirs, and to
establish them in the land"
22;
"efore anythin. else 5e have to understand the true dimensions of this revolution and then
spread this a5areness amon. the Muslims in order to foil the plots that are 'ein. hatched 'y
the enemies of 8slam 5ho aim at maAin. the contemporary 8slamic revolution a re.ional
affair6 They intend to limit it to 8ran and Persian nationalism and su'se,uently isolate it from
Muslim pu'lic opinion and sympathy6
&hen one follo5s the speeches of 8mam )homeini, the leader of the revolution, #may Dod
sanctify his soul%, one 5ill notice a deep understandin. of these conspiracies and 5ise efforts
to th5art them6 "ecause of the comprehensive nature of this revolution the idea of eEportin.
it started 5ith its 'irth and from the 5ords of the leader himself6 -e 5ho is ac,uainted 5ith
the nature and roots of this revolution Ano5s very 5ell that it does not admit of national or
.eo.raphical 'oundaries nor does it stop at the 'oundaries to seeA permission from the
.ateAeepers so that they may .rant it passa.e6
This revolution is a current that does not seeA permission, nor pause, nor reco.niHe
'oundaries, nor 5ait, nor hesitateI
A5areness of these realities is necessary to protect and support the revolution instead of
limitin. its horiHon to a national affair6 &e are presentin. these facts to 8slamic thinAers and
5orAers so that they may assume their responsi'ilities 'efore Dod Most -i.h 5ith respect to
this revolution6
M! This revolution is one of the days of separation in 8slamic history and it has .rouped the
people, 5ith re.ard to their opinion, into t5o .roups: supporters and adversaries6
+ince the first days of the emer.ence of this revolution faithful hearts and conscientious souls
'e.an to flocA around it and they spent the hours that preceded its 'irth in .reat anEiety6
-istory held its 'reath, as it 5ere, to follo5 up this .reat 'irth 5hich meant the revival of the
divine civiliHation, the return of 8slamic leadership on earth and the rule of Dod in manBs life
after .oin. throu.h a 'arren period in 5hich apathy, 5eaAness and psycholo.ical defeat 5ere
ripe, 5hen the Muslim 5orld eEperienced de.radin. assimilation into the un.odly systems of
eastern and 5estern arro.ant po5ers, 5ith the result that .lo'al un'elief controlled our
nation, land and resources6
As opposed to this, the unjust and arro.ant people 5ho had sold their souls to the devil
sensed dan.er6 They had detected in it a re'irth as lar.e as history itself6 &hat 5as .oin. on
in Tehran 5as not liAe other incidents that happen here and there, it 5as, in fact, the end of
one sta.e of history and the 'e.innin. of another6 They felt a haHardous development taAin.
them una5ares so they immediately declared their hostility to the revolution and did not hide
22;
6 FurBan Ch: 0<, Ks: 3!=6
their fear of it from the very 'e.innin.6
This revolution has 'een received differently 'y the t5o .roups6 One .reeted it 5ith
sympathy and love, and prayed for DodBs support and 5aited for its victory 5ith self!
a'andon6 The other .roup received it 5ith malice and apprehension6 They could not hide their
fear even at the inception of this 'lessed .overnment after the victory of the revolution6 This
division on the ,uestion of loyalty or support, repudiation or opposition is a feature of the
days of separation in history 5hich the revolution 5ill face throu.h its different phases6
>! 8t is ,uite natural for the 'irth of this po5er to 'e a declaration of lon.!lastin. contest
'et5een 8slam and anti!8slam #,ahiliyah% 'ecause this revolution 5ill seeA to overthro5 the
forts of ,ahiliyah and arro.ance throu.hout the 5orld to free the hands of the oppressed from
their shacAles and thro5 off their yoAesG and 'reaA the a5e of the .reat po5ers from the
minds of Muslims6 Therefore it is impossi'le for 5orld arro.ance to Aeep silent in the face of
this divine 5ave 5ithout stirrin. trou'le and difficulty for this revolutionary call, 5ithout
seeAin. to isolate it and o'struct its 5ay6
-e 5ho comprehends DodBs norms in history 5ill 'e a'le to understand clearly the
inevita'ility of conflict 'et5een these t5o forces: the .ro5in. 8slamic force and the force of
.lo'al un'elief6 This conflict 5ill prove to 'e the hardest, the lon.est and the most permanent
'ecause, as 5e have said, it is a stru..le for eEistence and such a stru..le is al5ays lon.
dra5n, severe and permanent6 8t is not a contest for a piece of land or for mineral resources
such as oil, iron or copper that can admit mutual understandin.6
This revolution started in a re.ion 5hich 5as completely under the influence of the .reat
po5ers and it is no5 5orAin. to 'reaA the 'locAade from the 5hole Muslim 5orld6 8t is only
natural for the forces of imperialism to confront this revolution in its infant state throu.h all
forms of pressure and conspiracy, 'oth internally and eEternally, in order to muHHle and
isolate it till it 5ears out6
The 8ran!8ra, 5ar 5as part of this a5ful imperialist plot and a part of the conflict 5e talAed
a'out6 The 8ra,i re.ime 5as not the anta.onist in this 5arG it 5as only a channel for the 5ill
of the .reat po5ers6 The real anta.onists in the conflict 5ere the imperialists 5ho divide the
oppressed peoples of the 5orld amon. themselves and control them6
The 8slamic revolution must face this lon. and severe confrontation as this is part of DodBs
norms that cannot 'e altered6 The revolution cannot carry out .reat achievements or prepare
its people to perform .reat feats and face difficult challen.es if they do not eEercise endurin.
confrontation6
3! The outcome of this stru..le 5ill 'e in favour of the Dod!fearin. and this is the last thin.
5e may dou't6 A 'elievin. nation does not defend itself rather it defends DodBs reli.ion, -is
la5 and the limits -e has set6 8t does not face its o5n enemies 'ut DodBs, and it does not fi.ht
5ith its o5n po5er and stren.th 'ut 5ith the po5er and stren.th of Dod6
&hen a nation fulfils these conditions, puts its trust in Dod, presents itself to -im, lessens its
attachment to the 5orld, fortifies itself a.ainst inordinate desires and then rises up for the
saAe of Dod individually or in .roupsG surely Dod Most -i.h 5ill .rant it victory, sooner or
later6 This is DodBs promise and -e does not 'reaA his 5ord6 Jet us listen to some verses
from the 'ooA of Dod:
"5ertainly "ur decree has gone before in favour of "ur servants, the a!ostles, that they
will indeed receive *God%s+ hel!, and indeed "ur hosts will be the victors. "
22<
" and it was a must for us to hel! the faithful. "
22:
"(ndeed we shall hel! "ur a!ostles and those who have faith in the life of the world"
201
:The confederates of God are indeed the victorious,
202
: and God suffices as guardian, and God suffices as hel!er.,
200
: and your >ord suffices as hel!er and guide.,
20M
:", you who have faith# (f you hel! God, .e will hel! you and make your feet firm,
20>
&hen 5ar 'ecomes protracted and severe Dod 5ill not leave us at the mercy of our enemies,
-e does not .o 'acA on -is 5ord and a'andon -is faithful servants6 "lessed is -e and
.reatly eEalted a'ove thatI
:This is what God and his a!ostle had !romised us.,
203
8f the stru..le is prolon.ed it is so that Dod may put his servantsB hearts to test in order to
separate the steadfast amon. them from the 5eaA!heartedG so that he may .ive the 'elievers a
firm footin. on the 'attlefieldG so that the 'elievers may find it easy to detach themselves
from the love of this 5orld in order to face the stru..leG so that they may .ain more certainty
5ith Dod in the middle of the stru..le, for one is 'esto5ed 5ith certainty at the time of
tri'ulation more than at times of peace and comfortG so that 'elievers mi.ht learn throu.h
eEperience ho5 to confront mi.hty challen.es and difficulties on DodBs path and there'y
increase their fortitude, stren.th and 'raveryG so that loyalty and repudiation may 'e firmer in
the hearts of 'elievers, for loyalty is throu.h sacrifice and service, and repudiation ?of the
adversary@ is more vi.orous durin. confrontation and 5ar6
This stru..le and its attendin. difficulties are not eEclusive to this revolution or this reli.ion,
they are a divine norm 5hich Dod applies in the lives of -is ri.hteous servants 5hom he
selects for -is mercy, those 5hom Dod Most -i.h 5ill allo5 to live in paradise to.ether 5ith
-is truthful servants6
:&o you su!!ose that you will be let off while God has not yet ascertained those of you
who wage )ihad and those who do not take, besides God and .is A!ostle and the faithful,
anyone as *their+ confidantD God is well aware of what you do.,
20=
22<
6 FurBan, Ch: M> Ks: 2;2!2;M6
22:
6 FurBan, Ch: M1, Ks: >;6
201
6 FurBan, Ch: >1, Ks: 326
202
6 FurBan, Ch: 3, Ks: 3=6
200
6 FurBan, Ch: >, Ks: >36
20M
6 Furan, Ch: 03, Ks: M2
20>
6 FurBan Ch: >3, Ks: ;6
203
FurBan, Ch: MM, Ks: 006
20=
6 FurBan, Ch: :, Ks: 2=6
:&o you su!!ose that you shall enter !aradise though there has not yet come to you the
like of *what befell+ those who went before youD 0tress and distress befell them,
20;
&e liAe to picA the fruits of victory 'y the shortest route 5ith the least means, 5ithout our
reli.ion eEpectin. anythin. from us6 &e 5ant to simply eEtend our hands and attain victory,
leadership and vice.erency ?imamah and (hilafah@ over the 5orld6
-o5ever, the 5ise Dod Ano5s that victory that comes 5ithout difficulties cannot ,ualify man
to 'e the leader and vice.erent of Dod on earth6 Therefore, Dod 5ants us to face
confrontation 'y treadin. the difficult path and .ain stren.th and actualiHe the dominion of
DodBs reli.ion in our lives6
: and you were eager that it should be the one that was unarmed *lit. one that was free
of thorns%+. Iut God desires to confirm the truth with .is words and to root out the
faithless, so that he may confirm the truth and bring falsehood to naught, though the
guilty should be averse.,
20<
Jet us pay attention to the follo5in. clear verses of DodBs "ooA in +urah Al 8mran, 5hich
eEplain, in elo,uent style, the norms of Dod 5ith re.ard to stru..le, distress, trial, help and
con,uest6
:&o not weaken or grieve/ you shall have the u!!er hand, should you be faithful. (f a
wound afflicts you, a like wound has already afflicted those !eo!le- and We make such
vicissitudes rotate among mankind to ascertain those who have faith that We may take
witnesses from among you, and God does not like the wrongdoers. Also, .e wishes to
!urge those who have faith and wi!e out the faithless. &o you su!!ose that you can enter
!aradise while God has not yet ascertained those of you who have waged )ihad and not
ascertained the steadfastD,
20:
8n these 'lessed verses from the chapter Al 8mran there are clear ans5ers to all the ,uestions
that may arise in the 'elieversB minds a'out this terri'le confrontation 'et5een 8slam and
un'elief6 The Muslims thou.ht that after Dod had .ranted them victory at "adr success
5ould al5ays 'e on the side of the faithful .roupG as lon. as they 'elieved in Dod and -is
apostle and stru..led alon. -is path they 5ould never fail to achieve victory, 5hatever the
circumstances6
&hen Dod made them test the 'itterness of defeat at Uhud, 5here they suffered a reverse
5hen the archers diso'eyed the command of DodBs Messen.er #+% and left their positions to
.ather the spoils, the 'elieversB hearts ,uivered and their confidence in victory 5as shaAen6
They 'e.an to have mis.ivin.s as to 5hether the outcome of the affair 5ould 'e in their
favour6
&eaAness over5helmed them and they 5ere seiHed 'y .rief for the leadin. personalities 5ho
5ere martyred in the 'attle, and for the select .roup of 'elievers 5ho fulfilled their promise
to Dod and 5ere sincere to -im in deeds and jihad6
20;
6 FurBan, Ch: 0, Ks: 02>6
20<
6 FurBan, Ch: <, Ks: ;!<6
20:
FurBan Ch:M vs:2M:!2>0
Then Dod Most -i.h returned to their hearts the confidence for victory and reassured them
that the outcome 5ould 'e in favour of the 'elievers ho5ever much the injuries, pains,
dra5'acAs and difficulties alon. the tou.h road mi.ht 'e6 Dod removed from their minds all
fee'leness and .rief, and convinced their hearts of victory6 "Ho not wea(en or grie8e? you
shall ha8e the upper hand, should you be faithful.;
Then Dod Most -i.h reminded the people that the 5ounds they sustained durin. the 5ar
5ere also sustained 'y their enemiesG they 5ere not eEclusive to them6 The 5ounds, the
hardships, the trou'les and the losses are demands of 5ar to 'e eEtracted from 'oth parties,
and no 'attle taAes place 5ithout pain and 5ounds6
The divine norm is such that vicissitudes rotate amon. manAind, one day in favour of the
'elievers and 'itter for the infidels, and another in favour of the infidels and 'itter for the
faithful6 Thus 5ill victory 'e rotated amon. them 'ut the ultimate outcome 5ill al5ays 'e in
favour of the faithful6 This alternation does not chan.e Dod(s decree that the outcome is to 'e
in favour of the Dod!5ary6 Kicissitudes are rotated in this 5ay and the faithful are made to
test hardship and easeG victory at one time and the 'itterness of defeat at another, in order to
sort out the 'elievers from the hypocrites6
-ad the mission al5ays 'een associated 5ith victory and spoils, and coupled 5ith ease and
comfort, hypocritical elements 5ould have flocAed around it, people 5ho are only .ood at
sittin. on the fence and 'ein. a'sent durin. 'attle, only to return 5hen the spoils are
distri'uted and press for choice portions of it6 "0o when there is !anic, you see them
observing you, their eyes rolling, like someone fainting at death.,
2M1
8f the course of this mission 5ere to 'e free of adversities and dra5'acAs hypocrites and the
5eaA!hearted 5ould flocA around and taAen up sensitive positions6 8f this 5ere to happen, the
mission(s leadership role in men(s life 5ould 'e suspended and it 5ould lose its po5er of
'rin.in. a'out chan.e6
The mission 5ould leave the tou.h path that confronts taghut and taAe the comforta'le course
a5ash 5ith pleasures and 5orldly 5ares6 8t 5ould then lose its capacity for chan.e and action
similar to 5hat happened at the time of the Umayyads and A''asids6
Therefore this journey needs, from time to time, a stron. uprisin. that can push aside the
hypocrites and the 5eaA!hearted and sort out the people 5ith stron. faith 5ho Aeep their
5ord 5ith Dod and are sincere to -im in their 5orAs6 The course taAen 'y this mission is
unliAe 5hat the people are accustomed to 5ith respect to other systems and .overnments
5hich seeA a life of comfort and ease that is free from all shortcomin.s6
9othin. harms this mission liAe a calm, comforta'le and pompous life6 8n such a situation,
this call 5ill have lost its most important feature, since Dod Most -i.h has made the period
of distress and adversity a means of maAin. the mission(s environment clear of such fee'le
minded people 5ho usually opt for a calm, comforta'le life6 &hen the journey suffers
adversities, hardships and reverses the field is left solely for the 'elievers6 The journey then
'elon.s to the sincere .roup only and the faithful are distin.uished from others "so that Dod
may as:ertain those who ha8e faith.;
This is not the only 'enefit of vicissitudes and the rotation of victory and defeat, hardship and
2M1
Fur(an Ch: MM, Ks: 2:6
ease on the 'elievers6 Another 'enefit is that Dod may taAe 5itnesses, eEemplars and leaders
on earth6 8t is throu.h these hardships, dra5'acAs, 5ar!inflicted 5ounds and the pains of
confrontation that 5itnesses are produced in this nation, "Thus we have made you a middle
nation that you may be witnesses to the !eo!le;
2M2
, as 5ell as leaders and models of
perseverance, patience and faith6
Uni,ue models in faith that adorn human history are not made in a calm and coHy lifeG they
are made in the thicA of difficulties, in the midst of action, amidst 'lood and tears6 This
journey also needs these sin.ular models of faith and perseverance selected 'y Dod durin.
tryin. and difficult circumstances, "that .e may take witnesses from among you."
)>2
Thirdly, these vicissitudes help in the maAin. of this nation and the appraisal of its
personalities6 These 5ounds, pain and difficulties pur.e the 'elievers, cleanse them and
purify their hearts from dou't and selfish desires, and free them of their 5eaAnesses6 Many a
'elieverBs internal points of 5eaAness remain hidden from him, 'ut durin. tri'ulation they
appear so that he can correct them, for many a 5eaAness of the mind cannot 'e corrected
durin. peace timeG only hardship and difficulties can put them ri.ht6
Lust as hardships and difficulties sort out 'elievers from hypocrites, they also clear the
'elieverBs soul from 5eaAnesses and dou'tsG they pur.e the faithful6 As for the infidels,
tri'ulations and hardship efface and ruin them completelyG therefore, they cannot stru..le
a.ainst difficulties and adversities6 "3o that Dod may purge those who ha8e faith and that $e
may wipe out the faithless.;
As such it is not correct to thinA that 5hoever proclaims the t5o testimonies ?i6e6 to the
oneness of Dod and the prophethood of Muhammad #+%@, 'ecomes a Muslim and 5ill enter
paradise, for amon. the people are hypocrites 5hose testimonies do not descend from their
lips into their hearts6 "elievers are at different levels of faithG they do not occupy the same
position in terms of 'elief and .ood 5orAs6 There are 'elievers 5ho prefer 5ell'ein. to
strivin. and fi.htin. in the 5ay of Dod6
Then there are strivin. #mu,ahidun% 'elievers6 Then there are strivin. 'elievers 5ho are
patient6 8t 5ill 'e a mistaAe to thinA that everyone 5ill have the same ranA in paradise, for
each 5ill have his o5n ranA and position as seen 'y Dod6 These ranAs and position are
determined only durin. tryin. circumstances, 5hen the 'eliever is distin.uished from the
hypocrite, the strivin. 'eliever from the ordinary one and the patient, strivin. 'eliever from
the impatient one6
=! This 'lessed revolution marAs the 'e.innin. of a major turnin. point in man(s history and
civiliHationG it is a matter of .reat conse,uence 5ith re.ard to the life and future of manAind6
&hoever eEamines the narrations that are related from the Messen.er of Dod, #+% and his
family, 5ill not dou't the fact that this revolution, .iven its salient features and its leadership,
5ill prepare the .round for the .reatest revolution in human history and the appearance of
8mam al!Mahdi of the family of Muhammad #+%, may Dod hasten his appearance6
+urely the promised day 5hich Dod and -is Apostle have promised usG the esta'lishment of
the .reat 8slamic po5er, the empo5erin. of the oppressed over the land and 8mam al!Mahdi(s
.reat revolution is close at hand, Dod 5illin.6 The present revolution paves the 5ay for the
2M2
6 Fur(an, Ch: 0, Ks: 2>M6
2M0
6 Fur(an, Ch: M, Ks: 2>16
comin. one and prepares the Muslim community for the reappearance and risin. of one 5ho
undertaAes the office of the 8mamate #al-Qaim% from the family of Muhammad #as%6 The
follo5in. is an assortment from those narrations:
/rom A'dullah i'n Mas(ud 5ho said: O&e came to see Dod(s Messen.er and found him
deli.hted, his face sho5in. his happiness6 &hatever 5e asAed of him he told us and
5henever 5e 5ere silent he initiated a topic6 Then some -ashimite youths amon. 5hom
5ere -asan and -usayn #as% passed 'y6 &hen he sa5 them he looAed at them persistently and
his eyes 5elled up, so 5e said to him: O Messen.er of DodI &e see in your face si.ns of
pain6 Then he said:
O&e are a household for 5hom Dod chose the hereafter instead of the 5orld6 After me my
family 5ill 'e eEpelled and dispersed in the land till the time 'lacA standards rise from the
east6 ?The standard 'earers@ 5ill asA for their ri.ht 'ut they 5ill 'e denied it, then they 5ill
asA for it a.ain 'ut they 5ill 'e denied it a.ain, then they 5ill asA for it a.ain, fi.ht ?for it@
and 'e victorious6 -e 5ho meets this situation from amon. you or amon. your descendants,
let him come to the 8mam #leader% from my family even if he has to cra5l on ice, for those
?standards@ are standards of .uidance 5hich they 5ill hand over to a man from my family
5hose name 5ill 'e the same as mine and his title ?A'ul Fasim@ the same as mine6 -e 5ill
fill the earth 5ith e,uity and justice, as it 5ill 'e filled 5ith ine,uity and oppression6U
2MM
8n "ihar al!An5ar Allamah al!Majlisi narrates that 8mam al!"a,ir #as% said: O8t is as if 8 am
to.ether 5ith some people 5ho have come from the east6 They 5ill re,uest for their ri.ht 'ut
they 5ill 'e denied it, then they 5ill re,uest for it a.ain6 &hen they realiHe that, they 5ill
'randish their s5ords and ?conse,uently@ they 5ill 'e .ranted their re,uest 'ut they 5ill not
accept it till they rise up6 They 5ill not hand over their ?standards@ eEcept to your companion
#i6e6 al!Mahdi #as%6 Those 5ho are Ailled amon. them 5ill 'e martyrs6 8ndeed if 8 5ere to
5itness that time 8 5ould Aeep myself at the disposal of the leader of this affair6O
)>5
8t is reported in Al!"ihar that A'u al!-asan al!Rida #as% has said: OA man from the people of
Fum 5ill invite the people to the truth and a .roup of people ?5ho are tou.h@ liAe pieces of
iron 5ill rally around him6 +torms 5ill not cause them to slip, they 5ill 'e undaunted 'y 5ar
and never .et tired of it, they 5ill depend on Dod and the outcome 5ill 'e in favour of the
Dod!5ary6U
2M3
8t is also related in Al!"ihar, from Ali i'n Maymun al!+aBi.h, from 8mam al!+adi, #as% 5ho
said: OA time 5ill come 5hen the city of Fum and its people shall 'e a proof a.ainst
manAind6 That 5ill 'e at the time of occultation of the one from us 5ho 5ill rise #al!Fa(im%
till the time of ?his@ appearance6 -ad it not 'een for that, the earth 5ould s5allo5 up its
inha'itants6U
2M=
Throu.h other chains of transmission, it is reported that 8mam al!+adi, #as% said a'out )ufa:
O)ufa shall 'ecome empty of the faithful and Ano5led.e shall diminish in it and recoil as a
snaAe recoils6 )no5led.e shall ?then@ appear in a to5n Ano5n as Fum 5hich 5ill 'ecome a
source of learnin. and culture ?and it 5ill spread@ until there remains no one a'ased
concernin. the reli.ion ?i6e6 on account of their i.norance of it@, not even 5omen 5ho are
2MM
6 Al!MustadraA ala al!+ahihayn >: >=>6
2M>
6 Bihar al-Anwar, 32: <MG 30:>M6
2M3
6 Bihar al-Anwar, =1: 02=, >>=6
2M=
6 "ihar al!An5ar, =1: 02M6
secluded in their ,uarters6 This 5ill happen 5hen the appearance of our Fa(im dra5s near and
Dod 5ill maAe Fum and its people serve as the proof6
Other5ise, the earth 5ill s5allo5 up its people and no proof 5ill have remained on earth6 +o
Ano5led.e 5ill flo5 from it ?Fum@ to other lands in the east and 5est and Dod(s proof
a.ainst manAind 5ill then 'e complete, till there remains no one on earth to 5hom reli.ion
and Ano5led.e has not reached6 After that the Fa(im 5ill appear and 'ecome the cause of
Dod(s punishment and an.er on the servants, for Dod does not punish the servants till after
they deny his proof6O
Commentin. on the sayin. of Dod the *Ealted: "And if you turn away .e will re!lace
you with another !eo!le and they will not be like you." ?4urEan 5h/ 6A, 8s/ 9MC, Al!
QamaAhshari the author of 'afsir al-2ashshaf said: The Messen.er of Dod 5as asAed a'out
those people 5hile +alman 5as sittin. 'y his side6 -e patted him on the thi.h and said: ''his
one and his people. I swear by the Gne in whose hand is my soul, if faith were to be
suspended at the Cleiades some men from the Cersians will attain it.U
2M;
These assorted narrations indicate that this 'lessed revolution 5ill Dod 5illin. last till the
appearance of 8mam al!Mahdi of the family of Muhammad #as%, and prepare the 5orld for
him, may Dod hasten his appearance6
2M<
/oyalty And 6epudiation In &he )upplication 0f Liyarat Ashura
Eiyarat Ashura is amon. the soundly transmitted supplications that come do5n to us from the
Ahl al!"ayt #as% and are recited at visitations to the holy 'urial places of the Chosen Ones
#as% and other occasions6 8t has 'een related 'y 8'n Fula5ayh #may Dod have mercy on him%
in 2amil al-Eiyarat throu.h an accepta'le chain of transmission, a standard 5hich he
maintained throu.hout the narrations of his 'ooA6 8t has also 'een reported 'y +heiAh al!Tusi
#may Dod have mercy on him% and other verita'le narrators of hadith6
8t is the persistent practice of the faithful to recite this supplication throu.hout the year, and
5ith it declare their association 5ith the school of the Ahl al!"ayt #as% and their
disassociation 5ith their enemies6 Throu.h this supplication the faithful openly sho5 their
loyalty to -usayn #as% and his family, and repudiate their adversaries in the decisive 'attle
that tooA place in )ar'ala in =2 A6-6 'et5een -usayn #as%, his family and companions on
one side and the Umayyads on the other6 This supplication is replete 5ith the concepts of
loyalty and repudiation, association and separation, .reetin.s of peace and cursin.6
/oyalty And 6epudiationH &he #ost Prominent Features 0f &he Day 0f
Ashura
The day of Ashura 5as a day full of faith, sincerity, service and values, 'ut the most
prominent feature of this day 5as loyalty to Dod, -is Messen.er #+% and those vested 5ith
authority, and also a repudiation of their enemies6 This loyalty and repudiation 5as
demonstrated 'y -usayn(s companions throu.h their rare act of sacrifice in )ar'ala6 This
2M;
6 Tafsir al!)ashshaf, >: MM26
2M<
6 &e refer the reader to +heiAh Ali al!)urani(s Al-"umahhidun li al-"ahdi for eEplanation
and analysis of these narrations and also ho5 they fit the present conteEt of the 'lessed
8slamic Revolution6
place 5itnessed the most marvelous scenes of sacrifice, freedom, resistance and stru..le in
history 5hich 5ere the fruits of loyalty and repudiation6
8n this rare and 5onderful scene of loyalty and repudiation 5e also 5itness rare instances
5hich depict values and morals that are responsi'le for dra5in. the attention of the people to
the event for the last thirteen centuries6 The morals and values depicted include faith,
monotheism, freedom, love for Dod and stru..le for -is saAe, hate for Dod(s saAe,
remem'rance ?of Dod@, renouncin. of the 5orld, sincerity, .ratitude, piety, altruism,
alle.iance, self!esteem, stren.th, coura.e, patience, far!si.htedness, acute discernment and
much more that 5e are not a5are of, 5hich history recorded for us concernin. the 'lessed
party that accompanied -usayn #as% on his journey to Dod on the day of Ashura and prior to
that6
"eauty attracts man 5herever it may 'e: in nature, in society, in forms and fi.ures or in
values, morals and meanin.6 8t is amaHin. that 5e find loyalty and repudiation in the camp
that 5as opposed to -usayn #as% as 5ell, althou.h in a completely opposite direction: loyalty
to taghut and repudiation of Dod(s friends, and loyalty to the party of +atan and repudiation
of the party of Dod6
As loyalty and repudiation are reversed, values and morals follo5 suitG 'oth follo5 Dod(s
norms6 Thus 5e 5itness these opposites 5ithin the camp that fou.ht -usayn #as%:
heedlessness to Dod as opposed to remem'erin. him, polytheism as opposed to monotheism,
selfishness as opposed to altruism, co5ardice as opposed to coura.e, 5eaAness as opposed to
stren.th, in.ratitude as opposed to .ratefulness, sin as opposed to piety, love for Dod(s
enemies and hate for -is friends as opposed to love for Dod and for -is saAe and hate for -is
saAe, e.ocentrism as opposed to concern for others, meanness as opposed to .enerosity,
humiliation as opposed to self!esteem and honour, anEiety as opposed to patience, treachery
as opposed to loyalty6
&e 5itness these and other ne.ative values of that camp as opposed to the positive ones that
a'ound in -usayn(s camp6 8n this camp, after his ri.ht hand had 'een cut off 'y the enemy,
al!A''as raises this 'attle cry6
<By @od if they cut off my ri2ht hand, I will fore8er defend my reli2ion,
And JdefendK the Imam who is certain in faith-
/rom the other camp 5e read that 5hen +himr, the Ailler of -usayn #as% met 8'n Qiyad and,
re,uested a priHe, said:
$MaAe my mount heavy 5ith silver or 5ith .old, ?for@ 8 have Ailled the cultured lord6
8 have Ailled the man 5ith the 'est father and mother, and the 'est of men 5hen .enealo.ies
are mentioned6B
2M:
These t5o opposin. loyalties and repudiations that 5e see on the day of Ashura in )ar'ala,
issuin. from the t5o contendin. camps 5ill continue throu.hout history amon. the
supporters of -usayn and the supporters of the Umayyads6
2M:
6 Al!Nafi(i(s "ir'at al-Iinan 2: 2M06
&e read in history that some people endure all Ainds of sufferin. and tyranny, and the distress
of travel in order to visit the .rave of -usayn #as%6 Others demolished the structures in its
precincts and also inundated it, so that the si.ns 5hich marA the restin. place of -usayn #as%
mi.ht 'e effaced6 8n addition, they Ailled the pil.rims and cut off their hands to prevent
people from visitin. the tom' of -usayn #as% in the past, ?and 'lo5 them up today 5ith
'om's@6
&he &hree Peculiarities of the Al-&aff Battle &heatre
The most prominent peculiarities of this arena 5ith re.ard to loyalty and repudiation are
three:
8t 5as a field 5hich inherited loyalty and repudiation6 These t5o 5ere not ne5 to this theatreG
it inherited them from earlier theatres in the lon. stru..le 'et5een the prophets and their
follo5ers on one side and the despots on the other6 +econdly, it 5as a separatin. theatre that
classified the people since =2 A6-6, into t5o distinct .roups that are opposed on the ,uestion
of loyalty and repudiation6
Thirdly, it 5as a le.ator from 5hich 5e inherit loyalty and repudiation6 -ad it not 'een for
this le.acy 5hich 5e received from )ar'ala these t5in concepts 5ould not have 'een
preserved for us6 The Umayyads corrupted loyalty and repudiation just as they corrupted
many of the fundamentals and la5s of reli.ion6 They ro''ed the people of their loyalty and
repudiation 'y deflectin. their courses6 Throu.h his death and the death of that 'and of his
family mem'ers and companions, -usayn #as% restored the t5o to their ri.htful places6 "elo5
is an eEposition of these three peculiarities:
An Inherited &heatre
The 'attle theatre of Al!Taff 5as that of confrontation 'et5een truth and falsehood,
monotheism and polytheismG a call to5ards servitude and su'mission to Dod, and an
invitation to taghut, and empo5erin. it over the people 'y enslavin. them6 This 5as the
fiercest and the most desperate type of confrontation in history 'ecause it 5as a stru..le on
the ,uestion of loyalty and repudiation 'et5een loyalty to Dod and repudiation of taghut on
one side and loyalty to taghut on the other6
This encounter 5as not ne5 that started in )ar'ala in =2 A6-, rather it 5as an eEtension of
the contest of civiliHations that run alon. the lines of acceptin. and denouncin., 5ith the
prophets and their follo5ers on one side and despots, dictators and their courtiers on the
other6
-usayn #as% 5as in the line of the prophets and their follo5ers 5hile the Umayyads, their
helpers and .overnors tooA the path of the oppressors and despotic rulers6 -istorians inform
us that 5hen 8mam -usayn #as% 5as leavin. Medina he 5as repeatedly mentionin. Lohn, the
son of Qachariah, and his murder6
The values 5hich distin.uished -usayn(s camp at )ar'ala 5ere the same values and norms
5hich characteriHed the prophetsB camp in history6 These values 5ere 'elief in monotheism,
remem'rance of Dod, piety, sincerity, denouncin. the 5orld and its .loryG perseverance and
sacrifice in the path of Dod, esta'lishin. the prayer, payin. 0a(at, 'iddin. the .ood and
for'iddin. the 'ad, 5a.in. ,ihad on the oppressors, justice and Aindness6
"y contrast, the traits that characteriHed the Umayyad camp in )ar'ala 5ere the same traits
of the camp of oppressors, despots and dictators throu.hout history6 -usayn(s #as%
companions spent the ni.ht 'efore the 21
th
of Muharram dronin. liAe 'ees ?on account of
their 5orship@6 +ome 5ere standin., some sittin., some 'o5in. and some prostratin.
