برئت إلى اللّٰه وإليكم منهم، ومن أشياعهم وأتباعهم وأوليآئهم، يا أبا عبد اللّٰه إني سلم لمن سالمكم، وحرب لمن حاربكم، إلى يوم القيامة

In my recourse to Allah and to you, I dissociate myself from them, their partisans, their followers, and their friends; O Aba ‘Abdillah, surely I am at peace with he who is at peace with you, and at war with he who is at war with you, until the Day of Resurrection.

برئت إلى اللّه وإليكم منهم

In my recourse to Allah and to you, I detach myself from them…

Commentary

In this verse we are expressing our detachment from all those whom we cursed in the previous verses. Although in the past tense, the verb bari’tu is employed to express renunciation and detachment in the present.

The triconsonantal root (jadhr thulathi) of the verb bari’a is said to signify al-taba’ud min al-naqsi wa al-’ayb (to distance oneself from imperfection and defect)1. Hence, the Abrahamic call “Inni bari’un mimma tushrikun”, for example, would be rendered as

قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ

“Indeed, I am detached from what you associate with Allah" (6:78).

The authoritative Shi’a linguist Ibn Ma’sum, while explaining the verse “wa ana abra’u ilayka min an astakbira” of supplication 12 of al-Sahifah al- Sajjadiyyah, defines the word abra’u as follows:

أبرَءُ إليك اىْ اتباعد … وعداه بإلى لتضمينه معنى الإلتجاء: أي اَبرَءُ ملتجِأً إليك من الإستكبار

Abra’u ilayka means I distance myself…; and he (‘a) made it transitive with the preposition ila to include the meaning of al-iltija’ (seeking refuge). In other words, it means “I distance myself while having recourse to You, from the seeking pride”2.

In supplication 52 of al-Sahifah al-Sajjadiyyah, explaining the phrase “wa bari’tu mimman ‘abada siwak” Ibn Ma’sum says:

وبرئ منه … انفصل عنه وقطع علقته به، أي برئت ممّن اتّخذ إلها غيرك كعبدة الأوثان والشمس والنجم وغيرهم واللّٰه أعلم

Wa bari’a minhu…means he separated from it and cut ties with it. Hence, it (the phrase under discussion) would mean “I separate myself from he who takes a god other than You, such as the worshippers of idols, the sun, the star, etc.” And Allah is All-Knowing3.