themselves6
2>1
$On them 5ere si.ns of devouts 5ho 5ere hum'le 'efore Dod as da5n came over them6
And 5hen mornin. came the .litter of sharp s5ords testified to their 'ein. freemen6B
/atima dau.hter of -usayn #as% said: OMy aunt Qayna' spent all that ni.ht standin. in her
prayer niche pleadin. for succour from her Jord6 "y Dod our eyes did not find sleep nor did
the sounds ?of our prayers@ a'ate6O
2>2
+uch 5as the case in -usayn(s #as% camp6 They 5ere yearnin. to meet Dod, denouncin. the
5orld and its vanities, and they 5ere .lad 'ecause they 5ere .oin. to meet martyrdom in
Dod(s 5ay6 Their ea.erness reached the eEtent that one of them 5as cracAin. joAes 5ith his
friends on that ni.ht6 "urayr cracAed a joAe 5ith A'durrahman al!Ansari and the latter said to
him: This is no time to jest6 "urayr replied: TMy people Ano5 that 8 never liAed to jest,
neither as a middle!a.ed man nor as a youn. man, 'ut ?it is 'ecause@ 8 am deli.hted 'y 5hat
5e shall meet6 "y Dod, there is nothin. 'et5een us and the houris eEcept their s5ords6 8 5ish
that they 5ould attacA us no56U
2>0
The only concern of the other party 5as to .et .old, silver, .overnorships and presents in
eEchan.e for fi.htin. the son of the dau.hter of Dod(s Messen.er #+%6 Umar i'n +a(ad
undertooA the fi.ht 5ith an eye on the .overnorship of Al!Rayy6 Al!NafiBi says: And he
promised the said .overnor #Umar i'n +a(ad% to maAe him ruler of the city of al!Rayy and the
sinner sold .uidance in eEchan.e for error6
These are t5o attitudes, t5o cultures, t5o methods in life6 They are t5o 5ays of actin. and
t5o norms, and they are distinct from one another throu.hout the history of confrontation
'et5een the party of Dod and the party of taghut. Despite the fact that as time passes the
features and forms of methods and practices do chan.e 'ut the essence of these t5o norms,
cultures and methods remain the same6 These t5o norms are the norm of Dod(s friends and
their methodolo.y and that of taghut and its methodolo.y6
&e find this .reat disparity 'et5een these t5o methods, cultures and norms clearly portrayed
in the theatre of )ar'ala in a confrontation 'et5een t5o camps only a fe5 metres apart6 &e
read in the supplication of the Commander of the /aithful #as% 5hich is Ano5n as Eiyarat
Amin Allah:
T?O Dod@ MaAe my soul assured 5ith Nour decree, pleased 5ith 5hat Nou predestined, ?maAe
it@ follo5 the 5ays of Nour friends, and separate me from the character of your enemies6U
They are t5o norms and t5o methods6 &e pray to Dod the *Ealted to maAe us follo5 the
practice of -is friends and separate us from the norms of -is enemies6 +urely the 'attle
2>1
6 +ayyid A'dulraHHa, al!Mu,arram(s "a#tal al-$usayn %a.s.&? 0M<6
2>2
6 Muthir al!AhHan 3=6
2>0
6 TariAh al!Ta'ari =: M>26
theatre of Al!Taff 5as an eEtension of the arena of confrontation in the history of the
prophets, and -usayn #as% tooA the positions taAen 'y the prophets, testamentary le.atees
#awsiya/% and Dod(s friends, 5hile the Umayyads tooA the positions of the imperious despots
of history6 +o the loyalty 5as the same and the repudiation 5as also the same6
This arena truly inherited the theatre in the strictest sense of the term6 All values and their
contraries, all loyalty and repudiation had 'een transported from the depth of history to the
time of -usayn #as%6 The more deep!rooted loyalty and repudiation are, the deeper, firmer,
stron.er and more intense a product of a5areness they 'ecome6 8ndeed loyalty and
repudiation in -usayn(s #as% camp in )ar'ala carried all the stren.th and a5areness of the
loyalty and repudiation that accumulated durin. the history of the prophets6
8t is for a specific reason that the .reetin.s of peace to -usayn #as% in Eiyarat al-.arith tooA
this 5onderful 5ordin. that depicts his position in )ar'ala6 8t came 5ith the eEpression $heir
of the prophetsB:
Peace 'e on you O heir of Adam, Dod(s chosen oneI
Peace 'e on you O heir of 9oah, Dod(s prophet6
Peace 'e on you O heir of A'raham, Dod(s friend6
Peace 'e on you O heir of Moses, the interlocutor of Dod6
Peace 'e on you O heir of Lesus, spirit of Dod6
Peace 'e on you O heir of Muhammad, the 'eloved of Dod6
A )eparatin2 &heatre
The day of Ashura 5as a day of separation in history6 The .reatest days of separation for this
nation are "adr, +iffin and Al!Taff6 The days of separation divide the people into t5o spheres
of confrontation and spare no one6 On the day of Al!Taff the people 5ere 5ell!informed
a'out truth and falsehood, .uidance and deviation 5ith respect to the conflictG the matter 5as
not am'i.uous to anyone on the 'attle field6 The matter 5as too clear for the Umayyads to
have 'een a'le to o'fuscate it 'y their propa.anda6 &hoever tooA to deviation on that day
must have follo5ed mis.uidance 5ith full Ano5led.e and no one .ot mis.uided 'ecause of
havin. confused truth 5ith falsehood6
On the day of Ashura, -usayn #as% stood 'et5een the 'attle lines and addressed the Umayyad
army sayin.:
OO peopleI Tell me: 5ho am 8S Then search your souls and re'uAe yourselves, and see
5hether it is permissi'le for you to Aill me and violate my sanctity6 Am 8 not the son of the
dau.hter of your Prophet #+% and the son of his le.atee 5ho 5as his cousin, the first 'eliever
in Dod 5ho accepted 5hat -is Messen.er 'rou.ht from his JordS &as not -amHa, Jord of
the martyrs, my ?father(s@ uncleS &as La(far al!Tayyar not my uncleS -as not the sayin. of
Dod(s Messen.er a'out me and my 'rother sayin. $These t5o are lords of the youths of
paradiseB, reached youS 8f you 'elieve 5hat 8 say ?5ell and .ood@R and it is the truth, for 'y
Dod 8 have never told a lie since 8 Ane5 that Dod detests the one 5ho lies and that it harms its
fa'ricator R6
O8f you dis'elieve me, there are amon. you those 5ho 5ill tell you if you asA6 AsA La'ir i'n
A'dillah al!Ansari, A'u +a(id al!)hidri, +ahl i'n +a(ad al!+a(idi, Qayd i'n Ar,am and Anas
i'n MaliA6 They 5ill tell you that they have heard this sayin. of Dod(s Messen.er #+%
concernin. me and my 'rother6 8s this not deterent enou.h for you a.ainst spillin. my
'loodSO
Then +himr said: $8 must 'e 5orshippin. Dod on a frin.e if 8 Ano5 5hat he is sayin.6B
-a'i' i'n MuHahir said to him: $"y Dod, 8 thinA you are 5orshippin. Dod on seventy
frin.es6 8 'ear 5itness that you are sayin. the truth that you do not Ano5 5hat he is sayin.,
for Dod has put a seal on your heart6B
2>M
The plainness of truth and falsehood, and also .uidance and deviation in this arena had
divided it on that day into t5o .roups, on the 'asis of loyalty and repudiation6 &hoever stood
'y -usayn #as%, his family and companions 5as sho5in. loyalty to Dod, -is Messen.er #+%
and the 8mams #as% of the Muslims after him, and repudiatin. NaHid and his .overnors,
soldiers and courtiers6
&hoever did not stand 'y -usayn #as% on that day, his loyalty must have 'een for NaHid and
his repudiation a.ainst Dod(s party6 The preteEt of confusion or i.norance could 'e accepted
from no one6 The preteEt of one 5ho sat on the fence, 5ho 5as indifferent to 5hat 5as
happenin. on the 'attlefield, could also not 'e accepted6
Therefore 5hoever Ane5 that -usayn #as% had sou.ht for help in order to support Dod(s
reli.ion and heard his call 'ut neither supported him nor .ot enra.ed and a..rieved on
account of him, nor attempted to defend him, must have in fact 'een pleased 5ith those
people(s action and automatically fell 5ithin the sphere of those to 'e cursed and repudiated6
8n Eiarat .arith 5e read:
May Dod curse the people 5ho Ailled youP
May Dod curse the people 5ho oppressed you P
May Dod curse the people 5ho heard of that and accepted it6
These are part of the peculiarities of the days of separation in history 5hich separate the
people completely6 The dividin. line here is loyalty and repudiation 5hich divides the people
into t5o camps and does not accept the position of spectators 5ho stand on the periphery of
the 'attlefield, preferrin. their 5ell!'ein.6 Those 5ho remain o'servers 5hen conflicts 'reaA
out mi.ht thinA that they can escape their reli.ion if they avoid 'oth camps, 'ut they do not
Ano5 that they are enterin. headlon. into predicamentI Dod the *Ealted said: ">ook# They
have already fallen into !redicament"
2>>
May Dod have mercy on Quhayr i'n al!Fayn for he had full a5areness and insi.ht on the day
he 5ent out to5ards them ?the enemy@ ridin. his lon.!tailed horse and 5ell!armed6 -e said:
OO people of )ufaI "e5are of Dod(s punishmentI "e5areI 8ndeed it is the duty on a Muslim
2>M
6 TariAh al!Ta'ari =: 00M6
2>>
6 Fur(an, Ch: :, Ks: >:6
to advice his 'rother Muslim and 5e are still 'rothers follo5in. one reli.ion, so lon. as the
s5ord has not come do5n 'et5een us6 Nou deserve our admonition, 'ut 5hen the s5ord
descends ?all@ 'onds 5ill 'e severed and 5e 5ill 'ecome one nation and you another6
Dod has tested us and you 5ith the descendants of -is prophet Muhammad #+% to see our
action and yours6 &e are invitin. you to help them and a'andon these despots NaHid and
U'aydullah i'n Qiyad for you 5ill not .et anythin. from them eEcept harm, as lon. as their
po5er lasts6 They 5ill .or.e out your eyes, cut off your hands and feet, mutilate you and
han. you on the trunAs of palm trees6 They 5ill Aill your eEemplars and those versed in the
Fur(an amon. you, liAe -ujr i'n (Adi, and -ani i'n Ur5a and their types6O
The people reviled him and praised U'aydullah i'n Qiyad and added: O&e shall not depart
until 5e Aill your man and those 5ho are 5ith him or unless 5e send him alon. 5ith his
companions to U'aydullah i'n Qiyad in su'mission6O
Then Quhayr said: O+ervants of DodI The son of /atima is more entitled to love and support
than the son of +umayyah6 "ut if you do not help them, 8 commend you to Dod(s care that
you should not Aill them6 Open the 5ay 'et5een the man and NaHid, for 'y my life, NaHid
5ill 'e contented 5ith your o'edience 5ithout you Aillin. al!-usayn #as%6
Then +himr shot an arro5 at him and said: O)eep ,uietI May Dod silence your noiseI &e are
fed up 5ith your prattle6O
Quhayr said: OO son of the one 5ho urinates on his heelsI 8 am not talAin. to you 'ecause you
are only an animal6 8 do not thinA that you have learnt even t5o verses of the "ooA of Dod6
)no5 that the humiliation of the Day of Resurrection and a painful chastisement a5aits you6
Then he ?Quhayr@ turned to the people and said loudly:
O+ervants of DodI Do not 'e seduced into leavin. your reli.ion for that uncouth man and his
ilA6 "y Dod, the intercession of Muhammad #+% 5ill not include a people 5ho spill the 'lood
of his descendants and his family and Aill those 5ho help them and defend their 5omen folA6O
Then a man from his camp called Quhayr sayin.: OA'u A'dillah ?i6e6 8mam -usayn@ is
sayin.: Come 'acA6 "y my life, you have advised these people, as if a 'eliever of PharaohBs
people had admonished his people and intensified his plea, if only advice and conveyance ?of
information@ is of any avail6O
2>3
A /e2ator &heatre
&e inherited loyalty and repudiation from the 'attle theatre of Al!Taff on the day of Ashura6
-ad it not 'een for Ashura 5e ourselves 5ould not have 'een ac,uainted 5ith loyalty and
repudiation eEcept loyalty for the rulers and the Ain.s ho5ever they mi.ht 'eG and
repudiation of their enemies 5hoever they 5ere, since loyalty 5ould then have 'een the
prero.ative of the man 5ho handled the 5hip even if he 5as unjust, and repudiation 5ould
have 'een a.ainst the one 5ho opposed him even if he invited people to Dod and -is
Messen.er #+%6
Certainly, the Umayyads had corrupted the concepts of loyalty and repudiation 5hich caused
the corruption and destruction of everythin. in this nation6 A nation is, accordin. to the
2>3
6 TariAh al!Ta'ari, =: 0>M6
soundest definition, nothin. 'ut loyalty and repudiation6 The Umayyads Ane5 this fact very
5ell and they also Ane5 the effect an attacA on these t5o pillars 5ould have on the nation(s
eEistence6
May Dod have mercy on al!/araHda,I &hen the 8mam met him on the 5ay and asAed him
a'out the people he left 'ehind, he replied: ONou have asAed the one 5ho is conversant 5ith
the issue6 Their hearts are 5ith you 'ut their s5ords are a.ainst you6O
This is the first step to5ards destroyin. loyalty and repudiation and the neEt one is 5hen the
corruptin. and destroyin. shifts from the s5ords and eEternal stances to the heartsG to love
and hate, and this means everythin. 5ith re.ard to loyalty and repudiation6
The Umayyads had aimed at the most important thin.s for a nation(s eEistence and corrupted
them and ro''ed the people of them6To ruin the loyalty and repudiation of the people they
had to ro' them of their conscience, their 5ill and also their resistance, and 5hen people lose
these three thin.s nothin. 5ill remain of them eEcept dross6
The story of this assault is lon. and 5e 5ill not .o into detail here6 &e have done that in our
'ooA .arith al-Anbiya/6
-usayn #as% had envisa.ed this painful and unfortunate situation 5hen he said in a speech
that 5as all .rief and pain, as he descri'ed the tra.edy of the Muslims of that period: OThe
5orld has chan.ed 'eyond reco.nition: its .ood has turned a5ay and nothin. remains of it
eEcept the drops ?that remain in a container 5hen it is emptied of its 5ater@ and a despica'le
life liAe un5holesome pasture6 DonBt you see that truth is not acted upon and falsehood is not
refrained fromSO
-usayn #as% had no option 'ut to fi.ht the despots himself, 5ith his family and companions
even if they 5ere fe5 in num'er6 Throu.h his tra.ic death he 5as a'le to achieve t5o
important thin.s for 8slam and the Muslims6 These achievements 5ere:
! Restoration of a5areness, 5ill and resistance in Muslim minds6
! +trippin. Umayyad rule of le.itimacy6
8ndeed the death of al!-usayn #as% to.ether 5ith that 'lessed party comprisin. his family and
companions had caused a deep jolt on the lan.uid Muslim souls of that day6 Those people had
left -usayn #as% 5ith only a small 'and of his family and companions, and looAed on as the
a5ful 5ar 'roAe out 'et5een him and the despots, 5ithout taAin. the sli.htest action6
The tra.ic 5ay in 5hich -usayn died, jolted the Muslim conscience 5hich had 'een
suspended 'y Umayyad misrule6 8t restored their 5ill, a5areness and resistance, and this 5as
the .reater of the t5o achievements6 The second one is that it stripped Umayyad .overnment
of le.itimacy6 They 5ere rulin. the Muslims from the position of +uccessor #(halifah% to the
Messen.er of Dod #+% and it 5as from that position that they derived their le.itimacy6 They
also distorted the la5s, values and principles of this reli.ion 'y invoAin. this very position6
&hen -usayn #as% 5ent out to fi.ht that tyrant and 5as martyred 'y the forces of the
Umayyads the people came to Ano5 that Dod(s Messen.er #+%, -is reli.ion and his nation all
denounced the Umayyads6 Althou.h Umayyad rule continued even after -usayn(s death it
'ecame liAe any other rulin. family or temporal rulers and Ain.s: they no lon.er represented
vice.erency to the Messen.er of Dod #+% in the minds of the Muslims6
+ince that date the Muslims reco.niHed t5o different lines: the line of the jurists and the line
of the rulers6 8n the opinion of the Muslims, the line of the jurists 5as the le.itimate one,
eEcept 5hen they o'eyed the rulers6 This is as far as the +unni sphere is concerned6 &ith the
follo5ers of the Ahl al!"ayt #as% the issue 5as much clearer6
&ere it not for -usayn(s death, the people 5ould not have Ano5n the reli.ion eEcept throu.h
the palaces of the Umayyads 5hich 5ere filled 5ith luEury, sports, music, oppression and
murder6 8f the martyrdom of -usayn and his family and companions had not taAen place
nothin. 5ould have remained of 8slam 'ut its name6 8t is just liAe 5hat -usayn #as% said to
Mar5an on the day he invited him to pay alle.iance to NaHid:
O/are5ell to 8slam if the nation is put to test 5ith ?the rule of@ a herdsman liAe NaHidO
5motional Co-5?istence "ith &he Al-&aff &ra2edy As 5?pressed In Liyarat
Ashura
The teEt that is Ano5n as Eiyarat Ashura forcefully and clearly em'odies loyalty and
repudiation as it should 'e and crystalliHes all the loyalty and repudiation that a'ounded in
the 'attlefield of Al!Taff and has dra5n people to5ards it since that 5onderful historic day in
the year =2 A6-6 &hen one reads the teEt of Eiyarat Ashura one stron.ly senses a feelin. of
coeEistence 5ith it since that very day, and it is a feelin. that is Ano5n and felt 'y those 5ho
are accustomed to and constantly read this teEt6 The tra.ic 5ords that appear in this 0iyarah
truly, precisely and su'tly convey our emotional and transparent coeEistence 5ith the tra.edy
of Al!Taff:
TThe calamity is surely .rievousG very heavy and distressin. indeed is your tri'ulation on us
and on all the people of 8slamG heavy and distressin. indeed is your tri'ulation on the heavens
and on all its inha'itantsPR -o5 .reat a tri'ulation it is and ho5 .reat a calamity it is for
8slam, for all the heavens and the earthIU
8t is on purpose that the Ahl al!"ayt #as% and the scholars of their school emphasiHe the
constant recitation of this 0iyarah. Readin. this teEt transports us to the Ashura environment
and conveys to us the meanin.s of loyalty and repudiation that a'ound in Ashura6 8t also
conveys to us the values that overflo5 from them and consolidate those concepts in our souls6
Joyalty and repudiation dra5s the distantly related near and pushes close relations a5ay6
The ideas 8 am puttin. do5n in this discussion are some meditations a'out loyalty and
repudiation as they appear in Eiyarat Ashura, in the hope that Dod may 'esto5 on us their
flavour and the lofty concepts 5hich this 0iyarah is full of6 The follo5in. ideas derived from
it have 'een meditated upon:
)cenes of /oyalty and 6epudiation in Liyarat Ashura
Joyalty and repudiation cover the 5hole scope of man(s life, time, place and .eo.raphy6 8 do
not Ano5 of a situation that covers man(s life the 5ay this one does6 They divide history into
t5o parts, a part for Dod(s friends and another part for Dod(s enemies6
&e are no5 livin. 5ith A'raham #as%, 9oah #as%, Moses #as%, Lesus #as%, Dod(s Messen.er #+%
and the 8mams #as% from his family 5ho came after him, the .uided, the .uides6 &e pay
alle.iance to them and follo5 their .uidance the same 5ay as if 5e 5ere livin. 5ith them in
their o5n times, and 5e hope to remain to.ether 5ith them 'oth here and in the hereafter6 On
the other hand 5e turn to Dod in repudiation of Pharaoh, -aman, 9imrod, the +a''ath!
'reaAers, Men of the Ditch and the murderers of the 8sraeli prophets, and 5e also repudiate
A'u +ufyan, A'u Lahl, Mua5iyya and NaHid, as thou.h 5e 5ere present durin. their times6
The interposin. centuries and epochs of history do not o'scure our loyalty to the first .roup
nor our repudiation of the second6 8t is a peculiarity of loyalty and repudiation that they
transcend epochs and centuries to join the ends of a sin.le journey over the a.es6 &e feel
today the .rief for -usayn #as%(s ordeals and death in )ar'ala as if the tra.ic incident
happened in our o5n lives6
+imilarly, these t5o issues transcend .eo.raphy6 Today 5e are partners to the Muslims of
Palestine, )ashmir, "osnia, Chechnya, PaAistan and 8ra, in the tyranny, sufferin., murder
and deprivation 5hich they are endurin. at the hands of Dod(s enemies, as if these thin.s are
happenin. to us and our families6 8n the same vein, 5e are hostile to 8srael and America as if
they are carryin. out a..ression a.ainst our o5n families and homes6
8ndeed loyalty and repudiation dra5s near the distant ones and separates those 5ho are near
one another6 Many a 'rother is hostile to5ards his full 'rother 'ut loyal and sympathetic to
his 'rothers in reli.ion, althou.h not in 'lood, in fara5ay parts of the earth 5ithout seein.
them, Ano5in. their names or even seein. their pictures6 Joyalty and repudiation joins
+alman al!/arisi 5ith the Prophetic -ousehold and separates A'u Jaha' from it, eEpellin.
and condemnin. him6 "Nerish the hands of Abu >ahab and Nerish he#"
2>=
Thus loyalty and repudiation transcend time and place and cover the domains of history and
.eo.raphy6 They also cover the scope of man(s life: his soul, his heart, his intellect, his
education, his social relations, his political life, his 5ar and his peace6 9o aspect of his life,
his 'ehaviour, personality and thou.ht, his love, hate and desire and all that surrounds him,
remains outside the scope of loyalty and repudiation6
8n Qiyarat Ashura 5e meet 5onderful scenes of loyalty and repudiation that spread over all
dimensions of man(s life6 +ome eEamples of them are cited 'elo5:
/oyalty, 6epudiation And $ostility
This is an eEtensive topic that affects maintainin. or severin. of relationships, love and hate6
8t is mentioned repeatedly in Eiyarat Ashura:
O8 am seeAin. proEimity to Dod throu.h payin. alle.iance to you and repudiatin. those 5ho
fou.ht you and declared 5ar on you6 8 am friendly to the one 5ho is loyal to you and hostile
to the one 5ho is hostile to you6O
The contrast 'et5een loyalty and repudiation, and loyalty and hostility accurately eEplains a
'eliever(s stand in the theatre of confrontation that eEtends over the a.es till today6 Joyalty to
the family of Dod(s Messen.er #+% and hostility to their enemiesW the matter could not have
2>=
6 Fur(an, Ch: 222, K+: 26
'een more eEplicitI
@reetin2s 0f Peace And Cursin2
This loyalty turns into peace in social relations and also into pleas of eEpulsion from the
sphere of Dod(s mercy and severin. of social relations6 8n Eiyarat Ashura 5e read: OPeace 'e
on you, O son of the Messen.er of Dod #+%I Peace 'e on you, O son of the Commander of the
/aithful #as%I Peace 'e on you, O son of /atima al!Qahra #as%I May Dod curse the people 5ho
laid the foundation of ine,uity and oppression a.ainst you, the Ahl al!"ayt #as%6 May Dod
curse the people 5ho pushed you a5ay from your positions and removed you from the ranAs
5hich Dod has assi.ned you6O
Dreetin.s are a declaration of love, affection, cooperation and actin. peacea'ly to5ard a
person6 A curse is a declaration of separation and severin. of ties and eEpulsion6
Peace And "ar
Joyalty and repudiation are an amaHin. affair6 They start from intentions, hearts, culture,
pu'licity, literature, poetry and literary contests and eEtend to confrontation and 'attlefields6
8t is said in Eiyarat Ashura:
O8 am at peace 5ith 5hoever is at peace 5ith you and at 5ar 5ith 5hoever fi.hts you, to the
day of Resurrection6O
The duration of this peace or 5ar 5ill not end till the Day of Resurrection 5hen Dod 5ill
separate the people6
Another section reads:
O8 am at peace 5ith 5hoever is at peace 5ith you, at 5ar 5ith 5hoever is at 5ar 5ith you,
loyal to 5hoever is loyal to you and hostile to 5hoever is enemy to you6O
This repetition, emphasis and careful 5ordin. are surely done for some si.nificant reason6
The ,uestion of loyalty and repudiation constitute the essence and spirit of this reli.ion6
Therefore, a 'eliever must consider these t5o issues carefully 5ith respect to all areas of his
life6 &ithout this his faith 5ill not 'e complete6
Association And Disassociation
Amon. the instances of loyalty and repudiation in this 0iyarah there is the ,uestion of
association, a complete association in 'oth this and the neEt 5orld, and also that of
separation6 &e read from this 0iyarah:
O+o 8 pray to Dod to let me 'e 5ith you in this 5orld and the neEt, and to confirm for me a
.ood standin. 5ith youPO
There are t5o forms of association: a true one and a false one6 The second type of
companionship is that of the 'eliever 5ho is seen conversin. 5ith the man 5ith t5o .ardens
#Fur(an 2<: M0!>>% and this is not the re,uired type of association6 The re,uired one is the one
5hich proves true 'oth in ease and in difficulty6
8n the same 0iyarah there is this prayer: OAnd maAe firm for me a .ood standin. 5ith Nou
to.ether 5ith -usayn #as% and those companions 5ho laid do5n their lives in his defense6O
/irmness and .ood standin. 5ith Dod is to 'e coupled 5ith 'ein. to.ether 5ith -usayn #as%
as the section ,uoted a'ove sho5s: (5ith Dod( and (to.ether 5ith -usayn6O 8t cannot 'e
other5ise, for every .ood standin. 5ith Dod must necessarily 'e to.ether 5ith Dod(s
ri.hteous servants and friends, and conversely, every .ood standin. 5ith Dod(s friends 5ill
necessarily 'e 5ith Dod6
This companionship #maiyyah% is for the ri.hteous servants of Dod 5ho are true to their
5ord in ease as 5ell as in difficulty, and Dod has commanded us to cultivate it:
"", you who have faith# Ie wary of God and be with the truthful."
2>;
"ut this companionship re,uires patience and for'earance6
"5ontent yourself with the com!any of those who !ray to their >ord morning and evening,
desiring .is Oace, and do not lose sight of .im by desiring the glitter of the life of this
world. And do not obey him whose heart we have made oblivious to "ur remembrance,
who follows his own desires and whose conduct is *mere+ !rofligacy."
)5J
This companionship is the one that is maintained on the lon. and arduous road of o'edience
to Dod and -is Messen.er #+%, so he 5ho o'eys them is to.ether 5ith Dod(s ri.hteous
servants6
"Whoever obeys God and the A!ostle ?0C, are with those whom God has blessed/ the
!ro!hets, the truthful, the witnesses and the righteous, and what ecellent com!anions
they are#"
)56
&hat 5onderful company this is, and 5hat 5onderful companions they really areI OP and
eEcellent companions they areIO This companionship is an all!inclusive one in this 5orld and
the neEt, in life and in death6 &e pray to Dod in Eiyarat Ashura:
OO DodI MaAe my life liAe the life of Muhammad and the /amily of Muhammad #as% and my
death liAe the death of Muhammad and the /amily of Muhammad #as%6O
This is amon. the 'est short supplications, for no life is 'etter than the life of Muhammad #+%
and the /amily of Muhammad #as% and no death is 'etter than their death, and no
companionship is 'etter than 'ein. 5ith Muhammad #+% and the /amily of Muhammad #as%6
8n the #unut #supplication 5hich is recited 5hile standin. in prayer% of the prayer of 8d al!/itr
#the festival endin. the month of Ramadan% 5e read:
O8 'eseech you, for the saAe of this dayP 'less Muhammad #+% and the /amily of
Muhammad #as% and admit me into all the .ood into 5hich you admitted Muhammad #+% and
the /amily of Muhammad #as% and 'rin. me out from all evil from 5hich you 'rou.ht out
2>;
6Fur(an, Ch: :, Ks: 22:
2><
6 Fur(an, Ch: 2<, Ks: 0<6
2>:
6 Fur(an, Ch: >, Ks: =:6
Muhammad and the /amily of Muhammad, May Nour 'lessin.s 'e on him and on them all6O
This is the 'est thin. a servant can seeA from Dod the *Ealted 5hen he prays6
8n contrast to this companionship is the total separation from the enemies of Dod, -is
Messen.er #+% and -is friends, in their moments of sadness and joy, their customs, their
social .atherin.s and their culture, norms and ethics6
8n Eiyarat Ashura 5e denounce the enemy(s feelin.s of happiness, joy and deli.ht on account
of their success a.ainst the -ousehold of Dod(s Messen.er #+% and the death of al!-usayn
#as% and his family6 &e part 5ays 5ith them in terms of feelin.s, sentiments and emotions6
Ponder over this section:
OO DodI This is a day #Ashura day% in 5hich the Umayyads and the son of the liver!eatin.
5oman found deli.ht6 This is a day 5ith 5hich the family of Qiyad and the family of Mar5an
5ere pleased 'ecause they Ailled -usayn #as%P O DodI Compound Nour curse on them and
su'ject them to a painful chastisement6U
OO DodI 8 am seeAin. proEimity to you on this dayG at this my place and all my life, 'y
repudiatin. and cursin. them, and throu.h pled.in. alle.iance to Nour prophet and the
/amily of Nour prophet #on 5hom and them 'e peace%6O This total separation and complete
association are the outcome of repudiation and loyalty in man(s life6
Distress And Gen2eance
Another instance of loyalty and repudiation that is eEhi'ited in this 0iyarah is the distress that
is felt 'ecause of 5hat 'efell -usayn #as% and his family, and the plea for success in taAin.
reven.e on his enemies and Aillers, may Dod curse them6 "ut 5ho are the Aillers of -usayn
a.ainst 5hom 5e may seeA to taAe ven.eanceS The ans5er is: *very oppressor 5ho is
pleased 5ith -usayn(s death is a partner to his Aillers, 5herever he is placed 'y history,
5hether in our time or 'efore it6 The horror 5e eEperience on account of -usayn(s death is
amon. the effects of loyalty in our lives, and there can 'e no true loyalty 5ithout joinin. the
Ahl al-Bayt #as% in their tri'ulations and 5hat they tasted at the hands of the oppressors, 'y
5ay of these emotions and sentiments6
Jet us ponder over this section of Eiyarat Ashura:
O8ndeed the loss is very a.oniHin.G your disaster is momentous and a.oniHin. to us and to all
the adherents of 8slam6 Nour disaster is indeed momentous and a.oniHin. in the heavens and
to all the inha'itants of the heavens6 8t is a disaster that is so .reat, and the loss in its 5aAe is
so .reat, for 8slam and for all the heavens and the earth6O
8t has 'een reported in a sound hadith that if any 'eliever .rieves on 5hat has 'efallen
-usayn and his companions Dod 5ill .ive him a re5ard similar to theirs and .ather them
to.ether6 8n contrast to this .rief and sadness for the death of -usayn #as%, there is
supplication for success in punishin. the Aillers of -usayn6 Thou.h 5e 5ere not 'eside
-usayn #as% on the day of Ashura in =2 A6-6 in )ar'ala, 5e shall not miss the chance to
aven.e the 'lood of -usayn #as% and his companions on the Aillers and those 5ho are inclined
to them, 'y Dod(s 5ill6
Jet us consider this part of Eiyarat Ashura:
O8 pray to Dod 5ho has honoured you and honoured me throu.h you, to 'esto5 on me the
a'ility to aven.e you?r 'lood@ to.ether 5ith the *Epected 8mam from the -ousehold of
Muhammad #+%6O
One may asA: 5here do you find those 5ho Ailled or oppressed -usayn #as% to eEact
ven.eance on themS Jet us allo5 the Fur(an to supply the ans5er, for in it there is li.ht and
insi.ht: Concernin. the Le5s 5ho 5ere contemporary 5ith the Messen.er of Dod #+% 5hen
they re,uested him to 'rin. them an offerin. that 5ould 'e consumed 'y fire, as a condition
for their 'elief in him, the Most -i.h says:
:*To+ those who say EGod has !ledged us not to believe in any a!ostle unless he brings us
an offering consumed by*heavenly+ fire, say, EA!ostles before me certainly brought you
manifest signs and what you s!eak of. Then why did you kill them, if you were truthfulD,
231
-o5ever, the Le5s at the time of the Prophet #may Dod 'less him and his family% did not Aill
any prophet, so 5hy did Dod the *Ealted ascri'e the Aillin. of the prophets to themS :"'hen
why did you (ill them, if you were truthful9"
The eEplanation of this in the "ooA of Dod is that these people accepted the action of their
forefathers, and 'ecause of that Dod held them accounta'le for the crimes of those people and
condemned them accordin.ly6 &e shall thro5 more li.ht on this point 5hen 5e discuss
.eneraliHations on loyalty and repudiation, Dod 5illin.6
"ased on this Fur(anic 5ay of vie5in. thin.s, every oppressor, murderer or criminal, every
tyrant 5ho is deli.hted at the death of -usayn #as% is partner to his Aillin.6 *very despot 5ho
causes havoc in the land 'y Aillin., tyranniHin. and oppressin. Dod(s servants must
necessarily 'e pleased 5ith the murder of -usayn #as% and have a part in it6
/oyalty And 6epudiation Are &wo Faces 0f &he )ame Luestion
Joyalty and repudiation are t5o faces of a sin.le issue and it is throu.h repudiation that
loyalty is found6 A pled.e of loyalty that is not coupled 5ith repudiation does not cost
anythin.6 8t is not a 'urden at all to treat all contendin. parties 5ith courtesy and pretense of
love 5ith the aim of earnin. their friendship and respect and also to save oneself from the
inconveniencies of opposition6
-o5ever, this action remains no more than mere courtesy and a sho5 of affectionG that has no
value in terms of loyalty6 Joyalty is to 'elon. and not a ceremony or pretense of love, and
one cannot 'elon. to a cause 5ithout separatin. from its antithesis6 Association in the arena
of conflict cannot taAe place 5ithout a separation6
The Messen.er of Dod #+% said to Ali #as%: OJoyalty to you 5ill not 'e accepted unless ?it is
coupled@ 5ith repudiatin. your enemies6 This is 5hat Da'riel communicated to me6 +o let
anyone 5ho 5ishes, 'elieve it, and let anyone 5ho 5ishes, dis'elieve it6U
232
231
6 Fur(an, Ch: M, Ks: 2<M6
232
6 "ihar al!An5ar, 0;: =M6
8mam al!+adi, #as% said to al!+af5an: O)no5 that loyalty is incomplete, affection impure and
friendship not relia'le unless it is coupled 5ith repudiatin. their ?the Ahl al!"ayt@ adversary
5hether he is close or distant6U
230
There is a stron. emphasis on the motto $loyalty and repudiationB in a num'er of places in
Eiarat Ashura, T8 am seeAin. proEimity to Dod, -is Messen.er, the Commander of /aithful,
/atima, al!-asan and you #as% throu.h 'ein. loyal to you and repudiatin. anyone 5ho fou.ht
you and declared 5ar on you, and throu.h repudiatin. anyone 5ho laid the foundation of
oppression and injustice a.ainst you6O
O8 seeA proEimity to Dod, then to you 'y pled.in. alle.iance to you and repudiatin. your
enemies and those 5ho declared 5ar on you, and 'y repudiatin. their follo5ers6O
The purpose of this emphasis is so that the people may not incline to5ards their comfort and
5ell!'ein. and only voice their alle.iance and leave out the repudiation, since on the
'attlefield loyalty has no meanin. 5ithout repudiation6
/oyalty And 6epudiationH Blessin2 And $onour &hat @od Bestowed 0n
#an
Jife has 'een a theatre for conflict ever since man inha'ited the earthP and this is history6
-istory is the story of the contention 'et5een the aEes of monotheism and polytheism and all
manAind fall into t5o sections: One section considers alle.iance to Dod to 'e their focal point
and they are the callers to5ards monotheism6 The others pay alle.iance to taghut as their
centre and they are the polytheists6 Dod the *Ealted 'rin.s the first .roup out of darAness into
li.ht, and the second .roup is driven out of the li.ht and led into darAness 'y taghut6
"God is the !atron of the faithful/ .e brings them out of darkness into the light. As for the
faithless, their !atrons are the taghut ?rebelsC who drive them out of the light into
darkness. They shall be the inmates of the Oire and they shall remain in it forever,,
23M

"oth centres spread in different directions throu.h different eEtensions in life6 The first centre
eEtends throu.h the Messen.er of Dod #+%, those vested 5ith authority #ulu al!amr%, and the
'elievers6
""bey God and obey the A!ostle and those vested with authority among you.,
23>
"'our !atron is only God, .is A!ostle and the faithful who maintain the !rayer and give
the 1akat while bowing down.,
233
The centre of re'ellion also possesses a domain of love6 8t comprises the community of
taghut and its eEtensions6 *very nation is a close!Anit .roup that is united 'y a set of or.anic
relationships 5hich the -oly Fur(an descri'es in these precise terms: "'hey are ali(e; 7'hey
are :omrades of one another;. "elievers are a sin.le nation6 Dod the *Ealted says: M&he
230
6 "ihar al!An5ar, 0;:3<6
23M
6 Fur(an, Ch: 0, Ks:03;6
23>
6 Fur(an, Ch: >, Ks:3:6
233
6 Fur(an, Ch: 3, Ks:336
faithful men and women, are comrades of one another;
23=
and : those who give them
shelter and hel!, it is they who are truly the faithful.,
23;
The faithless and the hypocrites are
also one nation: 9The faithless are associates of one another;
23<
Thus human society consists of t5o sections, t5o nations, t5o aEes, and for each there is a
loyalty and repudiation, a connection and a separation, an association and an estran.ement6
Joyalty and repudiation divides the scene of life into t5o distinct and opposin. .roups6 9o5
5here is one(s position in this chartS To 5hich aEis does one 'elon.S &ith 5hich .roup 5ill
one 'e classifiedS These are amon. the most important and most momentous ,uestions that
face manAind, and their value lies here6The value of man resides in the position one occupies
and the stand one taAes on this chart: is it 5ith Dod, -is prophets and -is friends, or 5ith
taghut and 'ase desiresS
8t is indeed misera'le for a person to live this life 5ithout Ano5in. 5here he stands, 5ith
5hom he stands, to 5hich aEis he 'elon.s, 5hom to fi.ht, 5ith 5hom to live peacefully and
supportS The least to 'e said a'out such people is that they live a life of confusion, and the
most .rievous ruin and confusion taAes place in the theatre of confrontation 5hen one is
forced to determine oneBs stand in it6
Man certainly lives this life in a theatre of conflict from 5hich there is no escape6 Therefore
one cannot 'ut determine his stand vis!V!vis this conflict6 The most dan.erous thin. is for one
not to Ano5 5here he stands in this contest: that is, to live in confusion in the midst of this
conflict6
+uch people 5ill, most certainly, slip into the camp that opposes monotheism for they cannot
stay lon. in their confusion6 They 5ill soon taAe the position that is unfriendly and hostile to
Dod(s friends6 +urely to have loyalty to Dod, -is Messen.er #+% and -is friends, and
repudiate -is enemies is a form of a5areness and Ano5led.eG it is the most su'lime type of
Ano5led.e and a5areness6 Dod has honoured us 5ith this Ano5led.e and saved us from loss,
confusion and darAness6
Dod(s 'lessin.s are many and .reat and the .reatest 'lessin. 5hich -e has honoured us 5ith
is that of Ano5led.e, loyalty and repudiation6 Eiyarat Ashura points to this 'lessin. of Dod to
us:
T+o 8 pray to Dod 5ho .ave me the honour of Ano5in. you and Ano5in. your friends, and
endo5ed me 5ith repudiatin. your enemies, to put me in your company 'oth in this and the
neEt 5orld6U
8ndeed Dod the *Ealted has 'esto5ed us 5ith immense .ifts and 'lessin.s amon. the .reatest
of 5hich is loyalty6 /rom A'u LaBfar al!"a,ir #as% 5ho said: T8slam is 'uilt on five thin.s:
prayer, fastin., 0a(at, pil.rima.e and loyalty #wilayah%6U Qurarah said: 8 asAed: &hich is the
'est amon. these thin.sS -e said: TJoyalty is the 'est 'ecause it is the Aey to the rest and the
one to 5hom loyalty is to 'e pled.ed #al-wali% is their .uide6U Then he added: TThe peaA of
the affair, the door of ?all@ thin.s and the ?source@ of earnin. the pleasure of the Merciful is to
23=
6 Fur(an, Ch: :, Ks:;26
23;
6 Fur(an, Ch: <, Ks:;>6
23<
6 Fur(an, Ch: <, Ks:;M6
o'ey the 8mam after Ano5in. him6U
23:
/rom LaBfar i'n Muhammad, from his father, from Ali #as% or al!-asan i'n Ali #as% 5ho said:
Dod has made five duties o'li.atory and he did not maAe anythin. o'li.atory 'ut the .ood
and 'eautiful6 ?They are@: prayer, fastin., HaAat, pil.rima.e, and loyalty to us, 5e the Ahl al!
"ayt6 The people dischar.ed four of them and treated the fifth one li.htly6 "y Dod they 5ill
not have the four completely until they complete them 5ith the fifth6U
2=1
&ithout loyalty and repudiation, man 5ill remain confused 5ith no focus or line of action
5hich may put his life in order6 &hen he pays alle.iance to Dod, -is Messen.er #+% and -is
friends 5hom -e commands us to 'e loyal to, and repudiates their adversaries, he finds a
position in this life and remains in it6
Deneralisin. #tamim% loyalty and repudiation is amon. the Ano5n aspects of this reli.ion6
"y virtue of this .eneraliHation the 'ases of loyalty and repudiation are eEtended .reatly6
Joyalty covers those 5hom Dod made it o'li.atory for the 'elievers to pay alle.iance to, 'e
loyal to, love and 'e pleased 5ith them in all a.es6 Repudiation covers DodBs enemies 5hom
-e commanded us to denounce, and all those 5ho 'efriend them and accept their actions for
all time6
The eEtension also includes re5ard and punishment, condemnation and protest6 +ome people
5ho 5ere not present in the jihad and did not suffer hun.er and oppression, nor 5ere they
touched 'y the s5ord 5ill also 'e re5arded 'ecause they loved the fi.hters and 5ere pleased
5ith their actions6 +imilarly, punishment 5ill include some people 5ho did not commit any
murder 'ut loved the Aillers and 5ere pleased 5ith their deeds6 Therefore, Dod 5ill punish
them for the crimes of the Aillers6
The cause of these eEtensions is the issue of approval and an.er6 Approval arises from love
5hile an.er stems from hate6 &hen a person is pleased 5ith a peopleBs action he is deemed a
partner to them and re5arded if the action is .ood or punished if it is 'ad6 &hen a person is
an.ry 5ith a people he repudiates them6
Jove and approval join one to those 5hom he loves or approves of6 +imilarly, hate and an.er
separates one from those 5hom he hates or is an.ry 5ith6 8t is a factor that causes association
or separation6 +ince those Le5s 5ho 5ere contemporaries to the Messen.er of Dod #+%
accepted the action of their forefathers of Aillin. the prophets, Dod Almi.hty considered them
responsi'le for their forefatherBs crimes, condemned them for it, forced the proof for it
a.ainst them, althou.h they did not live in their times, much less have a role in their Aillin.6
/rom Muhammad i'n al!Ar,at, from A'u A'dillah al!+adi, #as% 5ho said: TDo you stop over
at )ufaSU TNesU, 8 replied6 TThen you do see the Aillers of -usayn amon. youSU, he asAed6 8
said to him: TMay 8 'e your ransomI 8 have not seen a sin.le person from them6U -e said:
TThen you do not consider as Ailler anyone 'ut the person 5ho Ailled or the one 5ho ordered
itS -ave you not heard the sayin. of Dod: TApostles before me ha8e :ertainly brought you
manifest signs. 'hen why did you (ill them, if you were truthful9;S &hat apostle did those
livin. 5ith Muhammad #+% Aill, since there 5as no apostle 'et5een him and Lesus #as%S
-o5ever, they did approve their Aillin. and 'ecause of that they are called Aillers6
2=2
23:
6 "ihar al!An5ar, =<: MM06
2=1
6 "ihar al!An5ar 0M: 2136
2=2
6 Tafsir al!"urhan 2:M0<6
To approve of a thin. maAes the one 5ho approves a partner in the action of the one 5ho is
.iven the approval, 5hether the action is .ood or 'ad, 5hether the approver also does the
action or not6 This partnership eEtends to all the outcomes of the action: re5ard, punishment,
responsi'ility and condemnation6
The Commander of the /aithful #as% #accordin. to the version of +harif al!Radi in 9ahj al!
"ala.hah% said: TO peopleI &hat 'rin.s people to.ether is consent #al!rida% and resentment
#al!saAhat%6 ThamudBs she!camel 5as Ailled 'y one man 'ut Dod included them ?all@ in
punishment since they all consented to it6U The Dlorious Dod said: $"ut they hamstrun. her
5hereupon they 'ecame re.retfulB 8t 5as not lon. 'efore their land sanA 5ith a sound liAe
that of a hot plou.h sinAin. into ,uicAsandU
)!2
The Commander of the /aithful #as% said: T-e 5ho accepts the action of a people is liAe one
5ho taAes part in it alon. 5ith them6 Anyone 5ho taAes part in falsehood commits t5o sins:
The sin of the action and the sin of approvin.6U
2=M
+ome .eneral supplications on visitations #0iyarat% of the 8mams #as% read:
T&e 'ear 5itness 5ith our intentions and hearts that 5e are partners of your friends and
supporters of the past in sheddin. the 'lood of the Perfidious #al-+a(ithun%, the Unjust #al-
Qasitun%, the Apostates #al-"ari#un% and the Aillers of A'u A'dillah #as%, the Jord of the
youths of paradise, and 5e re.ret havin. missed those 'attles6U
This is a 5onderful teEt 5hich can 'e comprehended only 'y the learned one 5ho has insi.ht
into DodBs norms in history and society6 This is an eEtensive topic of reli.ious Ano5led.e in
8slamG it is the Ano5led.e of consent #al-rida% and resentment #al-sa(hat%6
"ased on this 5ay of Ano5in., 5e have 'een partners of A'raham #as%, the van.uard of
monotheism, in invitin. people to5ards it, 'reaAin. the idols and stru..lin. a.ainst 9imrod,
the despot of his time6 JiAe5ise, 5e have 'een associates of Moses #as% and Lesus #as% in their
call to monotheism and rejection of tyrants6 &e have also 'een partners of the Messen.er of
Dod #+% in the 5ars he fou.ht6
&e join all the ri.hteous, the saints, the 8mams of Monotheism and .uided callers ?to
reli.ion@ and those 5ho .lorify the name of Dod the *Ealted, throu.hout history6 &e join
them in invitin. the people to Dod, treatin. DodBs servants 5ith sincerity, in remem'erin.
Dod and .lorifyin. -im, in pain and anEiety, in the sheddin. of the oppressorsB 'lood, in their
'lood 'ein. shed 'y the oppressors, in demolishin. the 'astions of injustice and polytheism
and in erectin. the pillars of monotheism, justicePU
2=>
@eneraliIations 0f /oyalty In Liyarat Ashura
There are three sta.es and .eneraliHations on loyalty in this 0iyarah:
8n the first sta.e 5e declare our alle.iance to -usayn #as% 5ith re.ard to the 5ar he fou.ht
2=0
6 9ahj al!"ala.hah 0: 01;6
2=M
6 9ahj al!"ala.hah M:2:2
2=>
6 Al-$i,rat wa al-.ila/ #'y the author%: 2=> R 2=;6
5ith the UmayyadsG the second sta.e eEtends the loyalty to include, in addition to the 8mam,
the souls 5ho rallied around him in )ar'ala and sacrificed themselves in support and defense
of the son of the dau.hter of DodBs messen.er #+%G the third sta.e eEtends to the people 5ho
are loyal to his supporters6 This level of loyalty includes all those 5ho are loyal to them in all
a.es, and anyone 5ho pays alle.iance to them is covered 'y this loyalty6
T8 am seeAin. proEimity to Dod, then to you throu.h alle.iance to you and alle.iance to your
allies6U
This last .eneraliHation of loyalty is all!inclusive and it eEtends over time and place6 /rom
5hat 8mam al!Rida #as% 5rote to al!MaBmun a'out pure 8slam, the section on loyalty
#wilayah% 5e read:
T&ilayah is for the 'elievers 5ho follo5ed the 5ay of their Prophet #+% and did not chan.e or
alter ?anythin.@, people liAe +alman al!/arisi, A'u Dharr al!Dhifari and al!Mi,dad6 &ilayah
is also for their follo5ers and partisans 5ho follo5 their .uidance and 5alA alon. their
path6U
2=3
@eneraliIations 0f 6epudiation In Liyarat Ashura
+imilar to loyalty, repudiation also has a num'er of eEtensions6
The first eEtension of repudiation taAes the form of denouncin. the Aillers, those 5ho
declared 5ar on -usayn #as% and those 5ho paved the 5ay and ena'led them to fi.ht him6
TMay Dod curse the family of Qiyad and the family of Mar5an6 May Dod curse the
Umayyads dynasty6 May Dod curse the son of Marjanah6 May Dod curse Umar i'n +aBad6
May Dod curse +himr6 May Dod curse the people 5ho saddled and 'ridled ?their mounts@ and
traversed the land in order to fi.ht you6 O DodI Curse that 'and 5hich fou.ht -usayn, 5hich
rallied to.ether, paid alle.iance to one another and concurred on Aillin. him6U
8n the second eEtension of repudiation 5e denounce their partisans, their follo5ers and their
allies, and those 5ho pled.e alle.iance to them and those 5ho are pleased 5ith them6This is
an eEtensive .eneraliHation that spreads alon. 5ith time and space6
T8 turn to Dod and to you in repudiatin. them, their supporters, their follo5ers and their
allies6 8 seeA proEimity to Dod throu.h alle.iance to you and repudiatin. your enemies and
those 5ho declared 5ar on you 'y repudiatin. their supporters and follo5ers6U
The third eEtension of repudiation includes those 5ho laid the foundation of injustice on the
Ahl al!"ayt #as%, those 5ho laid the foundations of this monstrous injustice a.ainst the
/amily of the Prophet #as%6
T8 turn to Dod and to -is Messen.er #+% in repudiatin. everyone 5ho laid the foundations of
ine,uity and oppression on you6U
The fourth eEtension includes not only those 5ho oppressed the Ahl al!"ayt #as% 'ut also the
people 5ho acted unjustly to5ard their supporters and follo5ers do5n the centuries up to the
2=3
6 "ihar al!An5ar 21:M3<
present day, for oppressin. these people stems from oppression and ine,uity a.ainst the Ahl
al!"ayt #as% themselves6
TAnd 8 turn to Dod and -is Messen.er in repudiation of anyone 5ho laid do5n the
foundation of that, 'uilt its structures upon it, and 5ent on 5ith his oppression and ine,uity
a.ainst you and your supporters6 8 turn to Dod and to you in repudiatin. them6U
The fifth eEtension is the most inclusive and most eEtensive of all6
TO DodI Curse the first man to cheat Muhammad #+% and the /amily of Muhammad #+%of
their ri.ht, and the last man to follo5 him in that actPU
This .eneraliHation comprises all those 5ho oppressed them and those 5ho condone the
injustice, from the first day to the last, from the first person to the last6 This is amon. the
most all!inclusive .eneraliHations of repudiation6
N N N
#onotheism And Purity 0f Faith Depicted In /oyalty
/oyalty comes under the concept of #onotheism
This is one of the important principles of 8slam and the FurBan is replete 5ith the eEpressions
of this fact6 Dod the *Ealted says 9.ud2ment belon2s only to @odO $e e?pounds the truth
and $e is the best of %ud2es-;
2==
:0overeignty belongs to God. .e has commanded you to
worshi! none ece!t .im.,
2=;
There are many verses eEpressin. the same truth6
9o loyalty can 'e correct eEcept that 5hich comes 5ithin the eEtension of loyalty to Dod and
'y -is permission and command6 Dod says:
:'our authority ?waliC is only God, .is A!ostle and the faithful who maintain the !rayer
and give alms 31akat@ while bowing down ?in !rayerC.,
2=<
Any loyalty that is outside the ran.e of loyalty to Dod is 'aseless and unaccepta'le in 8slam6
Dod the *Ealted says:
:.ave they taken guardians ?awliya%C besides .imD (t is God who is the Guardian ?al@
waliC,
2=:
B
2;1
2==
6 FurBan Ch: 20, Ks: >16
2=;
6 FurBan, Ch: 20, Ks5: =;6
2=<
6 FurBan, Ch: 3, Ks: 336
2=:
6 FurBan Ch: >0, Ks: :6
2;1
6 There is no need to shift the intended meanin. of al-wali since the ver'al noun al-wilayah
is univocal6 *ven if 5e consider it a homonym in its al-wali form ?5hich, therefore, carries
various meanin.s@,the su'se,uent verses 5e cite ade,uately esta'lish the concept of unity of
loyalty6
:0ay, 0hall ( take for guardian *anyone+ other than God, the originator of the heavens
and the earthD,
2;2
:.. <or do you have besides God any guardian or any hel!er.,
2;0
The -oly FurBan eEplicitly affirms this reality6 -ere are some 'lessed verses from the &ise
"ooA of Dod 5hich eEplain this fact6
:&o you not know that to God belongs the kingdom of the heavens and the earthD And
besides God you do not have any guardian or any hel!er.,
2;M
The holy verse affirms that the Ain.dom of the heavens and the earth 'elon.s to Dod and
anyone other than -im does not possess anythin. of them6 /rom this fact, it is clear that
a'solute .uardianship over manAind must necessarily 'elon. to -im and man has no ri.ht to
taAe anyone other than Dod as .uardian6
To the Dlorious Dod 'elon.s a'solute .uardianship and control over all that pertains to man,
'oth his actions and his 'eliefsG no one other Dod has the ri.ht to manBs .uardianship eEcept
'y -is permission and command, and 5ithin the eEtension of -is .uardianship6 The holy
verse conveys the restriction of .uardianship to Dod alone from t5o an.les:
#a% The fact that the heavens and the earth 'elon. to Dod alone and therefore, the
.uardianship over manAind should 'e only -is, to the eEclusion of all -is creatures6
#'% The literal meanin. since the pair of articles maKilla is one of the articles 5hich denote
restriction ?of a su'ject to a predicate or vice versa@ in Ara'ic lan.ua.e6
2;>
Dhayr can replace illa so that it 'ecomes permissi'le to $restrictB 5ith the pair ma-- ghayr.
2;3
One can say "a ,a/ani ahadun ghayr "uhammad #9o one came to me eEcept Muhammad%6
The 5ord duna #'esides% in the holy verse: TAnd 'esides Dod you do not have any .uardian
or any helperU, means ghayr6 "ased on this, the verse employs a restrictive phrasin. 5hich,
5hether vie5ed from form of eEpression or from import, restricts .uardianship to Dod
alone6Restriction #hasr% often involves ne.atin. and affirmin., so it serves to ne.ate the
.uardianship of anyone other than Dod and affirm -is .uardianship6 9umerous verses of the
"ooA of Dod can 'e ,uoted6 Dod the *Ealted says:
"And warn by its means those who fear being mustered toward their >ord, besides whom
?dunahuC they shall have neither any guardian nor any intercessor, so that they may be
God@wary".
2;=
-e says:
OJeave alone those 5ho taAe their reli.ion for play and diversion and 5hom the life of this
5orld has deceived, and admonish 5ith it lest any soul should !erish because of what it has
2;2
6 FurBan Ch: =, Ks: 2>6
2;0
6 FurBan Ch: 0:, Ks: 006
2;M
6 FurBan , Ch: 0, Ks: 21;6
2;>
6 Al!LurjaniBs Hala/il al-I/,a0: 0=16
2;3
6 8'id, 0=<6
2;=
6 Fur(an, Ch: =, Ks: 326
earned/ for it shall not have any guardian besides God nor any intercessor,.
2;;
-e also says:
"(ndeed to God belongs the kingdom of the heavens and the earth. .e gives life and brings
death. And besides God you do not have any guardian or hel!er,.
2;<
8n +urat al!+ajdah, the FurBan says: "(t is God who created the heavens and the earth and
whatever is between them in si days, and then .e settled on the Throne. 'ou do not have
besides him any guardian or intercessor. Will you not then take admonitionD,
2;:
This holy verse clearly indicates the relationship 'et5een Dod(s po5er over the heavens and
the earth and -is .uardianship over creation and -is le.islative .uardianship on man6 8t
indicates also the restriction of .uardianship to Dod, to the eEclusion of others 5hom the
people re.ard as .uardians apart from -im66
2<1
Lust as loyalty to the friends of Dod derives from the concept of monotheism, it also comes
under purity of faith #i(hlas% 'y virtue of the same reason6 Thus, loyalty to Dod(s friends and
taAin. them as .uardians is correct only 5here it is done for Dod(s saAe, 5here a person seeAs
nearness to Dod throu.h it6 Other5ise, such loyalty 5ill have no value6 Therefore, loyalty
comes under the concepts of monotheism and purity of faith6
/rom A'u )halid al!)a'uli 5ho said: A .roup of people came to Ali i'n -usayn i'n Ali #as%
and said: OOur cousins ?lit, sons of our uncle@ called on Mu(a5iya i'n A'i +ufyan seeAin. his
support and .rants 5hile 5e call on you to pay our respects to ?the Ainsmen of@ the
Messen.er of Dod, may Dod 'less him and his family,O
Ali i'n -usayn #as% said: OAnyone 5ho loves us, not for anythin. 5orldly that he may .et
from us, and is hostile to our enemy, not 'ecause of an old .rud.e 'et5een them, 5ill come
to Dod on the Day of Resurrection to.ether 5ith Muhammad, A'raham and Ali #as%6U
True loyalty is that 'y 5hich a person seeAs proEimity to Dod, and one cannot approach Dod
eEcept 'y doin. the thin.s -e commands6 Therefore, loyalty cannot 'e truely correct unless it
is commanded 'y Dod the *Ealted6 Joyalty to the Messen.er of Dod #+% and his Ahl al!"ayt
is a thin. that is commanded 'y Dod and -is Messen.er #+%6 8mam al!+adi, #as% is reported
to have said: 7Dod has bound together obedien:e to the one $e 8ested with authority with
obedien:e to $is "essenger, and obedien:e to $is "essenger with obedien:e to $im.66O
Therefore, 5e seeA closeness to Dod throu.h this loyaltyG 5e do not consider loyalty to the
Ahl al!"ayt #as% as a 5ay of seeAin. 5orldly .ains and the pleasure of the rulers, 'ut that of
earnin. Dod(s pleasure and nearness to -im, +u'lime is -e6O
#onotheism And Purity 0f Faith Depicted In 6epudiation
Purity of /aith as depicted in Repudiation:
2;;
6 Fur(an, Ch: =, Ks: ;16
2;<
6 Fur(an, Ch: :, Ks: 22=6
2;:
6 Fur(an, Ch: M0, Ks: ;6
2<1
6 The Author(s Al!&ailayah 5a al!"ara(ah: :M!:36
This idea has 'een hinted at in Qiyarat Ashura:
OAnd 8 seeA proEimity to Dod and -is Messen.erP 'y repudiatin. those 5ho fou.ht you and
declared 5ar a.ainst you6O
8t has 'een sho5n that real faith means to love and hate for Dod(s saAe6
8t has 'een reported from A'u Muhammad al!AsAari #as%, from his forefathers, that the
Messen.er of Dod #+% one day said to one of his companions:
O+ervant of DodI Jove for Dod(s saAe, hate for Dod(s saAe, 'efriend for Dod(s saAe and 'e
hostile for Dod(s saAe, for you 5ill not .ain loyalty to Dod eEcept this 5ay6 A man cannot
have the taste of faith, even if he prays and fasts much, till he acts that 5ay6 Today most of
the friendships 'et5een the people have turned into 5orldly concerns, they love one another
'ecause of it and hate one another 'ecause of it, and this ?attitude@ 5ill not .ain them
anythin. 'efore Dod6O
)J)
8n another hadith, the Messen.er of Dod #+% one day said to one of his companions: O+ervant
of DodI Jove for Dod(s saAe, hate for Dod(s saAe, 'efriend for Dod(s saAe and 'e hostile for
Dod(s saAe, for loyalty to Dod cannot 'e attained eEcept in this 5ay6 A man 5ill not .et the
taste of faith, even if he prays and fasts much, till he acts that 5ay6U
2<0
/rom A'u A'dillah as!+adi, #as% 5ho said: OThe firmest 'ond of faith is that you love for
Dod(s saAe, hate for Dod(s saAe, .ive for Dod(s saAe and 5ithhold for the saAe of Dod, the
Mi.hty and +u'lime6U
2<M
Therefore, no one can attain loyalty to Dod unless he maAes his
heart sincere to -im so that his lovin. and hatin., his nearness and remoteness ?in social
relations@ and his loyalty and repudiation are all for Dod(s saAe6 Amon. the many ties of faith
there is none as firm as lovin. and hatin. for the saAe of Dod6
/rom A'u A'dillah as!+adi, #as%: T-e 5ho loves an infidel has hated Dod and he 5ho hates
an infidel has loved Dod6U Then he added: TA friend to DodBs enemy is an enemy of Dod6U
)J5
/rom A'u LaBfar al!La5ad #as%: TDod has communicated to a prophet ?sayin.@: Nour
asceticism ?only@ serves to eEpedite your rest and your complete turnin. to Me ?is a form of@
taAin. shelter 5ith Me6 +o have you treated 5ith hostility an enemy of mine or 5ith
friendship a friend of mineSU
)J
/rom A'u A'dillah as!+adi, #as%: TAnyone 5ho loves for DodBs saAe, hates for DodBs saAe,
.ives for DodBs saAe, and 5ithholds for DodBs saAe, has attained complete faith6U
)J!
/rom A'u LaBfar al!"a,ir #as%, from the Messen.er of Dod #+%: TA 'elieverBs affection for a
fello5 'eliever for DodBs saAe is one of the .reatest 'ranches of faith6 +urely anyone 5ho
loves for DodBs saAe, hates for DodBs saAe, .ives for DodBs saAe and 5ithholds for DodBs
2<2
6 "ihar al!An5ar, 0>: 3>6
2<0
6 Al!+adu,(s Al-Amali: <6
2<M
6 Al!+adu,(s Al-Amali: M>36
2<>
6 Al!+adu,Bs Al-Amali: M=16
2<3
6 Tuhaf al!U,ul: >;:6
2<=
6Al!Mahasin: 0=M6
saAe, is amon. the chosen ones of Dod6U
)J*
/rom A'u A'dillah as!+adi, #as%: TThe Messen.er of Dod #+% asAed his companions: T&hich
amon. the 'onds of faith is the firmestSU
They said: $Dod and his Messen.er Ano5 'estB6 +ome said: $8t is prayerB, others said: $8t is
fastin.B, a third .roup said: $8t is pil.rima.eB and a fourth said: $8t is jihad6B
Then the Messen.er of Dod #+% said: TAll 5hat you said is meritorious 'ut it is not that6 The
firmest 'ond of faith is to love for DodBs saAe, to hate for DodBs saAe, to 'e loyal to DodBs
friends and to repudiate DodBs enemies6U
)JJ
/rom A'u LaBfar al!"a,ir #as%: T8f you 5ant to Ano5 5hether there is any .ood in you, you
should checA your heart6 8f it loves the people 5ho are o'edient to Dod, the Mi.hty and
+u'lime, and hate those 5ho sin a.ainst -im then there is .ood in you and Dod loves you6
"ut if it hates the people 5ho are o'edient to Dod and loves those 5ho sin a.ainst him, then
there is no .ood in you and Dod hates you6 A man is an associate of the one he loves6U
)J6
/or the purpose of emphasis, this notion has appeared a num'er of times in Eiyarat Ashura:
TO DodI 8 am seeAin. proEimity to you on this day, in this place and ?all@ the days of my life,
'y repudiatin. the enemies of Muhammad and his /amily #+% and cursin. them6U
Therefore, to repudiate the enemies of Dod and -is friends, liAe loyalty, is a form of
eEpressin. monotheism and purity of faith6
&wo /oyalties Cannot #eet In &he $eart 0f A Faithful Person-
The heart of the faithful cannot contain t5o loyalties 'ecause, as 5e said 'efore, loyalty
comes under the concept of monotheism6 True loyalty is for Dod and for those Dod has
commanded us to pay alle.iance to, and any form of loyalty that falls 5ithin this ran.e is true
loyalty6 On the other hand, any loyalty that is not to Dod, not to 5hat he commands and not
5ithin the eEtension of his loyalty is invalid loyalty6
True loyalties are associated 5ith one another and they all occur 5ithin the ran.e of loyalty to
Dod, 5hich is in fact a sin.le loyalty6 T5o different loyalties cannot meet in a sound heart
'ecause a sin.le heart cannot 'ear more than one loyalty and one attachment, and man has
'ut one heart6 This can only 'e possi'le 5here the heart or the loyalty is corrupted6 Dod the
*Ealted says: :God has not !ut two hearts within any man,
)6L
8n Qiyarat al!LamiBah 5e read: T&ith you, 5ith you, never 5ith other than youU6
2:2
The repetition of $5ith youB i6e6 in their company #as% in this section of the 0iyarah coupled
5ith rejectin. the company of anyone else serves to emphasiHe the notion of the unity of
2<;
6 Usul al!)afi 0: 2036
2<<
6 Usul al!)afi 0: 2036
2<:
6 Asul al-2afi, 0: 20=6
2:1
6 FurBan, Ch: MM, Ks: >
2:2
6 As appears in some copies of Eiyarat al-Iami/ah6
loyalty 5hich 5e indicated a'ove6 *very form of loyalty apart from loyalty to them is invalid
and this is 'ecause the only true loyalty is loyalty to Dod and 5hat lies 5ithin its spectrum,
amon. 5hich, of course, is loyalty to DodBs prophets, -is messen.ers, their successors and
the 'elievers6 &hatever is not alle.iance to Dod, -is messen.ers, -is friends and the
'elievers is a different loyalty entirely and t5o loyalties do not conver.e in one heart6
Concernin. DodBs sayin.: TDod has not put t5o hearts 5ithin any manU, A'u LaBfar al!"a,ir
#as% said: 9+o that he ?man@ may love 5ith one and hate 5ith the other6 -avin. love for us
maAes ?a personBs@ love purely for us, the 5ay fire purifies .old from impurities6 -e 5ho
5ants to Ano5 our love let him test his heartG if the love for our enemy shares the heart 5ith
our love then he has diso5ned us and 5e have diso5ned him6U
)62
Thus one cannot have t5o loyalties in his heart for then either the loyalty is defective or the
heart is diseased just as the man 5ho came to the Commander of the /aithful #as% and said:
$O Commander of the /aithfulI 8 love you as 5ell as so!and!soB, and mentioned one of his
enemies6 -e replied: TAs for now you are one-eyedM you will either be:ome blind or gain
:omplete sight.U
2:M
8t has 'een related that after the demise of the Messen.er of Dod #+% the
people found a slip in the sca''ard of his s5ord in 5hich 5as 5ritten: T"ay Dod K :urse
him who allies himself with other than his <rightful= patrons.U
2:>
Ascension Points 0f /oyalty And 6epudiation In Liyarat Ashura
9othin. purifies monotheism and purity of faith liAe loyalty and repudiation and this is
'ecause to repudiate is to face the most severe test on oneBs monotheism and sincerity6 OneBs
level in these t5o matters cannot 'e tested 'y a 'etter method than throu.h loyalty and
repudiation6
This t5in method eEposes to 5hat level one is truly a monotheist and truly sincere6 8t is not
all those 5ho claim a pure monotheistic faith that turn out to 'e true to their 'elief in
monotheism and sincere in it6 They 5ill have to under.o a divine test in loyalty and
repudiation at the theatre of confrontation so that Dod may ascertain the sincerity of their
love, hate, support and sacrifice for the saAe of the people Dod has o'li.ed them to pay
alle.ianceG in stru..le, perseverance and endurin. sufferin. and tyranny for -is saAeG in
lovin. those -e loves and detestin. those -e detestsG and in dissociatin. themselves from
those 5ho fi.ht and hate -is allies even if they are harmed 'y doin. this6 There is no 'etter
and stricter test of oneBs monotheism and sincerity in this 5orld than throu.h loyalty and
repudiation6
"elief in monotheism and havin. purity of faith cannot 'e Ano5n for certain in peace time or
'y theoriHin., and remain mere claims till the 'eliever enters the field of confrontation 5here
he 5ill 'e re,uired to eEhi'it loyalty, repudiation, support, sacrifice and serviceG and also to
'ear sufferin.s, persecution, loss of children and 5ealth and to face other haHards6 8t is then
that Dod 5ill ascertain and sort out the truthful6
/or this reason Dod the *Ealted has made loyalty and repudiation one of the .reatest points of
descent for -is mercy in manBs life6 These points al5ays commensurate 5ith the level of
2:0
6 Bihar al-Anwar 0;<:32, -adith no 26
2:M
6 "ihar al!An5ar, 0;: 3<6
2:>
6 "ihar al!An5ar 0;: =>6
purity of monotheism and faith since loyalty and repudiation in the theatre of confrontation
constitute the crystalliHation of the hi.hest level of monotheism and sincerity6
8n all places and at all times DodBs mercy descends 'ut there are points of descent for mercy
that are distin.uished from others 'y place, time or situation6 "y time 8 mean particular days,
ni.hts and hours that induce DodBs mercy to descend6 The ni.ht of Destiny and the month of
Ramadan are eEamples6 "y place 8 mean places that attract DodBs mercy more than others6
+uch places include the Drand Mos,ue at Mecca, the ProphetBs mos,ue, the valley of Arafat
and the precincts of 8mam -usaynBs mausoleum6 "y situations, those conditions intended
attract DodBs mercy, such as conditions of supplicatin., eEperiencin. the dire need of Dod,
ecstasy, 5eepin. for fear of Dod, and meeAly entreatin. -im6 These conditions invite DodBs
mercy more than others6
True loyalty and repudiation are amon. the 'est conditions that attract DodBs mercy and
therefore, one of the 'est points at 5hich DodBs mercy descends6 8n it prayers are ans5ered,
mercy and 'lessin.s come do5n on manAind and hearts are softened6 The points at 5hich
mercy descends are also manBs stair5ays to DodG his supplication, his .lorification of DodBs
name, his love, his yearnin., his sincerity, his monotheism and his entreaty to Dod all ascend
from these points6
Joyalty to the Ahl al!"ayt #as% and repudiatin. their adversaries is amon. the 'est points of
descent for mercy and the points of manBs ascent to5ards Dod Almi.hty6 "y 5ay of loyalty
and repudiation Dod the *Ealted has tau.ht us the si.ns of our reli.ion, 'rou.ht us out of
i.norance and delivered us from ruin6
8n Eiyarat al-Iami/ah, there is an allusion to some of these points of descent and points of
assent:
TThrou.h loyalty to you, Dod has tau.ht us the si.ns of our reli.ion and set ri.ht 5hat had
'een corrupted of it6 Throu.h loyalty to you the 5ord 'ecame complete, the 'lessin. 'ecame
.reat and disunity turned into harmony6 Throu.h loyalty to you the o'edience that is enjoined
is accepted6 8t is throu.h you that Dod 'rou.ht us out of humiliation, eEpelled our 5orries
and hardships and saved us from the precipice of destruction and from the /ire6 &hoever
'efriends you is felicitous, 5ho is hostile to you is ruined, 5ho rejects you is lost, 5ho
separates from you is deviated, 5ho is devoted to you succeeds, 5ho taAes refu.e 5ith you is
secure, 5ho affirms you is saved, 5ho resorts to you is .uidedPU
9o5 let us ponder over mercyBs points of descent and manBs points of ascent to Dod in the
issue of loyalty and repudiation in Eiyarat Ashura.
$onour And Distinction
The first point of descent is 5here Dod honoured us 5ith Ano5in. the Ahl al!"ayt and 'ein.
loyal to them and repudiatin. their enemies6 Throu.h them -e 'esto5s on us this honour and
distinction 'oth here and in the hereafter, and 5hat an honour and distinction it is in the si.ht
of DodI 7I pray to Dod who honoured your position and honoured me through you.; +urely
Dod has honoured us throu.h -usayn #as% and as he honoured -usayn #as%, he has also
honoured us 'y sho5in. loyalty to him and 'y denouncin. his enemies6
Amon. those points of descent and ascent is to have distinction 5ith Dod 'oth here and in the
hereafter6 This is a ranA that every truthful 'eliever and every martyr hopes for.
TO Dod maAe me throu.h -usayn #as% a no'le person 'efore Nou 'oth here and in the
hereafter6U
A8en2in2 &he Death 0f $usayn as!
This is another honour6 &e 'eseech Dod the *Ealted to ena'le us aven.e the death of -usayn
#as%, for his death in )ar'ala 5as a continuous trans.ression perpetrated a.ainst monotheism
and justice and a.ainst the Messen.er of Dod #+%6 The aven.er of this 'lood is Dod -imself6
-e is the first aven.er of it and also of the 'lood spilled 'y the accursed A'durrahman i'n
Muljam in the prayer niche of the mos,ue in )ufa6 Thus Dod, the Dlorious and *Ealted is the
first aven.er of the 'lood of -usayn and his father #as%: 7Cea:e be on you, G a8enged one of
Dod, son of $is a8enged one, <the 8i:tim of= the in,usti:e whi:h is not yet a8enged.; Then the
'earers of the messa.e of monotheism and justice in turn, assume the responsi'ility to aven.e
the pure 'lood that 5as unjustly shed in )ar'ala6
To aven.e is in fact an eEtension of the spirit of martyrdom6 Martyrdom is sacrifice, mission
and aven.in.6 -usayn #as%, his family and his companions accomplished the first part,
leavin. for us the second and third, that is, upholdin. the mission of this 'lood and aven.in.
it6 This duty constitutes the 'est and most important point in manBs life 5here mercy descends
and from 5hich loyalty and repudiation ascend6
The movement to aven.e the death of the 8mam #as% started almost immediately after his
martyrdom and it 5ill continue till the Mahdi of the /amily of Muhammad #may Dod hasten
his appearance% taAes over6 -e 5ill surely aven.e this sacred 'lood and, all the unjustly spilt
'lood of the defenders of monotheism and justice6 -e shall 'e the seal of the aven.ers of this
pure 'lood6
8n this 0iyarah 5e pray to Dod to 'esto5 upon us the a'ility to aven.e the 'lood of -usayn
#as% in the company of his descendant, the +upported Duide, the Duided one from the /amily
of Muhammad #may Dod eEpedite his appearance%6
T8 pray to Dod 5ho honoured your ranA and honoured me throu.h you, to 'esto5 on me ?the
a'ility@ to aven.e your death, in the company of the +upported 8mam of the /amily of
Muhammad #as%6 8 also 'eseech -im to maAe me attain your lauda'le station that is 5ith
Dod, and to .ive me the a'ility to aven.e you, in the company of the 8mam of .uidance, the
victor amon. you 5ho 5ill declare the truth6U
&o Be in the Company of the Ahl Al-Bayt as! And Attain A @ood )tandin2
"ith &hem
&he Company of the truthful
Dod the *Ealted has commanded us in -is "ooA: : and be with the truthful.,
2:3
And the
company of those havin. loyalty is as Dod the *Ealted says: :Whoever obeys God and the
A!ostle@they are with those whom God has blessed including the !ro!hets and the truthful,
2:3
6 FurBan Ch: :, Ks: 22:6
the witnesses and the righteous, and what ecellent com!anions they are#,
)6!
This association is in fact an onerous and difficult one6 The supporters of the prophets 5ere
'ein. threatened 'y the people, of dispossession of their lands and of 'ein. driven a5ay from
their families, if they did not disassociate themselves from the prophets6 :They say/ 0hould
we follow the guidance with you we will be dis!ossessed of our territory.,
)6*
8t is for this reason that Dod Almi.hty ordered -is Prophet and the 'elievers 5ho 5ere 5ith
him to 'e steadfast and patient: :0o be steadfast, )ust as you have been commanded 3 *you+
and whoever has turned *to God+ with you.,
)6J
:5ontent yourself with the com!any of
those who !ray to God morning and evening, desiring .is face, and do not lose sight of
them, desiring the glitter of the life of this world.,
)66
The association that is 'ased on loyalty and repudiation is one of the most difficult types of
association to maintain and, therefore, it re,uires patience, steadfastness and firmness6 +o
lon. as one is not sincere in loyalty, so lon. as one has no firm footin., one cannot continue
this hard march alon. the difficult path6 Concernin. the companions of the Messen.er of Dod
#+%, 5ho 5ere true to their 5ord and stood firm in loyalty and repudiation, Dod Most -i.h
says: : and those who are with him are hard against the faithless and merciful amongst
themselves.,
2LL

This companionship has t5o dimensions: loyalty and repudiation: merciful amon.st
themselves and hard a.ainst the faithless6 And 5ith re.ard to the people 5ho 5ere firm in
their promise to the prophets, Dod says: :.ow many a !ro!het there has been with whom a
multitude of godly men fought. They did not falter for what befell them in the way of God,
neither did they weaken, nor did they abase themselves- and God loves the steadfast.,
2L)
A companionship 'ased on loyalty entails patience, steadfastness and sincerity in oneBs stand6
This is honoura'le 'ut difficult, and loyalty and repudiation prepare one 5ho possesses them
for this firm association, 'y receivin. coura.e, steadfastness and sincerity from Dod 6
Qiyarat Ashura contains these 5ords: T8 pray to Dod to put me in your company 'oth here
and in the hereafter, and to esta'lish for me a stron. footin. 5ith you in this and the neEt
5orld6U Companionship in this 5orld at times of distress and misery 5ill necessarily 'e
follo5ed 'y another companionship in the hereafter, $in the a'ode of truthfulness 5ith an
Omnipotent )in.B #FurBan!3>:33%, the second 'ein. the outcome of the first6 :"ur lord, we
believe in what you have sent down and we follow the a!ostle, so write us among the
witnesses.,
2L2
&he /audable )tation
8n Qiyarat Ashura 5e read: TAnd 8 pray to -im to maAe me attain the lauda'le station that
2:=
6 FurBan, Ch: >, Ks: =:6
2:;
6 FurBan, Ch: 0<, Ks: 3;6
2:<
6 FurBan, Ch: 22, Ks: 2206
2::
6 FurBan, Ch: 2<, Ks: 0<6
011
6 FurBan, Ch: >:, Ks: 0:6
012
6 FurBan, Ch: M, Ks: 2>=6
010
6 FurBan, Ch: M, Ks: 3M6
you have 5ith Dod6U
The lauda'le station is the hi.hest ranA 5hich is unparalleled 'y any other6 8n it one 5ill
deserve praise 'y everyone 5ithout eEception and all 'lame on him 5ill have 'een dropped
completely6 This is amon. the hi.h positions in the hereafter6 8n +urah Al!8sraB it has 'een
mentioned amon. the thin.s Dod 5ill 'esto5 on those 5ho Aeep the ni.ht vi.il: :And kee!
vigil for a !art of the night as a su!ererogatory devotion. (t may be that your >ord will
raise you to a !raiseworthy station.,
01M
+ome eEe.etes hold that lauda'le station refers to 5hat 5e said a'ove
01>
5hile others taAe it
to mean the position of intercession as 5ell6
013
The lauda'le station is one of the ranAs of the
Ahl al!"ayt #as% 5ith Dod6 Throu.h loyalty and repudiation man soars up to reach this lofty
lauda'le position 5hich Dod has a5arded them6 The 'elieverBs stair5ay 'y 5hich he ascends
to this position is loyalty, repudiation and the ni.ht vi.il6
)incerity &o @od In /ife And Death
The 5ay the /amily of Muhammad #as% live and die is the 'est 5ay for anyone to live and
dieG their 5ay in 'oth issues represents the clearest em'odiment of DodBs sayin.: :0ay,
(ndeed my !rayer and my worshi!, my life and my death are for the sake of God, the >ord
of all the worlds.,
01=

The /amily of Muhammad #as% devoted not only their prayer and 5orship 'ut also their entire
life and death to Dod6 8n Eiyarat-e- Ashura 5e supplicate to Dod, in the environment of
loyalty and repudiation, to maAe our life and our death liAe the life and death of Muhammad
#+% and /amily of Muhammad #as% as it is the 'est 5ay to live and die6
The position from 5hich man can ascend to this hi.h ranA and devote all his life and death to
Dod is loyalty and repudiation 'ecause 5hen man .ives all his loyalty to Dod and all his
repudiation for -is saAe then he has devoted his life and death for Dod6 -e 5ho Ano5s the
si.nificance of loyalty and repudiation 5ill not 'e surprised, for if his entire life and death
constitute loyalty and repudiation, his life and death 5ill 'e completely for Dod6 +uch a life
and a death are liAe the life and death of Muhammad #+% and the /amily of Muhammad #as%6
3nlimited 6eward From @od
Joyalty and repudiation are amon. the points of descent of trial and patience6 &hen a person
is sincere and resolute in them 5ithout 'ein. ceremonial a'out them, trials and tri'ulations
conver.e on him and Dod su'jects him to all sorts of afflictionsG hardly 5ill he come out of
one ordeal 'efore he enters another6 Dod the Dlorious 5hose speech is the most truthful, says
in -is Perfect "ooA:
:&o the !eo!le su!!ose that they will be let off because they say, We have faith%, and they
will not be testedD 5ertainly We have tested those who were before them. 0o God shall
01M
6 FurBan, Ch: 2;, Ks: ;:6
01>
6 Tafsir al!MiHan 2M: 2;=6
013
6 8'id6
01=
6 FurBan Ch:= vs:2=0
surely ascertain those who are truthful and .e shall surely ascertain the liars.,
01;
:&o you su!!ose that you shall enter !aradise though there has not yet come to you the
like of what befell those who went before youD 0tress and distress befell them and they
were convulsed until the a!ostle and the faithful who were with him said, When will God%s
hel! comeD% >ook# God%s hel! is indeed near#,
01<
: 0o that God may ascertain those who have faith, and that he may take witnesses from
among you and God does not like the wrongdoers. And so that God may !urge those who
have faith and that he may wi!e out the faithless.,
01:
:&o you su!!ose that you will be let off while God has not yet ascertained those of you
who wage )ihad and those who do not take besides God and .is A!ostle and the faithful
anyone as confidantD God is well aware of what you do,.
021
Trials and tri'ulations are points 5here re5ard and mercy descend in life6 The hardest trials
on the 'elievers are those misfortunes 5hich affect them, their families and their 5ealth in the
5ay of Dod6 Tri'ulations constitute a major point of descent for mercy and of ascent to the
position of honour 5ith Dod6 &hen one is sincere and steadfast 5ith no compromise or
en.a.in. in courtesy, no relentin., no 5eaAenin. and no despair, one 5ill never 'e free from
tri'ulations6
Trials and tri'ulation alon. 5ith their attendant miseries are amon. the .reatest points of
descent for mercy, if one remains steadfast and patient6 Dod the *Ealted has said: :We will
surely test you with a measure of fear and hunger and loss of wealth, lives and fruits- and
give good news to the !atient. Those, who, when an affliction visits them, say, (ndeed, we
belong to God, and to .im do we return. (t is they who receive the blessings of their >ord
and *.is+ mercy, and it is they who are the *rightly+ guided.,
022
Dod has indeed tested us 5ith this test t5ice: misfortunes have visited us 'ecause of the Ahl
al-Bayt #as% and 5e have also endured the distress of 5hat has 'efallen them6 8ndeed 5e have
'orne, 'oth concernin. them and 'ecause of them, untold trials and sufferin.s: 5e have seen
adversities 'ecause of them and tasted calamities on account of them6 &e praise Dod for
'oth6 &e hope that Dod 5ill re5ard us for our adversities, 'oth 5ith re.ard to the tri'ulations
of the Ahl al-Bayt #as% and for their saAe, 5ith the 'est of 5hat -e re5ards the distressed6 8n
Eiyarat Ashura 5e read:
T8 supplicate Dod, for the saAe of your honour and for the saAe of your position 5ith -im, to
.ive me, in vie5 of the calamity 8 endure on account of your tri'ulations, the 'est re5ard -e
.ives to a distressed person on account of his distressP &hat a .reat calamity it is and 5hat
a .reat loss for 8slamIU
8t may 'e that Dod 5ill re5ard us for of these calamities 5ithout recAonin.. :(ndeed the
!atient will be !aid in full their reward without any reckoning,
020
There is no limit to the
01;
6 FurBan Ch: 0:, vs:0!M6
01<
6 FurBan Ch: 0:, Ks: 02>6
01:
6 FurBan, Ch: M, Ks: 2>!2>26
021
6 FurBan, Ch: :, Ks: 2=6
022
6 FurBan, Ch: 0, Ks: 233!23;6
020
6 FurBan, Ch: M:, Ks: 216
re5ard and recompense that come from Dod for patience6
Calamities are amon. the .reatest points of descent for mercy and ascent to5ards honour and
proEimity to Dod6 Durin. adversities manBs prayers are .ranted and mercy descends on him
from Dod more than at any other times6 "ecause of this 5e find that in Eiyarat Ashura the
supplication is repeated every time the tra.edy of -usayn #as% and our distress on that
account is made: 7A :alamityK .hat a great :alamity it is and what a great loss for Islam
and for all the hea8ens and the earthF G Dod, pla:e me among those on whom your blessings
and mer:y des:end.;
Dod the *Ealted says: :Those who, when an affliction visits them, say, (ndeed we belong
to God and to .im do we indeed return. (t is they who receive the blessings of their >ord
and *.is+ mercy, and it is they who are the *rightly+ guided.;
02M
"lessin. #as-salat% from Dod refers to the mercy that descends from -im, 5hile invoAin.
'lessin.s #as-salat% 'y the servants means re,uestin. for DodBs mercy6 The Aind of mercy that
Dod sho5ers on such occasions is a special oneG it pertains only to -is patient and ri.hteous
servants6
DodBs mercy is of t5o Ainds: .eneral and special6 The former is the one 5hich covers all
creation: man, animal, plant and lifeless o'jects :=y mercy embraces all things.,
02>
T"ur
>ord# 'ou encom!ass all things in mercy and knowledge.;
023
This is the .eneral mercy,
5hich is the Aind that is intended 'y the 5ord al--ahman.
+pecial mercy is that 5hich applies to 'elievers eEclusively, 5here Dod says: T!it is they 5ho
eEpect DodBs mercy and Dod is All!for.ivin., All!mercifulU and TPDod has .raced those,
5ho 5a.e jihad over those 5ho sit 'acA, 5ith a .reat re5ard: ranAs, for.iveness and mercy,
and Dod is All!for.ivin., All!merciful6U This Aind of mercy is the one 5hich is intended 'y
the 5ord al!Rahim and it eEtends only to the faithful servants of Dod6 The 'lessin. alluded to
in this verse refers to the special Aind of mercy6 8n the 5ords of the Ahl al!"ayt #as% a
distinction is made 'et5een these t5o Ainds of mercy: as al!Rahman and al!Rahim6
8mam al!+adi, #as% is reported to have said: 7Al--ahman is a spe:ifi: name gi8en to a
general #uality and al--ahim is general name gi8en to a spe:ifi: #uality., Our present
discussion 5ill not allo5 for further eEposition of this point6
)tairways For @ettin2 Pro?imity &o @od
/or .ainin. nearness to Dod, various stair5ays, paths and means are open to the people, 'ut
the 'est of them is loyalty and repudiation6 Amon. all these paths and stair5ays 5hich raise
man to5ards Dod, none re,uires as much effort, the endurance of sufferin.s and oppression,
sincerity and spendin. in the 5ay of Dod as do loyalty and repudiation6 They are, therefore,
the 'est means of manBs ascension to DodG 5ith them man soars to5ards him and attains -is
pleasure6
Attainin. proEimity to Dod should 'e the end for every move, every 5ord and every stand in
02M
6 FurBan, Ch: 0, Ks: 23=!23;6
02>
6 FurBan, Ch: ;, Ks: 23=6
023
6 FurBan, Ch: >1, Ks: ;6
manBs life6 &e consider 'ein. loyal to the Ahl al!"ayt #as% and repudiatin. their enemies an
effective means for .ainin. nearness to Dod, therefore, 5e seeA nearness to the +u'lime One
'y doin. these t5o thin.s6
Imam $usayn As!) Portrayal of Islamic )ociety Durin2 3mayyad
6ule
8mam -usayn #as% delivered this speech in )ar'ala:
TThe 5orld has chan.ed 'eyond reco.nition: its .oodness has receded and nothin. remains
of it eEcept for drops, liAe the drops of 5ater that remain in a jar ?5hen it is emptied of its
contents@ and a despica'le sustenance liAe un5holesome pasture6 DonBt you see that truth is
not acted upon and falsehood is not refrained fromS Jet the 'eliever earnestly desire meetin.
Dod, for 8 do not consider death to 'e anythin. 'ut 'liss and livin. 5ith the oppressors
anythin. 'ut humiliation6U
+ayyid 8'n Ta5us has recorded this speech of -usayn in Al-1uhuf, addin. that he delivered it
in )ar'ala6 8t is also reported 'y 8'n A'd Ra''ih in Al-I#d al-4arid #0: M20%, A'u 9uBaym al!
8sfahani in $ilyat al-Awliya #M: M:%, and 8'n AsaAir #>: MMM%, all indicatin. that -usayn #as%
.ave it in )ar'ala, as did +ayyid i'n Ta5us in Al-1uhuf6 Al!Ta'ari has also related it in Al!
TariAh #=: 00:% and said that the 8mam #as% spoAe those 5ords alon. the 5ay to )ar'ala at
Dhu -usum6 8n 5hichever place -usayn #as% mi.ht have said those 5ords, they portray for us
an eEact picture of the period 8mam -usayn lived and the misfortunes and catastrophes that
'efell the Muslims in it6 This speech comprises three points that deserve reflection:
2! The condition of the 5orld at that time #the social, political and spiritual situation%6
0! The peopleBs disre.ard of truth and inclination to5ards falsehood6
M! 9eed for aversion to5ards the 5orld and desire to meet Dod6
*- &he Condition of &he "orld At &hat &ime
Chan.e taAes place in t5o 5ays: a thin. may chan.e 5ithout losin. its fundamental features
or it may chan.e 'eyond reco.nition6 The chan.e 5hich the people and society under5ent
durin. the Umayyad affliction 5as of the second type, chan.e 'eyond reco.nition from 5hat
it 5as durin. the time of the Messen.er of Dod #+%6 The Muslims reverted to pre!8slamic
#,ahiliyah% customs and values althou.h they did not rene.e on 8slam6 -o5ever pre!8slamic
customs, values and ideas returned, and the Umayyads re.ained, in the ne5 dispensation, the
positions of influence 5hich they occupied durin. the pre!8slamic period, 'ased on the same
values and concepts6
This a5ful deviation tooA place 5ithin only half a century after the demise of the Messen.er
of Dod #+%6 The palaces of the Umayyads and their .overnors 'ore no resem'lance to 5hat
5as prescri'ed in DodBs "ooA or the +unnah of the Messen.er of Dod #+%, as demonstrated in
his pu'lic and private life style6 &hat is prescri'ed in the "ooA of Dod and communicated to
us 'y -is Messen.er #+% and 5hat also appeared in his 5ay of conduct differs .reatly from
5hat 5e Ano5 of the luEury, dissipation and a..ression of Umayyad palaces6
Anyone 5ho considers the "ooA and the +unnah to 'e the standards for decent life 5ill no
dou't condemn the attitude of the Umayyads and find it impossi'le to reconcile the t5o6 This
is 5hat the Martyr Drandson ?of the Prophet #+%@ 5as tellin. us a'out 5hen he said: TThe
5orld has chan.ed 'eyond reco.nition6U
Then he added: TP and its .oodness has recededU, 5hich is the situation 5hen a civiliHation
eEperiences decline6 &hen nations are on the ascent they uphold .oodness 5hich sprin.s
from them as 5ater sprin.s from the earth6 This is the si.n of a sound innate nature, intellect
and conscience of the nationG it is the situation that is characteriHed 'y cultural, intellectual
and human pro.ress6 The dryin.!up of this .oodness in innate nature is an indication of the
decline of civiliHation6 There eEists a constant relation 'et5een upholdin. .oodness and
cultural advancement and also 'et5een disre.ard for .oodness and cultural decline6 Cultural
pro.ress in human life invaria'ly stems from the overflo5in. of .oodness from manBs innate
nature and all cultural decline results from its dryin. up6
To eEplain this point further, 5hen human nature is unimpaired, ,ualities flo5 from it such as
mercy, faith, sincerity, ri.hteousness, affection, piety, decency, loyalty, .ratitude, chastity,
self!esteem, truthfulness, trust5orthiness, Ano5led.e and justice6 The FurBanic vie5 is that
these ,ualities constitute the normal situation in manBs life and the FurBan calls it al-ma/ruf
#the Ano5n thin.% 'ecause manBs innate nature is ac,uainted 5ith it6
On the other hand sound human nature diso5ns and avoids heresy, o'stinacy, in.ratitude,
.reed, perfidy, lyin., oppression, dissipation, co5ardice, despair, indecision and 'etrayal6 The
FurBan calls them a'omina'le deeds 'ecause human nature finds them reprehensi'le6
&hen manBs nature 'ecomes impaired he no lon.er finds .oodness attractive nor is dis.usted
'y 5hat is a'omina'le, 5hereas a person 5ith sound senses and taste is attracted to5ards
5holesome thin.s and dis.usted 'y repulsive ones6 &hen one is 'ereft of his sound innate
nature and conscience, he not only loses the po5er to distin.uish 'et5een the .ood and the
'ad, 'ut a'omina'le thin.s really attract him and .ood ones repel him6
The soul and the innate nature seem to have under.one mutation6 8f one loses his untainted
nature he must have already lost his conscience, for conscience is the sentinel that 5atches
over nature6 Conscience continues to act as the faithful .uard of nature until all its po5er of
resistance is eEhausted6
"efore 5e round off this discussion 5e must add this point from the 8mamBs speech:
Corruption of the nature and conscience of people does not occur involuntarily, althou.h once
it occurs the conse,uences are 'eyond manBs 5ill po5er6 -o5ever, Dod the *Ealted has
.iven man control over his conscience and innate nature and the t5o 5ill only 'e corrupted
throu.h the a'use of his choice and volition6 &hatever the case may 'e 5ith re.ard to 8mam
-usaynBs #as% 'rief statement that descri'ed the condition of the nation, the ,uestion 5e
should asA is 5hat truly 'efell the MuslimsS
There is a relationship 'et5een the descendin. of DodBs mercy on man and the flo5 or
decline of .oodness from his soul6 DodBs mercy flo5s unceasin.ly and is never cut off from
man and creation even for a moment6 -o5ever, this descendin. mercy has particular places
of landin. such as unimpaired souls and hearts, for they are receptacles of DodBs mercy6
&hen souls and hearts 'ecome diseased and their .oodness d5indles, their share of divine
mercy and 'lessin. decreases or is even stopped completely6 DodBs mercy is not ni..ardly,
ho5ever, it is the souls and hearts that turn their 'acAs on it 5hen .oodness in them recedes6
Dod "ost $igh says? :(ndeed God does not change a !eo!le%s lot unless they change what
is in their souls;
02=
$And nothin. remains of it eEcept for drops liAe the drops of 5ater #su'a'a% that remain in a
jar6B
3ubabat al-inaB means the drops of 5ater 5hich usually remain after the 5ater in a container
is poured out6 These drops cannot ,uench the thirst of man or animal6 +imilarly, 5hen
.oodness in manBs innate nature dries up eEcept for drops liAe the drops remainin. in a jar!
nothin. .ood can 'e eEpected from such a person6
ManBs innate nature is in fact the sprin. from 5hich all .oodness flo5s, so 5hen this
.oodness dries its decay leads to the depravity of man and society6 8 have said 'efore that
5hen fairness and .oodness emanate from innate nature DodBs mercy and 'lessin.s descend
on it and 5hen it lacAs them this descendin. mercy of Dod does not land there6
$And a despica'le sustenance liAe un5holesome pasture6B
+ustenance is not only for the 'odyG there is sustenance for the heart, the mind and the soul as
5ell6 Lust as 'odies die 5hen they lacA 5hat 5ill sustain them, hearts, minds and souls also
die 5hen they lacA their sustenance6 The death of hearts, minds and consciences is more
dan.erous than 'odily death6 8n his speech, the 8mam is sayin.: &hat 5as left for the people
durin. that time of trial 'y 5ay of sustenance for their hearts, souls and minds 5as too
mea.re to save man from corruption, liAe un5holesome pasture, 5hich, as a result of plant
epidemic, 'ecomes scorched and yello5 5ith a fe5 patches of .reen here and there6
+uch 5as the condition of society 5hen it 5as .ripped 'y this tri'ulation ?i6e6 the Umayyad
scour.e@, 'ecause all .oodness that 5as in the peopleBs souls had 'een s5ept a5ay and
nothin. 5as left of it eEcept the drops that remain in a 5ater container after its contents have
'een poured out, drops that cannot ,uench oneBs thirst6
'- &he Peoples Disre2ard For &ruth And &heir Inclination &owards
Falsehood
The 8mam #as% says: TDo you not see that the truth is not acted upon and falsehood is not
refrained fromSU
This is the second part of the 8mamBs address 5hich alludes to the si.n of the d5indlin. of
innate nature and 5eaAenin. of the conscience6 DonBt you see that the ri.ht thin. is not 'ein.
doneS -ad innate nature 'een flo5in. in their souls, the people 5ould not have ceased to act
on the truth, 'ut 5hen manBs nature 'ecomes corrupted he loses the motive to act upon the
truth6 Conversely, a sound nature and conscience reject falsehood and consider it repulsive,
just as normal feelin.s and tastes loath offensive food and drinA6 &hen oneBs feelin.s 'ecome
dysfunctional he no lon.er considers loathsome 5hat normal people do6
02=
6 FurBan, Ch: 2M, Ks: 226
JiAe5ise, 5hen oneBs conscience and innate nature are sound and unimpaired he deems the
truth to 'e truth and falsehood to 'e falsehood, acts on the former and refrains, and also
prevents others, from the latter6 "ut 5hen his innate nature and conscience are corrupted he
5ill not have the motive for 5orAin. 5ith the truth nor a deterrent from acceptin. falsehood6
The fore.oin. is a precise picture of the misfortune that strucA the people in the 5aAe of this
Umayyad!caused tri'ulation6 The 8mam #as% painted this picture on the day of Ashura or in
Dhu -usum6
>- Need For A8ersion &o &he "orld And Desire &o #eet @od
The 8mam #as% said TJet the 'eliever desire to meet Dod, for 8 do not consider death to 'e
anythin. 'ut 'liss, and livin. 5ith oppressors anythin. 'ut humiliation6U
This statement in the 8mamBs speech contains t5o feelin.s:
#i% The 5orld no lon.er had anythin. that the 'eliever could desireG 5ares and pleasures could
not attract or maAe him incline to5ards them6 This feelin. ur.es asceticism and aversion
to5ards 5orldly pleasures6
#ii% A yearnin. to meet Dod is most pleasin. thin. to the 'eliever6 This is clearly stated 'y
-usayn #as% in the a'ove address6 Death is a 5ay to meet Dod and throu.h it the veils over
the 'elieversB hearts are removed, so that they may 5itness the .randeur and 'eauty of Dod
5hich they could not 5itness in 5orldly life, and in this resides the 'elieverBs 'liss and joy in
the hereafter6 -o5 can the joys and 'lessin.s of paradise 'e compared 5ith the joy of
meetin. Dod in the hereafterS
Thus, to the 'eliever, death constitutes nothin. 'ut 'liss6 There is nothin. in the life of this
5orld that may 'ind him to it eEcept the company of the ri.hteous and the 'est of people, or
ri.hteous deeds such as maintainin. .ood, prayin., .lorifyin. Dod, upholdin. justice,
trust5orthiness, truth, and 'ein. prepared for sacrifice, martyrdom,6 The 'eliever may 'e tied
to the 5orld 'ut 5hen it is 'ereft of these values, the ri.hteous 'ecome scarce and the faithful
encounter nothin. in this 5orld eEcept deception, rivalry, oppression, lies and perfidy 5hich
they 'ecome 5eary of and detest6 They feel that the 5orld is a prison6
&he Four 3nchan2eable Aspects of Imam $usayn as!) 3prisin2
/rom Qurarah, from A'u LaBfar al!"a,ir #as% 5ho said: T-usayn i'n Ali 5rote from Mecca to
Muhammad i'n al!-anafiyyah: 8n the name of Dod, the Merciful, the Compassionate6 /rom
-usayn i'n Ali to Muhammad i'n Ali and the -ashimites 5ho are 5ith him6 ?)no5 that@
anyone 5ho joins me 5ill 'e martyred and anyone 5ho does not join me 5ill not attain
victory6 Peace6U
2)*
This 'rief letter comprises four fundamental issues that could 'e re.arded as constants in the
uprisin. of 8mam -usayn #as%6 The four issues are:
2! 8nevita'ility of .ettin. martyred for anyone 5ho accompanied -usayn #as% TAnyone 5ho
02;
6 Bihar al-Anwar >3: <;, "asaBir al!Darajat ><2, Al!Juhuf 0<, 8'n +hahr Ashu'Bs Al-
"ana#ib >:;=, "athir al-Ah0an M:6
joins me 5ill 'e martyredU
0! Certainty of victory for anyone 5ho 5ould 'e present in )ar'ala to.ether 5ith -usayn
#as%6 This certainty is derived from the converse of these 5ords: TAnyone 5ho does not join
?me@ 5ill not 'e victorious, 5hich clearly implies that 5hoever joins -usayn #as% in this
'attle, 5ould 'e victorious, Aeepin. aside the ,uestion of the validity of the converse of the
statement6
M! Relationship 'et5een victory and martyrdom6 8t 5as throu.h martyrdom that those 5ho
5ent 5ith -usayn #as% 5ould attain victory6
>! This victory 5ould never 'e repeated a.ain TP and anyone 5ho does not join me 5ill not
attain ?this@ victory6U
&e shall talA a'out these four issues, Dod 5illin.6
*- Ine8itability 0f #artyrdom
Amon. the salient features of 8mam -usaynBs #as% uprisin. 5as the invitation to martyrdom
and defyin. death, all for the saAe of Dod6 +ince the time he left Mecca for 8ra, until the day
of Ashura, the 8mam did not stop repeatin. to anyone 5ho met or joined him that his path and
theirs 5as that of martyrdom6 *ven if one entertains some dou'ts 5ith re.ard to some aspects
of this sin.ular uprisin. one can never dou't that -usayn 5as in fact informin. the people
that he 5ould die on his journey to 8ra,6 -e also declared that the inevita'le destination of
those 5ho 5ere to.ether 5ith him 5as martyrdom6 Martyrdom 5ould not miss anyone 5ho
5ent 5ith him6
A .roup of people, 5hom -usayn #as% did not dou't concernin. their sincerity or
understandin. of the political condition of 8ra,, 5arned him not to .o there for death 5ould
'e his end and that of his companions and family if he 5ent6 -usayn prayed for them for their
sincere advice 'ut he did not .ive up his resolve6 &e do not dou't the sincerity of those
people, nor that -usayn #as% 5as suspectin. sincerity in their advice, nor that the situation in
8ra, 5as indeed 5hat they eEpected6 &e also 'elieve that the ficAleness and perfidiousness of
the 8ra,is 5hich they foresa5 5as not hidden from -usayn #as%, 'ut he 5as seein. 5hat they
sa5 not and Ane5 5hat they Ane5 not6
-usayn #as% 5as a5are that the Umayyad!en.endered state of tri'ulation 5hich challen.ed
the reli.ion and the nation could not 'e rooted out eEcept 'y 'ein. Ailled to.ether 5ith his
family and companions6 -e Ane5 this fact clearly and never dou'ted it6 This is 5hat 5as
hidden to those people 5ho 5ere 5arnin. -usayn #as% not to 'e deceived 'y the letters the
8ra,is 5rote to invite him6 -o5ever, there 5as no 5ay he could have informed them 5hat he
Ane56
The last time -usayn #as% disclosed to his family and companions that their end 5ould 'e
martyrdom 5as on the ni.ht 'efore the 21th of Muharram6 -e .athered his companions and
.ave a speech in 5hich he relieved them of their duty of alle.iance to him6 -e said: TJeave
me 5ith these people, they are only after me6 +hould they .et hold of me and 'e a'le to Aill
me, they 5ill not pursue you6U
2)J

02<
6 8'n al!ABthamBs Al-4utuh 3:213G Al-'abari M:M23G Al-2amil 0:33:6
&hen he 'ecame confident that they had resolved to face martyrdom to.ether 5ith him he
said to them: TNou 5ill 'e Ailled tomorro5 and not a sin.le man amon. you 5ill escape6U
Then they replied: TPraise 'e to Dod 5ho 'lessed us 5ith the honour of 'ein. Ailled alon.
5ith youU
2)6
Anyone 5ho, 5ithout prejudice, studies -usaynBs conduct as he traveled from
Medina to )ar'ala 5ill have no dou't that he did not maAe that journey 5ith an eye on po5er
and authority, and that he 5as not eEpectin. anythin. for himself and for his supporters 'ut
death and nothin. 'ut captivity for his 5omenfolA and children6
"esides his 'rother, Muhammad i'n -anafiyya, the four men, A'dullah i'n LaBfar, A'dullah
i'n A''as, A'dullah i'n Umar and A'dullah i'n al!Qu'ayr 5ho advised -usayn to avoid 8ra,
5ere not 'etter informed than him a'out the situation of 8ra, and its people durin. that
period6
As 8 said 'efore, this is the most prominent feature of Ashura, and to suppress this feature is
tantamount to strip it of its .reat historical value6 This is the first inevita'le issue and 8mam
-usayn #as% had stated it in his letter to his 'rother Muhammad in these 5ords: TAny one
5ho joins me 5ill 'e martyred6U
'- Certainty 0f Gictory
This is the second unchan.ea'le aspect of the uprisin. led 'y -usayn #as% 5hich he declared
5ith the same decisiveness 5ith 5hich he declared the first6 8t is the converse of the second
statement Tand anyone 5ho does not join me 5ill not attain victory6U The direct meanin. of
this statement is o'vious and the converse is: anyone 5ho joins him attains victory, 5hich is
no less o'vious than the direct meanin.6
The 8mam #as% declared this fact 'efore he left al!-ijaH for 8ra,, and it is very rare for a leader
to firmly assert, even 'efore the 'attle starts, that he 5ould 'e victorious, eEcept for a rash
statement or 5here it is intended to 'oost the morale of the fi.hters6 "ut certainly, -usayn
#as% 5as not the type to maAe rash promises, and he 5as not intendin. to 'oost the peopleBs
morale, in vie5 of the Ano5n outcome of the 'attle6
8n his movement, the 8mam #as% 5as openly invitin. the people to their death 5hich 5as
o'viously incompati'le 5ith vain propa.anda or a psycholo.ical 'oost for the fi.hters 'oth in
the theatre of 'attle and durin. preparations for it6 +o 5hat 5as the sure .uarantee 5hich the
8mam had for this matterS &hat did victory mean in the 8mamBs political dictionaryS
"y victory, the 8mam did not mean a military victory on the 'attlefield and it 5as impossi'le
that he intended 5hat military leaders seeA in 5ars6 &e do not dou't this fact, nor do 5e
consider his statement to have 'een simply ar'itraryG the 8mam 5as too 5ell informed of the
political and psycholo.ical state of the people in 8ra, to have eEpected a military victory or to
have 'een deceived 'y the people6
The 8mam had seen that the Umayyads had tried to revive, as part of 8slam, the jahiliyyah
#pre!8slamic% system alon. 5ith its ideas and concepts6 *ven the political and social positions
5hich 8slam had li'erated from jahiliyyah influence had 'een re!incorporated into their
sphere of influence6 The Umayyad clan had no5 occupied the positions of po5er and
02:
6 Al!)haraij 5a al!LaraBih, 0:<>;, "ihar al!An5ar >>: 0:<6
influence, and the 5ealth and the propa.anda machinery of the ne5 8slamic society 5as in
their hands eEactly as their ancestors had occupied these positions in the small pre!8slamic
Meccan society6
All this happened 5ithout any fundamental chan.e havin. taAen place in their jahiliyyah
stands and concepts6 The only difference 5as that their former positions 5ere limited and
5eaA and their society 5as isolated in the heart of the desert6 "ut no5, thanAs to 8slam, their
ne5 positions made them control a 5ide part of the 5orld 5ith lar.e re.ions that 5ere once
ruled 'y the Persian and "yHantine empires6
These positions, 5ith all the influence they commanded had fallen into the hands of the
Umayyads 5ithout any real chan.e havin. taAen place in their thou.hts and positions6 These
5ere the 'itter facts that 5ere eEpressed in 8mam -usaynBs outpourin.s on the day of Ashura
'efore the 'attle: TNou have dra5n on us the s5ords 5hich 5e placed in your ri.ht hands and
poAed a.ainst us the fire 5hich 5e Aindled ?in the first place@ a.ainst our enemy and yours6
Then you 'ecame your enemiesB support a.ainst ?those 5ho are supposed to 'e@ your friends,
5ithout their upholdin. neither any justice nor you havin. any hope in them6U
22L
+yria 5as then the prime political centre of the inha'ited 5orld, eEercisin. its influence over
lar.e portions and feared 5orld5ide6 This 5as the po5er and influence 5hich 8slam created
for the Ara's 5ho, hitherto, had no eEperience of eEtensive po5er6
8slam produced this .reat po5er in order to esta'lish monotheism and justice, and to 'rin. an
end to the arro.ant enemies of humanity6 Unfortunately, this po5er fell into the hands of the
leaders of Ara' jahiliyyah after 8slam had li'erated it from them and from other leaders of
5orld un'elief6 Thus, the Umayyads tooA 'acA those important positions 5ithout any
fundamental chan.e in their thou.ht, their stand, their luEurious livin. and love for po5er,
their hostility, and arro.ance to5ards the people6
-usayn #as% descri'ed this po5er 5hich 5as created 'y 8slam and 5ielded 'y the Ara's as
$the s5ordB, and 5ith much .rief lamented: $The Messen.er of Dod #+% placed this po5er in
your hands so that you may fi.ht our and your enemies #i6e6 the leaders of polytheism% 'ut the
Umayyads tooA hold of the reins of po5er throu.h counter revolution #apostasy% and the
people paid alle.iance to them on their terms and inclined in favour of the reactionary forces6
They had dra5n their s5ords on the /amily of Muhammad #as% the leaders of monotheism,
inspite of the fact that the Umayyad had not altered their jahiliyyah positions on 'ehaviour,
morality and civiliHation as a 5hole6 The most dan.erous of all 5as that they occupied that
important position in 8slamic society 'ased on a supposed 8slamic le.al point of vie5, i6e6 as
successors to the Messen.er of Dod #+%6
-usayn #as% confronted the real catastrophe that 'efell this reli.ion and this nation6 -is
intention at that critical juncture 5as to nullify the le.ality of Umayyad .overnment, and this
5as his .reatest achievement in this uprisin.6 This 5as a complete success 'ecause, althou.h
the Umayyad dynasty continued for a lon. time after -usayn, they could not re.ain, after the
'attle of Al!Taff, their reli.ious le.itimacy as successors of the Messen.er of Dod and
Commander of the faithful #as% even thou.h they addressed themselves 'y these titles6
001
6 Al!Ta'araisiBs Al-Ihti,a, 0:0>G 8'n +hahr Ashu'Bs "ana#ib Al Abi 'alib M:03;G "ihar al!
An5ar >3:<MG 8'n A'i al!/ath al!Ar'iliBs 2ashf al-Dhummah 0:00<6
The .eneral Muslim pu'lic henceforth considered them mere temporal rulers 5ho came to
the helm 'y force, and no lon.er respected them as they respected the caliphs 5ho preceded
them6 They 5ere no lon.er re.arded as reli.ious authorities nor did the position of caliph
retain its former sanctity6
The second messa.e of -usaynBs uprisin. 5as the revival of the spirit of jihad, responsi'ility
and resistance in the people6 The Umayyads had stripped the people, amon. other thin.s, of
the po5er of 5ill so that they simply toed the line of the family of Umayyah6
&hat did the Umayyads do durin. that sterile period 5hen MuBa5iya i'n A'i +ufyan and his
son NaHid ruled, that the head of -usayn, son of the dau.hter of the Messen.er of Dod 5as
'rou.ht in a pu'lic .atherin. 'efore U'aydullah i'n Qiyad in his palace and he poAed his lips
5ith a staff, and no one opposed him eEcept Qayd i'n Ar,am #may Dod have mercy on him%S
Then U'aydullah i'n Qiyad assem'led the people in the mos,ue of )ufa and a'used and
repudiated Ali and his son -usayn #as%, and none amon. those present disapproved of it
eEcept A'dullah i'n $Afif #may Dod have mercy and 'e pleased 5ith him% 5ho, enra.ed 'y
that, reviled 8'n Qiyad on his face, there'y annoyin. and humiliatin. him6
22)
-istory has not
mentioned anyone 5ho opposed 8'n Qiyad eEcept those t5o people6
The terror that 5as unleashed durin. the rei.n of MuBa5iya and his son NaHid had
dispossessed the people of the po5er to taAe a stand and to confront the oppressors, and no
hope for .ood remains in a nation that slips into this level of impotence6
The second messa.e of 8mam -usayn #as%Bs uprisin. 5as to .ive Muslim conscience a
violent jolt so that it may revert to its prior po5er and position of leadership and control over
the 5orld 5hich Dod Most -i.h 5anted for it6 &hat -usayn #as% sou.ht 'y this uprisin.
5ould not have 'een achieved eEcept 'y sheddin. much 'lood that 5as very dear, in an
unparalleled tra.ic event in 5hich he 5ould sacrifice himself, his family mem'ers and his
companions6
This is 5hat -usayn #as% re,uested and it is 5hat he meant 'y victory6 -usayn #as% never
intended victory in the military sense, a victory military leaders seeA6 This 5ould 'e the last
thin. he 5ould seeA 'ecause he Ane5 his times and the prevailin. circumstances more than
the people 5ho 5ere advisin. him a.ainst .oin. out for the 5ar and 5arnin. him that the
people 5ould desert him if he 5ent6 Any o'server of -usayn #as%Bs conduct on his journey
'et5een Medina and )ar'ala 5ill not dou't that he 5as not after that Aind of victory6
The victory 5hich the 8mam implied in his letter to Muhammad i'n al!-anafiyyah and the
-ashimites 5ho 5ere 5ith him 5as the other type 5hich 5e discussed a'ove6 The 8mam 5as
sure of victory in this journey and he 'elieved that anyone 5ho accompanied him 5ould
surely attain that victory and, he 5ho stayed 'acA 5as certain to miss it6 &hat 5as the
.uarantee 5hich made him so sure of victoryS
The .uarantee 5as DodBs promise of support and victory to anyone 5ho helped -im and Dod
the *Ealted does not .o 'acA on -is 5ord6 -e says:
002
6 8'n 9amaB al!-illiBs "uthir al-Ah0an ;0G Bihar al-Anwar >3:22:, +heiAh A'dulah al!
"ahraniBs Al-Awalim: M<=G +ayyid Muhsin al!AminBs 1awa/i, al-Ash,an: 0226
:(f you hel! God he will hel! you and make your feet steady.,
222
:&o not weaken or grieve/ you shall have the u!!er hand, should you be faithful.,
22>
:(ndeed we shall hel! "ur a!ostles and those who have faith in the life of the world,
225
:God will surely hel! those who hel! .im. (ndeed God is All@strong, All@mighty.,
22
The movement 5hich -usayn #as% 5as a'out to em'arA on met all the conditions 5hich Dod
re,uired of -is servants 'efore -e .ranted them success6 These conditions 5ere: faith,
sincerity, piety and strivin. #jihad% in DodBs 5ay6
-usayn #as% did not entertain a momentBs dou't that Dod Almi.hty 5ould support him in his
movement and that victory 5ould 'e his6 This is the second certainty of his movement6 &e
have inferred this inevita'ility from the converse of his 5ords 5hich appeared in the letter:
$and anyone 5ho does not join us 5ill not attain victoryIB
>- 6elationship Between Gictory And #artyrdom
This is the third issue that -usaynBs letter dealt 5ith, 5hich can 'e inferred from the first and
the second issues6
8n the first, the 8mam informed us that 5hoever accompanied him to 8ra, 5ould 'e martyred
and in the second he declared that only those 5ho 5ould .o 5ith him 5ould attain victory6
/rom these t5o statements it can 'e inferred that martyrdom 5as the only 5ay to attain
victory6 This is not easy to comprehend unless 5e eEplain victory the 5ay 5e did 5hile
discussin. the second issue6 Then the relationship 'et5een victory and martyrdom 5ill
'ecome clear6
This victory could not taAe place eEcept 'y li'eratin. peopleBs minds and souls from
su'ju.ation to the Umayyads and freein. 8slam from the process of distortion 5hich 5as
'ein. carried out in their palaces in the name of 8slam, and eEploitin. the position of
+uccessor to the Messen.er of Dod #+%6 +uch a victory could not 'e achieved unless this 'and
of people 5ho accompanied -usayn #as% li'erated the peoplesB conscience, mind and heart
from the .rip of the Umayyads, annulled the le.itimacy of their palace in +yria, and freed
8slam from Umayyad control6
This project 5ould not come to li.ht eEcept 'y offerin. valua'le 'lood in order to .ive the
peopleBs conscience a stron. jolt 5hich 5ould 'rin. them 'acA to their senses and the
position Dod 5anted them to taAe6 This is 5hat the 8mam declared in the letter 5hich he
5rote to Muhammad i'n al!-anafiyyah6
+- &his Gictory "ill Not Be 6epeated In $istory
This is the fourth thin. that 5ould surely happen as declared 'y -usayn #as%: TAnd anyone
000
6 FurBan, Ch: >;, Ks: ;6
00M
6 FurBan, Ch: M, Ks: 2M:
00>
6 FurBan, Ch: >1, Ks: 326
003
6 FurBan, Ch: 00, Ks: >16
5ho does not join me 5ill not attain victory6U This statement eEplicitly supports our
contention that the victory 5hich Dod caused to happen at the hands of -usayn #as% and his
helpers 5ould not 'e repeated a.ain in history6
There are t5o types of historical events: Those that repeat themselves such as 5ar, peace,
famine, 5eaAness, stren.th, defeat and victory, and those that occur once6 8slam has
5itnessed many 'itter reverses, difficult times and adversity in its history 'ut the crises of the
'attles of "adr and the Confederates 5ill not 'e repeated6 8n those t5o cases the 5hole of
8slam 5as .athered in a sin.le spot and if un'elief had defeated 8slam on those t5o occasions
nothin. 5ould have remained of this reli.ion6 8t is for this reason that the Messen.er of Dod
#+% accorded .reat value to AliBs #as% stroAe on the day of the confederates6 -ad it not 'een
for AliBs stroAe on that day, had it not 'een for the defeat of the Confederates, nothin. 5ould
have remained for 8slam on the face of the earth6 On the day of "adr, the Messen.er of Dod
#+% stood up in front of the Furaish multitudes 'eseechin. Dod for succour: TO Dod, if you
5ant not to 'e 5orshipped then Nou shall not 'e 5orshipped6U
22!
This statement precisely descri'es that critical condition 5hich the 5hole of 8slam 5as .oin.
throu.h in the valley of "adr, not far from Medina6 Thereafter, 8slam 5ent throu.h many
misfortunes and difficult situations such as 5hen the Mon.ols invaded and destroyed
"a.hdad, the A''asid capital, and 5reaAed havoc in the land6 -o5ever, all these tri'ulations
came to pass after 8slam had come out of the straits of the 'attles of "adr, the Confederates
and Al!Taff6
*vents that do not repeat themselves throu.h history are of t5o Ainds: victories after 5hich
there is no defeat and defeats after 5hich there is no victory6 The victory of Ashura 5as a
victory 5ith no defeat after itP and this is 5hat -usayn #as% stated in his letter 5hich 5e are
discussin.6 +o 5hat is that victory after 5hich there 5ill never 'e a fallS -o5 can this 'e said
5hen several dra5'acA, defeats and tri'ulations visited the Muslims, and after them .reat
con,uests and successes came their 5ayS
The ans5er is that these defeats and reverses affected 8slam and the Muslims after 8slam had
emer.ed safely from straits and historical crises and spread all over the 5orld6 As such, those
later events did not constitute a dan.er to the eEistence of 8slam even thou.h they 'rou.ht
5idespread losses and .reat catastrophes liAe 5hat happened durin. the Mon.ol invasion of
Muslim lands6 "adr and the Confederates 5ere a different case alto.etherG they 5ere unliAe
any other crises that the Muslims suffered6
The Umayyad!en.endered tri'ulation 5as similar to those t5o6 The Umayyads had eEtended
their control over everythin. includin. the positions of po5er and influence in 8slamic
society6They achieved this throu.h political le.itimacy in the name of +uccessor to the
Messen.er of Dod #+%6 8t 5as from this office that the people received the reli.ious edicts
re.ardin. 5hat is permissi'le and 5hat is not, therefore, 'y relyin. on this very position, the
Umayyads em'arAed on destroyin. the reli.ion6 8f thin.s had .one their 5ay nothin. 5ould
have remained of 8slam eEcept its name, as -usayn #as% said to the .overnor of Medina 5hen
he invited him to pay alle.iance to NaHid i'n MuBa5iya: TThen fare5ell to 8slam if the
Muslims are put to test throu.h a ruler liAe NaHid6U
22*
On the day of Ashura, -usayn #as% 5as a'le to annul the le.itimacy of the caliphates of the
00=
6Tafsir al!MiHan 20: 0M<6
00;
6 Muthir al!AhHan 23G "ihar al!An5ar >>:M0=G Al!A5alim: 2;3, Ja5aBij al!Ashjan: 0;6
Umayyads and the A''asids6 Thereafter, their palaces, dissipation, luEury, oppression and
a..ression no lon.er constituted any dan.er to 8slam, ho5ever destructive its effect 5as on
8slamic society6 The Muslims no lon.er considered the position of caliphate as hallo5ed and
le.itimateG henceforth, they deemed them no 'etter than other Ain.s and rulers 5ho indul.e in
oppression and eEcess and injustice6
The Ummayds continued to rule and political leadership passed from them to the A''asids,
'ut the people did not consider them the authority on reli.ious la5 as they considered the
earlier caliphs 5ho ruled after the Messen.er of Dod #+%6
Therefore, the 'attle at )ar'ala on the day of Ashura 5as a special victory 5hich Dod
eEclusively .ranted to -usayn #as%, his -ashimite Ainsmen and companions 5ho
accompanied him6 They attained this victory 'y 'ein. AilledWall of them6
/oyalty and 6epudiation on the Day of Ashura
Conflict of /oyalty
The fi.ht for peopleBs loyalty is not a ne5 thin. in human life, and there are t5o contendin.
poles in this conflict: the divine pole and its eEtensions in manBs life, and the pole of ta.hut
5hich employs 'lind force, propa.anda and allurement in the cultural domain6 *very ta.hut
has a specific centre to5ards 5hich peopleBs loyalty is attracted 'ut all such centres oppose
the divine focus6 Qiyarat al!&arith, one of the Hiyarahs of 8mam -usayn #as%, aims at maAin.
oneBs loyalty 5ith the divine pole more profound and separatin. one from all the artificial
poles created 'y ta.hut6
#onotheism And Polytheism In /oyalty
Joyalty is a part of the concept of monotheism, a concept that rejects polytheism: TThere is
no .od 'esides AllahU6 Unity of loyalty is the most important aspect of monotheism6
Man cannot Aeep another loyalty to.ether 5ith loyalty to Dod Almi.hty, 5hatever loyalty
that mi.ht 'e6 Any loyalty other than that of Dod is sure to 'e in opposition to it unless it is
under the eEtension of -is loyalty6 Most instances of polytheism 5hich the prophets used to
fi.ht, as related in the FurBan, pertain to polytheism of loyalty and not polytheism 5ith
re.ard to the Creator6 A majority of polytheists divide their loyalty 'et5een Dod and other!
than!Dod, thus sharin. their loyalty and o'edience 5ith taghut6
-ence, 5hen taghut tries to esta'lish its .uardianship and authority over man(s life, it is in
fact declarin. 5ar on Dod, the Dlorious and the *Ealted, 'ecause it trespasses Dod(s
authority, 'ounds and .uardianship over manAind6 Most of the conflicts 'et5een monotheism
and polytheism durin. the time of the prophets #as% 5ere on this very issue6
The prophets #as% 5ere 5orAin. to unite the centre of loyalty in the life of manAind 'y
invitin. them to 'e loyal to Dod and o'ey -im and 'y ur.in. them to reject any loyalty other
than that of Almi.hty Dod6
Ferociousness 0f &he Conflict 0f /oyalties
The conflict of loyalties is amon. the most ferocious types of conflict in man(s history6 8t is
unliAe political conflict 5here the 'one of contention centers on issues such as land6 *ven if
5e call the conflict on loyalties a political one it must 'e of a special Aind unliAe the political
'attles that the people are accustomed to6 -ere the 'attle is fou.ht on one thin. and that is the
ri.ht to leadership and authority over man6
The ri.ht to authority is neither divisi'le nor plural6 8t is either for Dod alone 5ithout any
associate or rival, 5hich is monotheism, or for other!than!Dod, 5holly or partially, 5hich is
un'elief or polytheism6 "ased on this issue manAind is divided into t5o .roups: one 'elieves
in the unity of Dod 5ith re.ard to loyalty and o'edience and does not accept any associate for
Dod in matters of loyalty and authority6 The other su'scri'es to and o'eys other centres of
loyalty, 5hich could 'e taghut, country or personal desires6 The conflict 'et5een these t5o
.roups of people is the .reatest of all conflicts and constitutes the most important events in
man(s history on earth6
&he &heatre 0f Conflict 5ntails A )tand And 6e%ects 0nloo1ers
Althou.h one can 'e indifferent to5ards many issues, one cannot 'e a mere onlooAer 5ith
re.ard to the ,uestion of loyalty 'ecause it is a fundamental issue of human eEistence 5hich
re,uires of man a clear and specific stand, 5hatever this may entail 'y 5ay of sacrifice6 The
,uestion of loyalty is not aAin to 'ar.ainin. or s5eet talA, and a person 5hose loyalty is not
for Dod 5ould 'e simply tossed a'out 'y personal desires, political and social chan.es6
8t is loyalty to Dod that defines a manBs personality and course of action and .ives him his
real 5orth, 5hich is the position of vice.erency to Dod on earth6 8t also determines his stand,
movement, course and .oal6 One is not allo5ed to treat a ,uestion as important as this 5ith
indifference and ne.li.enceG one must 'e firm and serious a'out itI
5lements And Instance 0f /oyalty
Joyalty to Dod is crystalliHed 'y havin. a relationship 5ith -im throu.h the follo5in. 5ays:
*- 0bedience and )ubmission
Dod Most -i.h says: "All the res!onse of the faithful when they are summoned to God and
.is A!ostle that .e may )udge between them is to say, EWe hear and obey.E (t is they who
are felicitous."
22J
Lust as loyalty to Dod re,uires o'edience and su'mission to -im and -is Apostle #+%, it
re,uires diso'edience to other!than!Dod as 5ell6 Dod says: "0o be wary of God and obey
me, and do not obey the dictates of the !rofligate."
226
'- /o8e and )incerity to @od the @lorious
Dod says: "0ay, E(f your fathers, your sons, your brethren, your s!ouses and your kinsfolk,
the !ossessions that you have acPuired, the business you fear may suffer and dwellings you
are fond of are dearer to you than God and .is A!ostle, and, to waging )ihad in .is way,
00<
! Fur(an ch: 0> vs: 32
00:
! Fur(an ch: 0= vs: 231! 232
then wait until God issues .is edict, and God does not guide the transgressing lot."
2>L
"Among the !eo!le are those who set u! !eers besides God, loving them as if loving God@
but the faithful have a more ardent love for God"
2>)
>- $elpin2 @od, $is #essen2er )! and the belie8ers
"", you who have faith# (f you hel! God .e will hel! you and make your feet steady."
2>2
"God will surely hel! those who hel! .im. (ndeed God is All@strong, All@mighty."
2>>
" and those who gave them shelter and hel!@ they are guardians of one another"
2>5
" and those who gave them shelter and hel!, it is they who are truly faithful."
2>
" Those who believe in him, honour him and hel! him, and follow the light that has
been sent down with him, they are the felicitous."
2>!
Direction in /oyalty
&ith this comprehensive meanin., loyalty attracts all the a'ilities, capacities, talents and
inclinations of man to5ard a sin.le pole and also directs all his attention, his actions and his
desires to it6 Conse,uently, it confers on this centre complete control over human eEistence,
there'y savin. man from a divided personality and sense of loss that affects many people6
The first thin. unity of loyalty does to man is to dra5 all aspects of his inner and outer 'ein.
to5ards one point6
+econdly, it directs this harmonious sum of capa'ilities, inclinations, desires and actions
to5ard a sin.le direction, 5hich is the strai.ht path that Dod the *Ealted enjoins us to follo56
&hen this happens, man chan.es from a 5eaA 'ein. 'eset 'y anEiety, confused thou.hts and
capa'ilities, into a stron. entity that moves alon. the strai.ht path6 -e 'ecomes free from
5eaAness and indecision, uncertainty and dou't 5ith re.ard to the direction of his movement,
and is not torn 'et5een different motives and desires6
Thirdly, it li'erates man from all other centres of focus and motives, such as the e.o, 5ealth,
5orldly possessions, desires and ta.hut that threaten to contain his efforts, actions and all
aspects of his life6 /ourthly, it 'esto5s on him total harmony 'et5een the lim's and the heart,
the manifest and the hidden, the out5ard and the in5ard6 Joyalty eEercises total control over
man(s lim's, his actions and his movement, and .ives him mental harmony coupled 5ith
o'edience, attention, love and desire to serve Dod6
0M1
! Fur(an ch: : vs: 0>
0M2
! Fur(an ch: 0 vs: 2=3
0M0
! Fur(an ch: >; vs: ;
0MM
! Fur(an ch: 00 vs: >1
0M>
! Fur(an ch: < vs: ;0
0M3
! Fur(an ch: < vs: ;>
0M=
! Fur(an ch: ; vs: 23;
Amon. the most important features of this condition of attention, a'sorption and
concentration on the focus is that it does not happen throu.h coercion 'ut stems from man(s
total psycholo.ical harmony and irresisti'le attraction to5ards this focus6 One(s lim's can 'e
su'jected to compulsion and pressure 'ut sympathies, 5ishes, affection and hate cannot 'e
made to yield to the coercion of eEternal motives6
"ecause of this fact, love of Dod, love for -is saAe and hate for -is saAe are amon. the most
important elements and essential ,ualities of loyalty and repudiation, and this is 5hat maAes
one(s o'edience and su'mission to Dod, -is Messen.er #+% and -is friends! the 8mams #as%,
and his 5orship of -im sprin. from desire, love and lon.in.6
Dod the *Ealted says: "God draws an eam!le/ a man )ointly owned by several contending
masters and a man belonging entirely to one man/ are the two ePual in com!arisonD"
2>*
Dod dra5s an eEample for monotheism and polytheism from t5o men6 One is torn 'et5een
contendin. masters, each of 5hom commands .uardianship and control over him6
These associates are opposed to one another and the man(s mind is scattered 'et5een them6
The other man has su'mitted all his affairs to only one man #and a man 'elon.in. entirely to
one man%, o'eys him in everythin. and accepts his .uardianship and authority in all affairs6
8t is the same in the case of monotheism and polytheism6 Monotheists are liAe the man 5ho
su'mits to one man and is at ease 5hile polytheists are liAe the one that is the su'ject of the
contest of contendin. masters6 /rom this eEample it 'ecomes clear that polytheism and
monotheism here pertain to loyalty6
The Fur(an ,uotes Loseph the truthful #as% as sayin.: "" my two !rison mates# Are different
masters better, or God, the "ne, the (rresistibleD"
2>J
The t5o prison inmates of Loseph #as% 5ere not denyin. the one and irresisti'le Dod, they
5ere associatin. other masters 5ith Dod concernin. .uardianship and authority over their
lives6 Loseph disapproved of their failure to su'mit all their affairs to the One and 8rresisti'le
Dod6
Concernin. the reasons 5hy prophets are sent, the Commander of the /aithful #as% said: ODod
has commissioned Muhammad #+% ?as prophet@ to release -is servants from servitude to
servants to servitude to -im, from the covenants of -is servants to ?enter@ -is o5n covenant,
from o'edience to -is servants to o'edience to -im and from loyalty to -is servants to
loyalty to -im6O
2>6
6epudiation
The other face of this issue is repudiation, for 5e cannot understand the meanin. of loyalty
separately from repudiation6 This reli.ion is dynamic 'y nature: pullin. do5n and re'uildin.,
the re'uildin. taAin. place on the demolished site6 Clearly and precisely, this means that the
mission of this reli.ion is to remove every polytheistic and oppressive entity and to esta'lish
monotheism and justice in its place6
0M;
! Fur(an ch: M: vs: 0:
0M<
! Fur(an ch: 20 vs: M:
0M:
! Al-.afi M: 00
/or anyone 5ho understands this statement, it is clear that monotheism and justice of the ne5
dispensation do not stand in a vacuumG they occupy the former position of polytheism and
oppression, and it is only natural that it should provoAe the ire of the leaders of un'elief6 8t
5ill induce them to confront 8slam in a most severe and fierce manner, and this confrontation
5ill not cease until polytheism and oppression are completely eliminated6
An Analysis of the )tate of Challen2e and Confrontation Between
#onotheism and Polytheism
As lon. as polytheism and oppression possess a state and have dominion over a section of the
earth, this challen.e and hostility a.ainst 8slam and its defenders 5ill continue6 The mission
of this reli.ion on earth is to li'erate man from the captivity of taghut and selfish desires, and
to remove the hurdles on man(s 5ay to Dod6 These t5o aspects of the mission 5ould pre!
empt ta.hutBs entity in the political, economic, cultural and propa.anda domains6
-o5ever, this 5holesale challen.e on ta.hut(s political eEistence 5ill not come a'out 5ithout
counter measures in the form of a fierce and desperate response from it6 8n the face of this
reaction, the camp of monotheism must inevita'ly taAe a similar stand 'ecause it is
unthinAa'le for it to ans5er ta.hut(s declaration of 5ar 5ith an offer of peace and
reconciliation or tolerance6
To prove e,ual to these challen.es and confrontations that ori.inate from the camp of ta.hut
the Muslims must respond to the 5ar and challen.e 5ith a declaration of 5ar and a counter
challen.e6 8n the a'sence of this the camp of monotheism 5ill have no foothold any5here in
the 5orld6
8n addition to confrontation and repayin. in Aind, there should 'e total 'oycott and severin.
of ties 5ith the polytheist camp in all dimensions of relations6 This action is the repudiation
5hich represents the other side of loyalty in 8slam6
The dynamic nature of 8slam re,uires t5o thin.s from the nation 5hen confrontin. difficult
challen.es6 These issues, 5hich are in fact t5o faces of a sin.le ,uestion, are internal
cohesion and severin. ties 5ith the eEternal enemy6 "*They+ are hard against the faithless
and merciful amongst themselves."
25L
/irstly, there should 'e cohesion, harmony, cooperation, mutual support and the attitude of
yieldin. to one another 5ithin the community6 This is the first side of this re,uirement and it
is the loyalty aspect6 Dod Most -is says/" and those who gave *them+ shelter and hel!,
they are allies of one another.,
76B
:The faithful, men and women, are comrades of one
another,
0>0
Certainly they 'elon. one 5ith the other6 This is indeed the most 'eautiful description of the
state of unity in the political eEistence of the community6 To ,uote the hadith:
O&ith re.ard to their mutual affection, mercy and sympathy, the 'elievers are liAe a 'ody
5hich, 5hen one lim' is ill, all other parts of it respond 5ith vi.il and feverO
0>1
! Fur(an ch: >< vs: 0:
0>2
! Fur(an ch: < vs: ;0
0>0
! Fur(an ch: : vs: ;2
And the -oly Furan:
O"elievers are liAe a 'uildin.: its parts support one another6O
25>
OMaintain close relations, 'e Aind and merciful to one another and 'e 'rethren 5ho are
devoted to one another as you are enjoined 'y DodO
255
This is aimed at maAin. the 8slamic nation a sin.le 'ody 5hose parts are in harmony liAe a
compact structure6 +econdly, there should 'e total severance of ties 5ith the enemies of Dod
and -is Messen.ers, 5ho are 5aitin. for some evil to 'efall this reli.ion6 Dod Most -i.h
says:
"The faithful should not take the faithless for allies instead of the faithful"
25
"", you who have faith# &o not take the faithless for friends instead of the faithful."
25!
"", you who have faith# &o not take the Jews and the 5hristians for friends/ they are
friends of each other. Any one of you who takes them as friends is indeed one of them"
25*
"", you who have faith# &o not take your father and brothers for intimates if they !refer
faithlessness to faith "
25J
This is repudiation of Dod(s enemies and the Messen.er(s #+%G it is for'idden to 'e their ally,
sho5 them affection or endear oneself to them6 The t5in conditions of stron. internal
cohesion and complete severance of ties 5ith the eEternal enemy re,uire a central leadership
that 5ill .uide the nation throu.h various challen.es and hurdles, li'erate manAind and
remove the shacAles on them and the o'stacles on their 5ay to Dod6 &ithout this central
leadership, the important .oals of the 8slamic call cannot materialiHe in the life of manAind6
/oyalty Is "ithin &he Domain 0f #onotheism
Joyalty 5ould have no value if it did not come under the um'rella of monotheism6 True
loyalty in man(s life is only the one 5hich lies 5ithin this domain: any other form of loyalty,
unless it enjoys Dod(s permission and command, 5ould 'e a false one, the type 8slam has
a'olished6 True loyalty may and may not eEist6
8f it eEists then it must have the positive and ne.ative sides to.ether #loyalty to Dod alone,
rejectin. and repudiatin. other than Dod%, and the ne.ative aspect of it is no less important
than the positive one6 Alle.iance to Dod cannot taAe place eEcept 'y rejectin. any other form
of alle.iance alon. 5ith it or in opposition to it6 To accept any .uardianship parallel to that of
Dod R or in opposition to it! means to associate partners 5ith Dod6
0>M
! 3ahih "uslim <: 01 Dar al!/iAr ed6
0>>
! "ihar Al! An5ar ;>: M::
0>3
! Fur(an ch: M vs: 0<
0>=
! Fur(an ch: > vs: 2>>
0>;
! Fur(an ch: 3 vs: 32
0><
! Fur(an ch: : vs: 0M
/rom the fore.oin., 5e can see that unity of loyalty is one of the most important features of
loyalty, and 5e have already said that most instances of polytheism discussed in the Fur(an
are those of polytheism in loyalty and not 5ith respect to the Creator6 Therefore, there 5ill
never 'e true .uardianship in opposition to that of Dod and there can never 'e true
.uardianship 5ithout -is permission and command6
&rue @uardianship Is 0nly By @od4s Permission, "ithin &he Domain 0f
$is @uardianship And By $is Appointment
&e find this fact clearly stated 5here Dod Most -i.h talAs a'out -is appointment of some of
-is servants as .uardians, 8mams and deputies over the people6 Their 8mamate and
.uardianship 5ould not have 'een possi'le had Dod not conferred it upon them and
commissioned them for it 'eforehand6
8n the story of A'raham #as% the Most -i.h says: ".e said, E( am making you the (mam of
mankind,E .e said, E And from among my descendantsDE .e said,E =y !ledge does not
etend to the un)ust."
256
-ere imamate refers to .uardianship over the people, thus, Dod
made A'raham #as% a .uardian after he had 'een a prophet6
8n the story of David #as%, the Most -i.h said: ""E &avid# (ndeed we have made you a
vicegerent on the earth, so )udge between !eo!le with the truth."
2L
The 5ords $so jud.e
'et5een people 5ith the truthB indicate that vice.erency here means .uardianship and
authority6
Concernin. A'raham(s descendants 5ho -e .ave him after deliverin. him from the unjust
people, -e said: "And we gave him (saac, and Jacob as well for a grandson, and each of
them We made righteous. We made them (mams, guiding by "ur command and we
revealed to them the !erformance of good deeds, the maintenance of !rayers and the
giving of 1akat, and they used to worshi! us."
2)
&ithout intendin. to ela'orate, 5e 5ould liAe to point out that the source of authority and
po5er in human life is Dod Most -i.h and not the people, as is held in modern democratic
tendencies and even 'y some Muslims 'ecause of their poor understandin. of their reli.ion6
9o one is entitled to mana.e the affairs of the Muslims 5ithout Dod(s permission6
The 'asic principle in this issue is that Dod is the source of po5er and leadership and there is
nothin. in the reli.ious teEts to su..est that Dod has entrusted the people 5ith the issue of
soverei.nty6 &e are sayin. this after an eEhaustive study of the teEts from 5hich this
supposed mandate is inferred6
&he 6ole and Importance of @uardianship in the /ife of the Community
A'u La(far #as% said: O8slam is 'uilt on five ?thin.s@: prayer, HaAat, fastin., pil.rima.e and
.uardianship #5ilayah%6 9othin. has 'een proclaimed as much as 5ilayahU6
22
0>:
! Fur(an ch: 0 vs: 20>
031
! Fur(an ch: M< vs: 0=
032
! Fur(an ch: 02 vs: ;0! ;M
030
! Usul al!)afi 0: 2<G "ihar al!An5ar =<: M0:
$Ajlan i'n +alih said: 8 said to A'u A'dullah #as% ( Tell me a'out the tenets of the faithB and
he said: O"earin. 5itness that there is no deity eEcept Dod and that Muhammad is the
Messen.er of Dod, affirmin. that 5hich comes from Dod, the five prayers, payin. HaAat,
fastin. durin. the month of Ramadan, performin. pil.rima.e to the -ouse, loyalty to our
friends, enmity to our enemies and joinin. the truthful ones6U
03M
A'u La(far #as% said: "Islam is built on fi8e things? prayer, 0a(at, fasting, pilgrimage and
5ilayahO Qurarah #the narrator of the hadith% said, (8 said: 5hich is the 'est amon. themS -e
said O&ilayah #loyalty to the divinely!appointed .uardians% is the 'est 'ecause it is their Aey
and the .uardian ?to 5hom loyalty has 'een prescri'ed@ is the .uide to them P(
Then he ?A'u La(far@ said: OThe peaA of the affair and its Aey, the door to all thin.s and the
?source of the@ pleasure of the Merciful is o'edience to the 8mam after Ano5in. him6 Dod the
Mi.hty and +u'lime says: "Whoever obeys the A!ostle certainly obeys God- and as for
those who turn their backs *on you+, We have not sent you to kee! watch over them,
03>
Then he ?A'u La(far@ said: As for those people, Dod 5ill admit the virtuous amon. them into
paradise 'y virtue of -is mercy6O
033
This hadith calls for much reflection6 +hould one spend the ni.ht in prayer and the day
fastin. 'ut 5ithout Ano5in. loyalty to Dod and loyalty to -is friends one 5ould not have
completed the elements of faith6 Joyalty to Dod does not 'ecome complete simply 'y
o'servin. the practical aspects of divine la5 unless o'edience to the Messen.er #+% and
holders of authority after him is added6 This is also part of o'edience to Dod6 This is so
'ecause the essence of reli.ion is not just a set of instructions a'out 5orship, transactions,
contracts, unilateral pronouncements #al-i#aat%, althou.h they are also part and parcel of
reli.ion6
The core of reli.ion is commitment to Dod, -is Messen.er #+% and friends and o'edience to
-is commands and those of -is Messen.er #+% and his successors #as%6 Throu.h this
commitment, a 'eliever comes to Ano5 the characteristics of his reli.ion6 The Messen.er of
Dod #+% has commanded his community to attach themselves to his -ousehold #as% in
addition to the "ooA of Dod, so that they may define for them the 'road outlines of their
reli.ion6
The Messen.er of Dod #+% said: OO, you peopleI 8 am 'ut human6 My Jord(s messen.er 5ill
soon come ?to call me 'acA@ and 8 5ill ans5er6 8 am leavin. t5o 5ei.hty thin.s: the first is
the "ooA of Dod in 5hich there is .uidance and li.ht so Aeep to the "ooA of Dod and hold
fast to itO, Then he ur.ed the people to arouse their desire in Dod(s "ooA and then continued:
Oand my household6 8 remind you of Dod concernin. my household6 8 remind you of Dod
concernin. my household6 8 remind you of Dod concernin. my household6U
03=
The ,uestion of loyalty is therefore, a fundamental issue in 8slam and 5ithout it 8slam cannot
dischar.e its central role of esta'lishin. man(s relationship 5ith Dod, leadin. man to5ards
03M
! Usul al!)afi 0: 2<G "ihar al!An5ar =<: MM1
03>
! Fur(an ch > vs: <1
033
! Usul al!)afi 0: 2<G "ihar al!An5ar =<: MM0! MMM
03=
! This hadith has 'een recorded 'y the master traditionists throu.h numerous chains of
transmission and Allamah Mir -amid -usayn al!JuAna5i has compiled those chains in
several volumes of his Al-Aba#at6 Amon. the sources of his hadith is 3ahih "uslim ;: 200
#Dar al!/iAr "eirut%
achievin. the .oals of reli.ion in life, ur.in. manAind to serve Dod and removin. the
o'stacles that taghut has thro5n on the 5ay of this mission6 This fact is continuously
affirmed 'y the ineEora'le clash 'et5een the pole of loyalty and that of taghut6
Throu.hout history, man finds himself 'et5een these t5o poles6 These t5o centers 5orA in
opposite directions in man(s life and each one tries to attract his loyalty to it and separate him
from the other6 The follo5in. holy verse hints at the conflict 'et5een the poles of 5ilayah
and ta.hut: "God is the =aster of the faithful/ .e brings them out of darkness into light.
As for the faithless, their !atrons are the 2ebels ?taghutC, who drive them out of light into
darkness. They shall be the inmates of the fire and they shall remain in it *forever+.,
2*
Arro2ance and Abasement
'aghut cannot maAe the people su'servient and ro' them of their freedom, 5ill and essential
,ualities, eEcept 'y a'asin. them6 This is an intricate process 5hich the arro.ant elements
5ho spread corruption in the earth consider to 'e .ood 5hile Dod, -is Messen.er #+% and the
faithful detest it6
8n essence, this cultural and psycholo.ical process ro's man(s soul of the values and the
,ualities Dod has endo5ed it 5ith, such as coura.e, chastity, intelli.ence, honour, resistance,
service, faith and morality and maAes him inconse,uential in the social, cultural and political
arena liAe a floatin. piece of 5ood that is helplessly thrust a'out 'y the 5aves6 The Fur(an
calls this process despisin.6
A'out Pharaoh, the tyrant of *.ypt, a contemporary of Moses #as%, Dod said: :0o he
des!ised his !eo!le,, that is, he ro''ed them of the values and ,ualities 5hich 5ould save
them from deviatin. and .ettin. (s5ept a5ay 'y the 5aves( and 'ecomin. servile
opportunists 5ho never diso'ey the tyrant, 'ut, instead, conform to all his positions and
opinions, his understandin. and taste, and his 5ay of life6
There are t5o forms of o'edience: conscious o'edience 5hich is the one meant in Dod(s
5ords: ""bey God, and obey .is A!ostle and the .olders of authority among you,, and
unconscious o'edience 5hich results from a'asement, loss of insi.ht and human values6 This
is depicted 'y Dod(s 5ords: "0o he des!ised his !eo!le and they obeyed him. (ndeed they
were a transgressing lot,
2J
Features of the Conflict Between &ruth and Falsehood
2! 8n essence, there is an ideolo.ical conflict 'et5een the t5o poles of monotheism and
polytheism6 A close study of the Fur(anic verses that talA a'out monotheism and polytheism
5ill reveal that most of them refer to the monotheism and polytheism of loyalty and not as
pertains to the Creator6 8n fact the polytheism 5hich is the su'ject of rejection and criticism in
Fur(anic discourse and to 5hich the people fall prey is the polytheism that pertains to loyalty6
0! This ideolo.ical contest invaria'ly transforms into a conflict of civiliHation 'et5een t5o
cultures 5ith deep roots in history and a 5ide .eo.raphical spread6 These are the cultures of
monotheism and polytheism6 Nes it is a clash of cultures 5here the contendin. camps have
03;
! Fur(an ch: 0 vs: 03;
03<
! Fur(an ch >M vs 3>
certain peculiarities in terms of their 5ays of thinAin. and practical methodolo.y6
M! The third feature of this conflict is that it is a political stru..le over centers of po5er in
society, the most important of 5hich are political po5er, 5ealth, pu'licity, military pro5ess
and cultural control6 These centers of po5er constantly support the activities of each camp
and 5hichever controls them 'ecomes the stron.er party in the conflict6 *ach side endeavours
to control these institutions and employ them in enhancin. its presence and activity in
society6
>! This conflict is one of the ineEora'le historical realities and amon. the divine norms that
neither chan.e nor .et altered and, therefore, none of the t5o camps can escape confrontation
and its conse,uences eEcept 'y relin,uishin. their role and terminatin. their activities6 The
faithful party tries to eEercise its influence over all important positions in society, for it
cannot carry out its mission unless it .ains influence in the political, military, socio!economic
and communication arenas on the .lo'al level6
This 5ill not taAe place in a vacuum 'ut in the same sphere of activity and am'ition of taghut
and the leaders of deviation6 'aghut 5ill never 5ithdra5 from the field nor stop its
reactionary and corruptin. activities a.ainst manAind until after lon. efforts and 'itter
contests6 The Fur(an affirms this unchan.ea'le historical reality in clear terms: "And they
will not cease fighting you until they turn you away from your religion if they can,
26
8t is an amaHin. verse from the "ooA of DodP These people 5ill not stop fi.htin. and
pursuin. us until they maAe us rene.e on our reli.ion if they canI And there is no need for
much analysis on 5hy they insist on fi.htin. the Muslims 'ecause 8slam naturally seeAs to
eEtend over taghut(s sphere of influence and interest6 Any amount of spread and taAin. over
of the positions of po5er 'y 8slam means a correspondin. amount of 5ithdra5al 'y taghut6
Therefore, the leaders of un'elief 5ill most certainly confront this reli.ion and its adherents
5ith all the ideas, conspiracies and molestations at their disposal, until they eEtirpate them or
maAe them leave their reli.ion if they can6 8t is not correct to disre.ard this persistent
conspiracy and attacA, 'ut confrontin. it is not possi'le eEcept throu.h an e,ually resolute
action as the Most -i.h says:
"Oight in the way of God those who fight you but do not transgress.,
2!L
"Oight all the !olytheists )ust as they fight you all.,
2!)
&hether this 5ar is called defensive or offensive in 8slamic jurisprudence, it is in reality a
5ar in defense of manAind and 8slam6
3! This conflict 5ill last lon. and it 5ill taAe place in continuous rounds and this contention
cannot 'e resolved throu.h reconciliation and understandin. 'ecause the su'ject of conflict is
a civiliHational or ideolo.ical one of a ma.nitude that cannot 'e resolved unless the po5er
'ases of un'elief fall apart6 As lon. as the 'ases of stren.th, 5ealth, political and military
po5ers remain in the possession of un'elief and under the control of its leaders they 5ill
continuously 'e a source of sedition6
03:
! Fur(an ch: 0 vs: 02;
0=1
! Fur(an ch: 0 vs: 2:1
0=2
! Fur(an ch: : vs: M=
The Most -i.h says: "Oight them until !olytheism is no more and religion becomes
eclusively for God."
2!2
The limit of this 5ar is that the 'ases of po5er of faithless .lo'al
arro.ance should fall6 This contest 5ill continue till all the po5er centers of faithless arro.ant
po5ers are uprooted, all persecution is 'rou.ht to a stop and insu'ordination to Dod and -is
Messen.er is terminated6 "ecause of this, this conflict is unparalleled in ferocity and
desperation in the course of history6
The idea of en.a.in. in ne.otiations 5ith un'elief and taghut in order to reach some
mediocre solution is nothin. short of naivety, impotence and defeatism6 This defeatist attitude
is the 'e.innin. of defeat on the 'attle field and psycholo.ical defeat starts 'y entertainin.
the possi'ility of holdin. a round!ta'le meetin. 5ith taghut 5ith the vie5 of reachin. some
understandin. and endin. the conflict6
Thus the fi.ht 5ith taghut is on eEistence and not on 'orders6 Our attitude to this 5ar is
defensive rather than offensive al'eit 5ith a minor difference in the meanin. of the terms
defense and offense6 "y defense 5e mean to defend manAind alon. 5ith their freedom and
honour a.ainst taghut. Lust as taghut(s hostility a.ainst manAind, their honour, freedom and
values is a crime, to ac,uiesce on this hostility is criminal6
8t is the ri.ht of Dod(s reli.ion, the ri.ht of the call to Dod and the ri.ht of the one 5ho 5e
invite to Dod that 5e should defend him and never allo5 taghut to o'struct man(s 5ay to Dod
or to cast a veil 'et5een manAind and 8slam6 This is the core of the defence 5e are talAin.
a'out i6e6 defence of manAind6
=! This conflict re,uires the 'elievin. community to taAe a clear and decisive stand on the
issue of declarin. loyalty and repudiation, declarin. loyalty to Dod, -is Messen.er and those
invested 5ith authority over the Muslims and declarin. repudiation of the enemies of Dod,
-is Messen.er and -is friends6 Therefore it should 'e 'orne in mind that:
! There has to 'e a stand,
! The stand must 'e clear, distinct and declared,
! The 5ar a.ainst the leaders of un'elief is serious and there is no joAe a'out it,
! 8t has already started so there is no 5aitin. or looAin. for it,
! 8t is inevita'le, ferocious and Ano5s no a'atement,
! 8t is desperate: it Ano5s no .entleness or mercy,
!8t does not suffice for one to silently maintain his love for Dod, -is Messen.er #+% and -is
friends, 5ithout taAin. a practical stand and 5ithout the people Ano5in. it,
! 8t does not suffice that one(s heart 'e 5ith Dod, -is Messen.er #+% and -is friends 'ut his
$s5ord and spearB a.ainst them6
0=M
0=0
! Fur(an ch < vs: M:
0=M
! Alon. his 5ay to 8ra,, at Al!+afah, 8mam al! -usayn #as% met al!/araHda, i'n Dhali'
#the poet% and asAed him a'out the people6 Al!/araHda, said: Their hearts are 5ith you 'ut
!8t 5ill not suffice that one should .ive part of himself and his 5ealth to Dod, -is Messen.er
#+% and -is friends and .ive the rest to taghut.
!8t 5ill not suffice for one to .ive himself entirely to Dod 'ut remain amia'le to taghut or
maintain some linAs 'y 5hich one may revert to the fold of taghut.
This is 'ecause loyalty is indivisi'le: it should either 'e entirely for Dod the *Ealted or -e
5ould accept nothin. of it, for Dod is independent of creation6 Therefore loyalty re,uires a
firm clear!cut position 5hich must 'e pu'liciHed 'y 5ay of one(s association ?to a .roup@ and
separation ?from another@G throu.h love and affection, hate and enmityG throu.h alle.iance
and denouncin.G throu.h peace and 5ar6
;! Joyalty and repudiation are t5o sides of the same reality 5ith respect to this historical
conflict and the stand it entails6 &ithout repudiation, loyalty has no use and it cannot play its
active role in the life of the community unless it is coupled 5ith denouncin. the enemies of
Dod, -is Messen.er #+% and -is friends6
Therefore a stand is not made of loyalty aloneG it consists of t5o faces: a positive one and a
ne.ative one, peace and 5ar, mercy and harshness, association and separation, love and hate6
+o lon. as these t5o sides are not found to.ether in one(s stand it 5ill not 'e a real one 'ut a
strain of hypocrisy, and a Aind of political civility and dou'le .ame playin.6 Dod the Most
-i.h has said: :... *They+ are hard against the faithless and merciful amongst
themselves.,
0=>
<! Lust as the pole of loyalty consists of one centre, one line and a sin.le eEtension throu.hout
history, that of taghut also comprise one line, one civiliHation and one eEtension6 8n loyalty to
Dod(s Prophet #+% and friends 5e reco.niHe no difference 'et5een those nearer to our o5n
a.e and those 5ho lived earlier6 All of them 'ear Dod(s reli.ion and convey -is messa.e6
Dod has 'esto5ed on all of them prophethood, imamate and .uardianship over -is servants6
&e therefore .ive alle.iance to them all and 'elieve in 5hat Dod has revealed to them and 5e
maAe no distinction 'et5een them6
Dod the Most -i.h says: "0ay, EWe have faith in God, and that which has been sent down
to us, and that which was sent to Abraham, (shmael, (saac, Jacob and the Tribes, and that
which =oses and Jesus were given, and that which the Nro!hets ?asC were given from their
>ord- and we make no distinction between any of them, and to .im do we submit."
2!
The Most Dlorious also said: "The a!ostle has faith in what has been send down to him
from his >ord, and all the faithful. $ach *of them+ has faith in God, .is angels, .is
scri!tures and .is a!ostles. *They declare,+ We make no distinction between any of .is
a!ostles.E And they say, E We hear and we obey. "ur >ord# Oorgive us, and toward 'ou is
their s5ords are 5ith the Umayyads, and the decree descends from the heavens6 Al!-usayn
#as% said: Nou have said the truth6 The affair is Dod(s, -e does 5hat -e 5ishes and every day
-e is en.a.ed in some 5orA6 8f the decree descends 5ith 5hat 5e 5ant, 5e praise Dod for
-is 'lessin.s and -e is the resort ?5ho ena'les us@ dischar.e .ratitude6 -o5ever, if the
decree stands in the 5ay of ?our@ hope then he does not stand accused he 5hose intention is
the truth and his mind is pious6 'ari(h al-'abari =: 02<G 'ari(h Ibn al-Athir >1: 2=
0=>
! Fur(an ch: >< vs: 0:
0=3
! Fur(an ch: 0 vs: 2M=
the return.,
2!!
As 5e pay alle.iance to all Dod(s friends, it is also o'li.atory that 5e should repudiate all
their enemies6 Lust as loyalty is a sin.le issue, repudiation is also one6 Therefore, 5e are
re,uired to denounced Pharaoh and 9imrod, just as 5e denounce A'u Lahl and NaHid, and
also the tyrants of our a.e and their cohorts6 This is 'ecause the same reason 5hy 5e
repudiate and curse the despots of our time also calls for repudiation and cursin. Cain,
Pharaoh, 9imrod, A'u Lahl, NaHid and -ajjaj6
The conflict 'et5een the poles of truth and falsehood, .uidance and deviation, and wilayah
and taghut is not a personal 5arG rather it is a civiliHational one6 *ach of the t5o fronts has a
historical dimension and deep cultural roots in either .uidance or mis.uidance6 8n essence,
the conflict is a sin.le one throu.h all its historical sta.esG the alle.iance is one and so is the
repudiation, throu.hout the different sta.es and epochs of this conflict6
&he Incident of Al-&affH A &ouchstone For /oyalty And 6epudiation
The event of Al!Taff in )ar'ala 5hich happened in =2 A6-6 remains the foremost scene
5here loyalty and repudiation are eEhi'ited6 Amon.st many .reat historical events and
theatres of conflict 'et5een truth and falsehood, this one 5as distinctive 5ith respect to
attractin. the loyalty of the faithful and inducin. them to repudiate the opposite camp6
"ecause of this the 'elievers( loyalty and repudiation manifested themselves in the issue of
)ar'ala more than in any other conflicts 'et5een truth and falsehood6
Joyalty and repudiation to5ards that event assume concrete form today throu.h several
manifestations such as: conductin. mournin. sessions, 5eepin., recitin. the supplications of
visitations #0iyarat%, pil.rima.e to )ar'ala, literary 5orAs and speeches6 All these aspects and
many more .ive eEpression to the 'elievers( devotion to -usayn #as%, his family and his
companions, and also their denouncement of their enemies6
The incident of Al!Taff 5as amon. instances of conflict that leave their impact in history and
impress themselves on all .enerations: one cannot just .ive them a casual or unconcerned
looA nor read their story 5ithout 'ein. moved6 Althou.h more than one thousand three
hundred years have passed this tra.ic event still has .reat impact on the souls, hearts and
minds, and it still influences those Dod has endo5ed 5ith a5areness and insi.ht concernin.
his reli.ion6
The people still receive the issue of )ar'ala enthusiastically and react to it positively or
ne.atively 5ith re.ard to loyalty and repudiation6 &hat is the secret 'ehind thisS &hat made
it a mirror for loyalty and repudiation in the course of this lon. historyS The 'attle of Al!Taff
5as so distinct that no one 5as left in dou't as to the nature of the contendin. parties6
There 5as no any am'i.uity around the 'attle 5hich tooA place in the land of Al!Taff: no one
dou'ted that -usayn #as% 5as invitin. people to Dod and -is Messen.er, and to 'e steadfast
on the strai.ht path of DodG and no one dou'ted that NaHid i'n Mu(a5iya had violated the
limits set 'y Dod and even openly declared so, and he also openly en.a.ed in sin and crime
althou.h he 5as occupyin. the position of successor of Dod(s Messen.er #+%6
0==
! Fur(an Ch: 0 vs: 0<3
9o one amon. the Muslims 5ho 5ere on the 'attlefield on that day 5hen A'u A'dillah
-usayn #as% 5as facin. NaHid i'n Mu(a5iya 5ould hesitate for a moment to taAe the position
that -usayn #as% 5as ri.htly .uided and NaHid deviated6 As such there 5as nothin. hidden or
confusin. concernin. this 'attle, so anyone 5ho supported -usayn #as% must have done so
out of conviction and .uidance and anyone 5ho tooA NaHid(s side must have done so Ano5in.
fully that they 5ere mis.uided6
Thus for 'oth camps, the issue 5as not hidden at all6 All the people 5ho lived at the time of
the 'attle or 5itnessed it or 5ere ac,uainted 5ith it either directly or indirectly Ane5 the truth
from falsehood, and they could distin.uish 'et5een Dod(s call and taghut(s call6 9o one
a'andoned -usayn #as% 'ecause the matter 5as confusin. or he 5as una'le to distin.uish
'et5een 5hat 5as true from 5hat 5as falseG the 8mam 5as forsaAen 'ecause the people
preferred peace and comfort to 'ein. Ailled in the 5ay of Dod, the Dlorious6
9o one dre5 a s5ord on -usayn #as% out of confusion, i.norance or am'i.uity 'ut they did
so Ano5in. very clearly that, 'y fi.htin. him they 5ere in fact, at 5ar 5ith Dod the Dreat,
-is Messen.er #+% and -is friend! the 8mam #as%6 This clarity that surrounded the 'attlefield
maAes the incident of al!Taff stand out amon. other historical events, it reflects a vivid
picture of the stru..le 'et5een truth and falsehood and the confrontation of the centre of
loyalty to Dod and that of loyalty to taghut6 As such it has 'een a perpetual sym'ol of contest
'et5een ri.ht and 5ron. and also a theatre in the life of the 'elievers 5here loyalty and
repudiation 5ere eEhi'ited6
The incident of al!Taff leaves no room for hesitation or indecision 'ecause it 5as a manifest
confrontation 'et5een ri.ht and 5ron., 'et5een Dod(s party and +atanBs party and 'et5een
.uidance and deviation6 Therefore a clear and definite stand is necessary on this issue and
5here such a stand is not in alliance 5ith Dod(s army and does not denounce their
adversaries, it 5ill inevita'ly 'e one that approves the actions of NaHid and his army, and the
one 5ho taAes this stand deserves to 'e cursed and eEpelled from Dod(s .race6
OMay Dod curse a people 5ho have Ailled you, may Dod curse a people 5ho have 5ron.ed
you, may Dod curse a people 5ho have heard a'out that and approved of it6U
2!*
"ecause the issue of )ar'ala is a distinct one amon. major historical events, and it entails a
clear stand and opinion, 5e find that it stron.ly and continuously induces loyalty in the souls
of 'elievers6 The 5eepin., the mournin. sessions, the mournin. processions and the
pil.rima.e to the shrine of the holy 8mam in )ar'ala, and other instances of loyalty and
association cannot all 'e done out of emotion since emotion alone does not have that stron.
impact on peoples( lives6
+ince the 'attle of al!Taff is a sym'ol of confrontation 'et5een ri.ht and 5ron. and a
rallyin. point of loyalty and repudiation then the stron. attachment to this ,uestion means a
declaration of alle.iance and denouncement, as 5ell as a stron. attachment to the centre of
loyalty6
The feelin. of unity of loyalty and unity of repudiation consolidate the unity of the
community(s focal point6 And the perception that the community has one focal point
intensifies its feelin. of 'ein. a sin.le family from Adam #as% to the present day6 8t rallies
around one pointG fi.hts on one front for the saAe of one issue6 8t shares love and hate, peace
0=;
! +ee Qiyarat al!&arith6
and 5ar, carries out the same mission, su'scri'es to the same culture and 'elieves in the same
faith6
&hen the 'eliever(s perception of the unity in loyalty, repudiation, love, hate, o'edience,
enmity, faith and rejection intensifies he 5ill then have a profound feelin. that the 'elievers
comprise a sin.le 'elievin. family in history6 8t is then that the 'eliever feels that loyalty to
Dod, -is Messen.er #+% and -is friends had covered all time and place and made this
community into a sin.le 'loc 5hich is united in sensitivities, feelin.s, faith, 5ar, peace and
mission6 -e 5ill perceive that a stron. cohesive force 'inds him 5ith other mem'ers of this
.i.antic family, despite the .reat difference in time and the lon. distances that eEist 'et5een
its mem'ers6
&ith this, his consciousness of sharin. the same destiny 5ith others 5ill intensify and im'ue
him 5ith a sense of stren.th and pride in Dod6 8n this fierce 'attle, the 'eliever is not aloneG
he is in fact part of faithful community rooted in history and spread all over the earth6 8t seeAs
the help of Dod the One and 8rresisti'le in consolidatin. the mission, invitin. people to Dod
the Most -i.h, esta'lishin. the reli.ion in peoples( lives and removin. all the hurdles that are
on the 5ay of the 8slamic call6
This feelin. of 'ein. 5ith Dod and 5ith the faithful 5ill taAe a5ay from the minds of callers
to Dod, the feelin. of 'ein. forlorn amidst the scuffle 5ith taghut and its arro.ance, tyranny
and po5er6 A'raham #as% 5as alone a nation o'edient to Dod in confrontation 5ith 9imrod6
"(ndeed Abraham was a nation obedient to God, a man of !ure faith, and he was not one
of the !olytheists.,
2!J
&he First )peech of Imam $usayn4s as! 3prisin2
8n Mecca, on the ni.ht 'efore he left, 8mam -usayn #as% addressed a .atherin. of Muslims
5here he informed them that he 5as a'out to die6 -e also appealed for their support and
invited them to join him in his revolt a.ainst the Umayyad .overnment6 &e are relatin. here
5hat +ayyid i'n Ta5us recorded in his Al-1uhuf6 8n this speech 8mam -usayn #as% informed
the Muslims that his death 5as near at hand6 -e said:
ODeath has 'een destined for the children of Adam the 5ay a necAlace is destined ?to han.
from@on a .irl(s necA P A ?Aind of@ death 5hich 8 am ?surely@ .oin. to meet has 'een chosen
for me6 8t is as if 8 am seein. my joints 'ein. cut up, 'et5een al!9a5a5is and )ar'ala 'y
desert foEes 5hich 5ill fill their empty stomachs and starved 'ellies 5ith my remains6 There
is no escape from a day that has 'een decreed6 Dod(s pleasure is our pleasure, 5e the Ahl al!
"ayt6 &e shall patiently 'ear -is trial and -e 5ill .ive us in full the re5ard meant for the
patient6 9one of the flesh of the Messen.er of Dod #+% 5ill ever 'e separated ?from him@G it
5ill all 'e .athered for him in paradise6 "y them ?i6e6 the Ahl al!"ayt@ he 5ill 'e deli.hted
and 5hat he has 'een promised 5ill 'e fulfilled for himO
Then he said: OJistenI Anyone 5ho 5ill sacrifice his life for our saAe, havin. made up his
mind to meet Dod, should come 5ith us, for 8 am settin. out tomorro5 mornin., Dod
5illin.6U
2!6
0=<
! Fur(an ch:2= vs: 201
0=:
!"ihar al!An5ar >>: M==
&e shall only eEplain the last statement of the 8mam #as% from 5hich nine points can 'e
derived: TJistenI Anyone 5ho 5ill lay do5n his life for our saAe, havin. made up his mind to
meet Dod should come 5ith us, for 8 am settin. out tomorro5 mornin., Dod 5illin.6U
*- /istenA Anyone "ho "ill )acrifice $is /ife For 0ur )a1e
-usayn #as% does not re,uest 5ealth, leadership, po5er or any 5orldly interests from the
peopleG nor does he invite them to join him in order to attain victory or po5er, or to
overthro5 another po5er6 -e calls on them to sacrifice their lives and 'lood6 This is a uni,ue
eEample of leadership and an eEceptional sort of political discourse6
Jeaders usually do not re,uire 'lood from the people 'ut invite them to actualiHe some
political and military .oals, payin. 5ith the num'er of lives necessary for achievin. those
.oals, and eEpendin. them strictly as the cost of the achievements they pursue6
"ut -usayn #as% 5as invitin. the people, from the first day, to sacrifice their lives and 'lood
5ithout attachin. any hopes of immediate political and military .ains from it6 This is a
sin.ular factor that distin.uishes his uprisin. from other movements, and his type of speech
from other political speeches6 To 'e a5are of this peculiarity it is important to understand the
uprisin. of -usayn #as%6
U'aydullah i'n al!-ur al!Lu(fi 5as not a5are of this fact althou.h he 5as not amon. those
5ho 5ere fi.htin. -usayn #as%6 &hen the latter sou.ht his support U'aydullah declined and
.ave eEcuses sayin.: (Of 5hat use is my support for you since 8 did not leave in )ufa anyone
ready to help youS 8 adjure you 'y Dod, do not impose this affair on me, for 8 am not ready to
die6 -o5ever, you can taAe this horse of mine al-"ulhi#ah, ?the one 5hich overtaAes@ for 8
never pursued any'ody 5hile 8 rode it 'ut outstripped them6 TaAe it, it is yours6(
-usayn #as% replied: O8f you prefer your soul to us 5e are in no need of your horse6U
2*L
8f al!Lu(fi had .rasped 5hat -usayn #as% 5as re,uestin. from him he 5ould not have
presented his horse instead of his life and 'lood6 U'aydullah i'n al!-urr al!Lu(fi 5as not part
of the official and declared opposition to -usayn #as%, rather he desired not to meet him lest
he em'arrassed him 'y seeAin. his support6
&hen the 8mam actually sou.ht U'aydullah(s support he 'etrayed him .ivin. some eEcuses6
-e is counted amon. those 5ho failed to support the 8mam and not amon. those 5ho fou.ht
him6 Jater he re.retted his lacA of participation 'ut it 5as of no avail6
'- 4"ho "ill )acrificeB
This ,uestion asAs the people to offer their lives and 'lood consciously and 'y choice6-e did
not 5ant it to 'e a sort of eEtortion nor 5as he the type 5ho 5ould deceive the people into
layin. do5n their lives and 'lood6 -usayn #as% insisted on this issue in an amaHin. 5ay, since
the time he left -ijaH until the time he met his death in )ar'ala to.ether 5ith his family and
companions6 On more than one occasion he permitted his comrades and his family to leave,
and relieved them of their duty of alle.iance to him6
0;1
! +heiAh al!+harifi(s 2alimat al-Imam al-$usayn %a.s%: M=<
The last time the 8mam offered them the chance to leave and freed them of their alle.iance to
him 5as the ni.ht 'efore the tenth of Muharram 5hen he .athered them at his place and, 5ith
characteristic clarity and candour, he said:
O8 am .ivin. you permission to .o, all of you, you are under no covenant of mine6 The ni.ht
has covered you so taAe it as a mount ?i6e6 disperse under its cover@6 Jet each man amon. you
taAe a man of my family, and you should disperse in the country and the to5ns till Dod 'rin.s
relief6 These people are only after me6 Once they .et me they 5ill not pursue the others6O
2*)
Thou.h -usayn #as% announced that they 5ere freed of their alle.iance to him and could
disperse he 5as not needless of their supportG he 5as indeed in dire need of supporters6 -e
tried 5henever he could to rally the .eneral pu'lic or specific individuals for his support6
&hy then that repeated emphasis that his companions and the people 5ho had joined him
should return to their to5ns and familiesS &hy 5as he also insistin. on announcin. his
re,uest for helpS -o5 could seeAin. support and .ivin. permission to leave 'e reconciledS
&ith -usayn #as% the matter 5as clear: he 5anted the people to sacrifice their lives for his
saAe, consciously and voluntarily, not 'ecause they 5ere forced or em'arrassed into doin. so6
&hyS "ecause the path alon. 5hich -usayn #as% 5anted to travel could not 'e taAen 'y the
people unless they joined him consciously, voluntarily and resolutely6
8f they 5ere to 'e compelled to do so or if they had no a5areness of 5hat they 5ere doin.
they 5ould not attain 5hat he intended for them6 -e intended to sort out, from that nation, the
elements 5hich had the purest nature and intention and taAe them as companions to )ar'ala
to meet Dod6 8f their minds 5ere sullied, even to a small de.ree 'y discomfiture or .reed for
the 5orld they 5ould lose that sincerity and purity 5hich he re,uired from his comrades as
they set out for the meetin. 5ith Dod6
The journey to meet Dod differs from all other journeys6 +uch a journey entails purity and
sincerity of intention more than is re,uired 'y others6 8t is 'ecause of this that his
companions( participation 5as to 'e 5ith insi.ht and choice6 This is the divine aspect of the
movement 5hich -usayn #as% 5as intent on actualiHin.6
On the political front -usayn #as% 5anted to .ive the consciences and hearts of the Muslims a
jolt and return them to their selves after they had 'een alienated 'y the Umayyads6 This he
5anted to achieve 'y his death and that of the faithful 5ho 5ere 5ith him6 This profound
revolution in peopleBs souls, this return to the self 5ould not 'e achieved unless the elements
that participated in maAin. that 'attle eternal possessed insi.ht and resolve6
Conversely, if these elements 5ere 5eaA and vacillatin. the outcome of their participation
5ould have 'een a ne.ative one6 8n the li.ht of this, -usayn #as% insisted that the people
should sacrifice themselves voluntarily and consciously6
>- 4For 0ur )a1e4
This is the third issue in -usayn(s mission6 /irstly, he 5anted the people to sacrifice their
lives6 +econdly, he re,uested that this sacrifice should 'e voluntary, it should 'e consciously
made and as an offerin.6 Thirdly, he re,uested that effort and sacrifice should 'e $for our
0;2
! 'ari(h al-'abari >: M02! M00G +ayyid Muhsin al!Amin(s 1awa,i' al-Ash,an p.: 22<6
saAeB6 This last one pertains to association and alle.iance: it should not 'e done for any other
purpose for 5hich the people usually .ive their alle.iance6
This issue is of paramount importance 'ecause the value of an action does not lie in its siHe,
type or form only, 'ut also in the a.entBs affiliation 5hich influences the 5ay they act6 Many
.roups revolted a.ainst the UmayyadsG they hated them, pu'liciHed their crimes and fou.ht
themG they also 'ore sufferin.s, persecution and a..ressionG and they sacrificed themselves
for that cause6 -o5ever, all this tooA place in political conteEts other than that of alle.iance,
that politico!ideolo.ical line of loyalty 5hich Dod has made a duty in -is 5ord: "'our
guardian is only God, .is a!ostle and the faithful who maintain the !rayer and give the
1akat while bowing down."
2*2
A'dullah i'n al!Qu'ayr, A'u Muslim al!)hurasani, the )harijites, and other .roups of people
revolted a.ainst the Umayyads6 &e cannot 'elittle their efforts and sacrifice 'ut they lacAed
the alle.iance 5hich the 8mam #as% descri'ed as 'ein. (for our saAe(6 An action loses its value
5hen its source lacAs the appropriate affiliation, relation and alle.iance alon. the lines
defined 'y Dod and -is Messen.er #+%6 The prere,uisites of a ri.hteous deed are:!
#i%! Ri.hteousness of act
#ii%! +incerity to Dod in the act
#iii%! Affiliation i6e6 alle.iance of the a.ent
The issue of affiliation is a fundamental principle, just as the ri.hteousness of the action and
sincerity to Dod the Most -i.h6 The meanin. of affiliation is that the action should fall 5ithin
the neEus of alle.iance to Dod, -is Messen.er #+%, the -olders of authority amon. the
Muslims and the nation, 5hich, in fact, is united 'y its loyalty to Dod, -is Messen.er #+% and
those char.ed 5ith authority6
The series of alle.iance and association maAe up the political and ideolo.ical system of the
'elievin. nation, and a .ood deed is one 5hich is done 5ithin this system, alon. the line of
affiliation 5hich must 'e an eEtension of that affiliation 5hich is done for the saAe of Dod
and -is Messen.er #+% and also 'y their permission and command, and in the a'sence of this,
no authentic loyalty or affiliation is possi'le6
This teachin. is peculiar to this reli.ion6 Other political and ideolo.ical systems do not
consider action to 'e so much associated 5ith affiliationG it is jud.ed accordin. to its Aind and
amount only6 8n 8slam, 5orA attains real 5orth if it is a ri.hteous deed done 5ith sincerity, in
the ri.ht ideolo.ical connection for the saAe of Dod alone #i6e6 loyalty%6
&ithout these t5o features 5orA 5ill 'e of no value6 -usayn #as% represents a linA in that
series and a part of that neEus of loyalty, and 'ecause of this he lays do5n the condition that
service and sacrifice should taAe place as part of that system: $for our saAe6B
+- )incerity
The phrase $Phavin. made up his mind to meet DodB denotes sincerity6 -ere the 8mam #as%
0;0
! Fur(an ch: 3 vs: 33
points to t5o other issues in his call, sincerity and mental preparation, 5hich constitute the
fourth and fifth points6 "oth issues are necessary for the .reat revolutionary project 5hich
8mam -usayn #as% 5as carryin. out6 The 8mam 5as hintin. at the issue of sincerity 5hen he
said: "K ha8ing made up his mind to meet DodU
0;M
and re,uestin. anyone 5ho 5anted to
accompany him on this trip to prepare their minds only to meet Dod and for no other purpose:
any other aim 5as 5orthless on this journey6
The follo5in. teEt is the first narration recorded 'y al!"uAhari in his Al!+ahih that the
Messen.er of Dod #+% saidH OActions are jud.ed accordin. to intentions and for every man is
5hat he intends6 -e 5hose mi.ration 5as for the saAe of 5orldly .ain or a 5oman he mi.ht
marry, then ?the re5ard@ of his mi.ration is that for 5hich he mi.rated6O
2*5
The relationship 5ith the 8mam is an affiliation that mediates his companionsB relationship
5ith Dod, and not an end in itself6 The real end of 5orA is to earn the pleasure of Dod and -e
is the 'e.innin. of the chain of alle.iance6 8f any linA in that chain should 'reaA a5ay from
Dod the *Ealted, it 5ould fall and lose its 5orth6
The centres of focus for alle.iance are 'rid.es and path5ays that lead to Dod6 This fact is
alluded to in the supplication of Eiyarat al-Iaamiah al-2abirah, some of 5hich reads:
$Peace 'e on the places 'y 5hich Dod is Ano5n P66Peace 'e on those 5ho summon to5ards
Dod, are .uided to5ards -is pleasure, and are firm in Dod(s affair6B
And, lest 5e ima.ine that the eEpression: $for our saAeB 5hich is contained in 8mam -usayn(s
#as% speech 5as an end in itself, he ,uicAly added: $Phavin. made up his mind to meet
DodB6This is 5hat is meant 'y sincerity and unity of loyalty6
,- 6econcilin2 0neself
The fifth point the 8mam hinted at in his call is to reconcile oneself to difficulties #al-tawtin%
5hich is also indispensa'le in this arduous journey6 To offer lives and 'lood for Dod(s saAe,
as -usayn #as% calls for, is no easy tasA6 8n the +urah of Anfal, the Fur(an calls it the $thorny
pathB6
One may rush onto this path 5ithout due mental preparation, and then alon. the road 5aiver
and 'e .ripped 'y fear until he finally 'acAs do5n6 8nstances of this a'ound in missionary
movements6 8n order to 'e saved from retreatin. and 'ein. taAen una5ares 'y the horrors of
this road, one should prepare to meet Dod and also 'e mentally prepared for this onerous
journey alon. the thorny path6
To reconcile oneself for an encounter 5ith tri'ulation is the hi.hest form of mental
preparation, as thou.h one is ready to 'ecome the a'ode for trials, sufferin.s and death6 +uch
a person 5ill not 'e surprised 'y trials 5hen they come6 Psycholo.ical preparation for trials is
of different types, the hi.hest, the 'est, and at the same time the hardest 'ein. 5hat the 8mam
calls $reconcilin. oneselfB6 To a lar.e eEtent, this is similar to the 5ell!Ano5n hadith: "Hie
before you die;
2*
The first death is severin. relationships that linA man 5ith the 5orld as a
0;M
! +heiAh A'dullah al!"ahrani(s Al-Awalim p.6 20;
0;>
! 3ahih al-Bu(hari vol: 2, chapter on ho5 the revelation to the Messen.er of Dod started6
0;3
! +heiAh Ali al!9amaHi(s "ustadra( 3afinat al-Bihar <: =M
preparation for facin. real death, so that 5hen it overtaAes him he 5ill not 'e thro5n off
.uard6 This 5ill a'sor' most of the shocA caused 'y trials and real death6
The second aspect pertains to reconcilin. it to Dod(s decree 5hich is destined for -is servant
as he 5alAs alon. the thorny path6 This fine educative sense is hinted at 'y 8slamic teEts6 8n
the supplication of )umayl 5e read: "And ma(e me pleased and :ontented with your
appointment."
2*!

+imilarly, 5e have in Qiyarat Amin Allah: "G Dod ma(e my mind reassured about what you
ha8e destined, pleased with your de:ree and patient with the :oming down of your test."
2**

The eEpression (reconcile oneself( in that speech prepares man to face the trials that come
from Dod 5ith total su'mission and acceptance of Dod(s decree6 This second aspect of
su..estion also has the effective role of a'sor'in. from the mind the shocA caused 'y sudden
death and the trials of the theatre of confrontation6
C- #eetin2 @od
The siEth point in 8mam -usayn #as%(s speech is: to reconcile oneself 5ith the reality of
meetin. Dod6 The 8mam chose this delicate eEpression to descri'e death6 Death has t5o
faces: a ne.ative and a positive one6 The former is separation 5hile the latter is union6 Death
cuts, at a .o, all the relationships one esta'lishes 5ith much effort and difficulty over a
lifetime, such as relationships that pertain to 5ealth, children, spouses, and accumulated piles
of .old and silver and horses of marA(
0;<
that prove to 'e very intimate, 'ut then death 5ill
come and sever them at once, rather than .radually6
This is the ne.ative and a5ful side of death that descends on every man 5ithout eEception6
The other side of death is that of union, the 'rilliant and positive side6 Death is the outlet Dod
opens for -is servants throu.h 5hich they meet -im6 +ince the 5orld acts as a veil that
prevents man from meetin. Dod, -is ri.hteous servants are only a'le to meet -im 'y 5ay of
dyin., 'ecause death removes the veil, ".e ha8e remo8ed your 8eil from you and so your
sight is a:ute today,"
2*6
and they are no5 a'le to soar up to meet Dod6
Dod the Most -i.h says:
They are certainly losers who deny the encounter with God%
2JL
They are certainly losers who deny the encounter with God and they are not guided.B
2J)
.e elaborates the signs that you may be certain of encountering your >ord%
2J2
0;=
! 8'n Ta5usB I#bal al-A'mal M: MM0
0;;
! "ihar al!An5ar ::: 2<3
0;<
! Fur(an ch: M vs: 2>
0;:
! Fur(an ch: 31 vs: 00
0<1
! Fur(an ch: = vs: M2
0<2
! Fur(an ch: 21 vs: >3
0<0
! Fur(an ch: 2M vs: 0
0o whoever e!ects to encounter his >ord@ let him act righteously%
2J>
Whoever e!ects to encounter God *should know that+ God%s *a!!ointed+ time will indeed
come%.
2J5
(ndeed those who do not e!ect to encounter Fs and who are !leased with the life of this
world and satisfied with it %
2J
This is the 'rilliant side of death6
OneBs psycholo.ical condition 5ith re.ard to death varies accordin. to one(s 5ay of vie5in.
it6 Those 5ho looA at death from the ne.ative side are fri.htened 'y it and shocAed 5hen it
surprises them, 5hereas those 5ho vie5 it from the positive side find it a 5indo5 throu.h
5hich they encounter Dod6
+o the second .roup love death and yearn for it and, in death, they find an outlet to encounter
Dod, as the Commander of the /aithful #as% said 5hen the accursed 8'n Muljam strucA him
and he fell in his prayer niche: 7I ha8e su::eeded, by the 1ord of the 2a'aba"6 &hen the
Dlorious Fur(an challen.es the Le5s concernin. their claim that they 5ere Dod(s favorites to
the eEclusion of all people, sayin.? " E then long for death should you be truthfulE. 'et
they will never long for it because of what their hands have sent ahead ",
2J!
it 5as
referin. to this fact6
"efore 5e close our discussion on this section of the 8mam(s speech, 5e shall put this
,uestion: -o5 can one reconcile himself 5ith death and tri'ulation so that one is not shocAed
and jolted out of his convictions 'y uneEpected miseries and adversities 5ith 5hich Dod the
*Ealted has associated man(s lifeS
8n response 5e say that there are t5o educational factors in life that help man to prepare his
mind for trials and death6 They are constant remem'rance of death, concentratin. on the
desire to encounter Dod the *Ealted, and looAin. at the positive side of death6
The first factor ensures that man .ets accustomed to the ,uestion of death and forms the
ha'its of thinAin. a'out it so that 5hen tri'ulations and death visit him he 5ill not 'e startled6
The second factor maAes man realiHe that death is in fact an outlet that leads one to meet
Dod, as thou.h 5orldly life 5as a hindrance, and death comes to li'erate him so that he may
encounter Dod in the neEt 5orld and he is .laddened 'y the .lory, 'eauty and .ood names of
Dod6 Those 5ho attain this meetin., find in it pleasure incompara'le to anythin. else6
D- /et &hem )et 0ut
This journey is different from many other journeys: it has eEternal and internal aspects6
Out5ardly, it 5as a journey from -ijaH to 8ra, for the purpose of helpin. -usayn #as%,
5hereas in5ardly it 5as a journey from (8( to Dod, from this 5orld to the neEt, from
monopolistic tendencies to altruism, from docility and preference for peace to sacrifice and
0<M
! Fur(an ch: 2< vs 221
0<>
! Fur(an ch: 0: vs: 3
0<3
! Fur(an ch: 21 vs: ;
0<=
!Fur(an ch: =0 vs =!;
,ihad. The first journey tooA place on the face of the earth on the theatre of political stru..le,
5hereas the second happened inside the soul6 +o lon. as this journey does not have 'oth
these t5o dimensions, it 5ill not 'e of 'enefit nor 5ill it reach its .oal6
The internal dimension of this journey precedes and .ives shape to the eEternal one6 The
people 5ho did not respond to -usayn #as%(s call at the out5ard level and those 5ho
ans5ered him initially 'ut retreated 5hen the .oin. .ot tou.h, 5ere in fact amon. those 5ho
did not maAe the second journey inside their souls6 Amon. the 'est eEamples of those 5ho
made the internal journey amon. the companions of -usayn #as% 5as Quhayr i'n al!Fayn
#may Dod have mercy on him%6
-e had 'een a follo5er of the Umayyad cause 'ut he 'ecame an AlidG he chose to live a
peaceful life 'efore 'ut later accepted tri'ulation instead of ease and 5ell!'ein.G he 5as a
5orldly man 'ut he turned into a man of the hereafter6 Quhayr ordered that his tent and
lu..a.es should 'e taAen to 8mam -usayn #as% and divorced his pious and coura.eous 5ife
5ho tau.ht him ho5 to taAe difficult decisions in times of crisis6 All this tooA place 5ithin the
span of a fe5 minutes6
&hat -usayn #as% told Quhayr 5hen they 5ithdre5 to.ether remains a mystery6 At least 5e
Ano5 that that meetin. 5as the line of demarcation 'et5een the t5o sta.es of Quhayr(s life,
and that he under5ent a profound chan.e 5hich he carried alon. 5ith him to encounter Dod6
Quhayr(s affiliation 5as 5ith the Umayyad clan and he turned to the Alid and accordin.ly, the
nature of his loyalty, repudiation, relationships and impediments chan.ed from 'ein.
Umayyad to 'ein. Alid6
This constitutes the internal dimension and essence of this journey6 Those 5ho declined to
participate 5ith -usayn #as% had in fact stayed 'ehind in another journey 5hich 5as supposed
to taAe place in their souls6 As lon. as that arduous internal journey is not achieved, one 5ill
not succeed in maAin. a similar one on the 'attlefield6
The internal journey is the major mi.ration, 5hereas the one 5hich taAes place on the
'attlefield is the minor mi.ration in the life of manAind6 Major mi.ration is the foundation of
minor mi.ration, just as the major jihad ?i6e6 jihad of the soul@ is the root of success of the
minor jihad ?i6e6 jihad 5ith arms@6
-usayn(s #as% 5ords: let him set out 5ith us(, is still rin.in., throu.h the course of history, in
the ears of 5orldly people 5ho 5ant to live in comfort and peace as 5ell as in the ears of the
terroriHed, the terrified and the oppressed6 -e is invitin. them to set out from their 5orld to
his o5n, from the 5orld of servility and 5orldly vanities to the 5orld of honour 5hich
renounces, 5orldly thin.s6
The caravan of -usayn #as% is still movin. alon. the (thorny path( and .ainin. .round6 8t is
joined 'y a people 5ho have preferred the hereafter to this 5orld and Dod(s pleasure to the
ephemeral thin.s of this 5orldG 5hereas those encum'ered 'y inordinate desires fail to join it6
E- 4"ith 3s4
Jet -usayn(s #as% companions con.ratulate themselves on 'ein. in his company on this
journey6 8t has 'een said a'out difficult travels of the olden days 5hen lon. journeys 5ere
arduous and dan.erous: (+elect the co!traveler 'efore settin. out6(
0<;
The road to )ar'ala 5as
indeed difficult and lon.G it 5as an uphill road in difficult terrain 5ith many pitfalls6
8t started from $8B and ended 5ith Dod the *EaltedG from the 5orld to the hereafterG from
attachment to the 5orld to independence from it6 There are many pitfalls and dan.ers on this
road and those 5ho shun it are numerous 5hile those 5ho follo5 it are fe5G ho5ever, to 'e in
the company of -usayn #as% .uarantees safe movement and .uarantees reachin. the
destination6
On every difficult road one needs a .uide and leaderG the 5orA of the .uide is to .ive
direction and .uidance, just as si.n'oards at crossroads serve to sho5 travelers( destinations6
/or small and easy roads one does not need more than one .uide 'ut for difficult roads one
re,uires, in addition to the .uide, a leader 5ho should precede him and taAe the lead, and also
im'ue him 5ith stren.th of heart and confidence, so that he may not .et eEhausted, terrified,
hopeless or forlorn.
/or the travelers alon. the (thorny path(, -usayn #as% 5as a .uide, a teacher and a model6 -e
used to say to the people 5hen he sou.ht their help? ""y life is together with your li8es and
my family with yours."
2JJ
&ho can tell the eEtent of resolve and the 5ill to chan.e the course of history 5hich is
eEhi'ited 'y this sentence: "4or I am setting out tomorrow morning, if Dod wills."
2J6
Dreat
feats usually re,uire resoluteness6 Resolve si.nifies stren.th 5hile hesitation is a marA of
5eaAness6 8mam al!+adi, #as% says: "'he body does not fail where the will is strong."
7HK
One cannot Ano5 the Aind of support, .uidance, success and victory Dod 'esto5ed on this
small 'and on that journey, for despite its simplicity, that journey chan.ed the course of the
history of 8slamic civiliHation6 -ad it not 'een for it, the Umayyads 5ould have 'een a'le to
alter the outstandin. characteristics of this reli.ion and derail it, and they 5ould have
portrayed a different picture of 8slam aAin to the arro.ance and profli.acy of Ain.s rather than
Dod(s reli.ion6
-ad this reli.ion chan.ed, the course of human civiliHation 5ould have 'een altered6
P- 4If @od "ills4
This is the ninth point in -usayn(s #as% speech6 8n this sentence 5e can perceive t5o 5ills
'ein. assimilated, one into the other6 9o 5orA can achieve its real value unless 'oth 5ills are
present in it to.etherG the one assimilated 'y the other6 The first 5ill is that of man, 5hile the
second is that of Dod the *Ealted6 The first dissolves into the second6
Man is Dod(s vice.erent 5ho is supposed to eEecute -is 5ill and purpose on earth 'y
developin. the 5orld and reformin. manAind, i6e6 man is not divested of the freedom to
choose and decide his destiny6 -ere lies the difference 'et5een a mere tool and a vice.erentG
each effects the purpose of a second party 'ut the first does this possessin. no choice 5hereas
0<;
! Al!)afi <: 0>
0<<
! "ihar al!An5ar >>: M<0
0<:
! "ihar al!An5ar >>: M==
0:1
! &asa(il al!+hi(ah 2: M<
the second carries out that purpose throu.h his o5n choice and 5ill6 8nor.anic matter, plants
and animals are su'servient tools that are employed to actualiHe the 5ill and purpose of Dod
the *Ealted in accordance 5ith fiEed divine la5s that .overn nature6
-o5ever, these actors are devoid of 5ill and choice6 As for man, he is the vice.erent of Dod
5hom -e created and honoured 5ith viceroyalty over the earth6 'he N@alted says? "(ndeed (
am going to set a viceroy on the earth"
26)
-e has 'een invested 5ith this position in order to
eEecute Dod(s purpose on earth 'ut throu.h his o5n 5ill and volition and not other5ise6
8n this section of the speech of -usayn #as% 5e vividly perceive this reality6 /irst, he says:
(/or 8 am settin. out tomorro5 mornin.(6 8n this phrase one 5ay or the other $8B and the
human 5ill come to the fore: $8B and $am settin. outB6 -o5ever, the second phrase: (if Dod
5ills( immediately follo5s the first in order to moderate the effect of $8BBs appearance in the
first phrase and also to direct 'oth $8B and the human 5ill to5ards assimilation into Dod(s
5ill, and so that $8B may 'e employed in eEecutin. -is 5ill and purpose6
-ere -usayn #as% used the first phrase: (8 am settin. out( to eEpress his limitless resolve and
5ill to sacrifice6 -is 5ill compels $8B to emer.e and then directs it on the journey to5ards
Dod the *Ealted6 9o dou't (8( appears here 5ithin the sphere of o'edience to Dod and not that
of desires, nor is the emer.ence of (8( and its focus in the arena of o'edience to Dod the same
as its emer.ence in the arena of 5orldly desires6
-o5ever -usayn #as% 5as proceedin. on his journey to5ards Dod and he 5anted to 'e free
from $8B even in the sphere of o'edience to DodG he did not 5ant to carry $8B 5ith him to Dod
the *Ealted6 +o 5hen he resolved to maAe the journey to Dod he said: $if Dod 5illsB, tyin. his
purpose to Dod(s purpose and fusin. his 5ill and choice into Dod(s 5ill, there'y, employin. it
for the eEecution of Dod(s 5ill6
As 5e hear this phrase, (if Dod 5ills(, from -usayn #as%(s speech 5e feel the departure, 5e
perceive Dod(s decree, 'ut 5e do not find the decision maAer, (8(6 -usayn #as%Bs stand in this
journey 5as so similar to that taAen 'y his forefather 8shmael #as% the first sacrificed one,
5hen his father A'raham #as%, the friend of Dod told him that he 5ould slau.hter him, just as
Dod sho5ed A'raham #as% in a dreamI
"When he was old enough to assist in his endeavour, he said, =y son# ( see in a dream
that ( am sacrificing you, what do you thinkD% 8shmael replied 5ithout hesitation: Oather#
do whatever you have been commanded. (f God wishes, you will find me !atient.%"
0:0
8ndeed 8shmaelBs 5ords: (/atherI do 5hatever you have 'een commanded(, 5hich he uttered
as an adolescent, carry 5ith them unlimited sacrifice, service, offerin., certainty, coura.e,
resolve, stren.th, patient, stru..le a.ainst desires, self!a'ne.ation, disdain for the 5orld,
turnin. to5ards Dod, sincerity to Dod, aversion to other!than!Dod and many other values
'eyond my ima.ination6
-uman 5ill surely manifests itself in this sacrifice and offerin., and throu.h it $8B also
appears6 "ut Dod(s +acrificed One, 8shmael #as% did not liAe to carry this $8B in his journey to
Dod6 8t is true that $8B is only manifestin. itself here in the arena of o'edience to Dod, and not
in the sphere of re'ellion, selfish desire, .reed, ni..ardliness, 5eaAness, co5ardice and love
of this 5orld6 "ut this theatre and those 5ho are in it should all 'e for Dod, so 8shmael
0:2
! Fur(an ch:0 vs: M1
0:0
! Fur(an ch: M; vs: 210
possessed nothin. of it6 8shmael did not 5ant to enter this divine sphere encum'ered 5ith $8B6
-e 5anted to 'e relieved of it, his actions and sacrifice assimilated into Dod(s 5ill and
purpose, as if #and there is no place for $as ifB here 'ut certainty% he had no role, no impact,
no action and no any credit in this uni,ue sacrificeG all 5as the result of -is decree, 5ill and
.race6 And surely it 5as 8shmael #as% 5ho said: "If Dod wishes, you will find me patient."
Nou 5ill perceive the sacrifice, Dod(s decree and -is favour and .race 5hich -e 'esto5ed on
8shmael #as% on account of this sacrifice, 'ut 8shmael #as% totally disappears under the
eEpression (if Dod 5ills(, so much so that you can hardly perceive his presence despite the
immensity of the sacrifice6
May Dod 'less you, O son of A'raham, friend of the MercifulI Nour .reatness has 'een
o'scured 'ehind Dod(s .reatness so -e eEalted you in -is firm 'ooA6 Nou .ot assimilated in
Dod(s 5ill so -e made you manifest in the Dreat Fur(an 5hich manAind recite day and ni.ht
for all time: :And mention in the Iook, (shmael. (ndeed he was true to his !romise, an
a!ostle and a !ro!het. .e used to bid his family to *maintain+ the !rayer and to *!ay+ the
1akat, and was !leasing to his >ord.,
26>
The scene of this sacrifice, 5hich is uni,ue in history, looAed small on earth 'ut .reat in the
heavens6 On that day the an.els .athered to 5itness this spectacle and sa5 that the /ather of
the Prophets, A'raham #as% laid do5n his o5n child 8shmael #as% on his forehead 5hile the
latter 5as in complete su'mission to Dod(s command, unpertur'ed and still, 'ut no man on
earth 5as 5itnessin. that .reat scene6 +o the an.els raised their voices, 'eseechin. the
Merciful and Compassionate to ransom 8shmael 5ith a .reat sacrifice6
The 5orld 5as then steeped in the darAness of un'elief and i.norance and amidst this
darAness a 'eam of li.ht 'e.an to shine from the valley of Mina to the heavens, and the
an.els .athered in thron.s around it to 5atch this immense sacrifice, the sacrifice of the son
and the sacrifice of the father6 Nou never can tell 5hich one of the sacrifices 5as considered
'y the an.els, on that day, as the .reater: the father(s sacrifice of his son or the son(s,
presentin. himself to 'e sacrificed 'y his fatherS And 5hich 5as more su'lime in their vie5,
this uni,ue and amaHin. sacrifice 'y the adolescent youth 8shmael #as% or tyin. it all to Dod(s
decree: $if Dod 5ishes you 5ill find me patientBS
*Eercise patience, dear an.elsI Do not re.ister 5hat these father and son did, as the ideal6
&ait till Dod 'rin.s a descendant of the t5o men, the /ather of the Martyrs to )ar'ala
carryin. his sucAlin. child in his hand6 -e 5ill re,uest 5ater for it, for it 5ould 'e 'urnin.
5ith thirst, 'ut the 5icAed -urmalah i'n )ahil al!Asadi 5ill shoot an arro5 at it, 5hile it is
still in its father(s hands, and slau.hter it, cuttin. its ju.ular veins completely6 Then -usayn
#as% 5ill place his hand 'elo5 the child(s throat to collect the 'lood and then thro5 it to5ards
heaven lest Dod(s 5rath descends on earth6
&ith all this, -usayn #as% did not consider anythin. of his actions as .reatG he did not deem
his sacrifice and offerin. as a thin. of conse,uence6 -e did not suffer from conceit as a result
of this immense offerin. for Dod(s saAe6 -e deemed all this 5orA as issuin. from Dod and 'y
-is 5ill, favour and .race6 -e had no role or credit of his o5nG all credit 5ent to Dod alone6
-usayn #as% 5as not more than a mere eEecutor of Dod(s 5ill6 Therefore, in the theatre of
sacrifice, 5hile immersed in supplication and communion 5ith Dod, ,uite o'livious of 5hat
0:M
!Fur(an ch: 2: vs: 3> !33
5as around him, -usayn #as% said: TG DodF 'a(e whate8er is a::eptable to Oou, for I submit
to Oour Cleasure.;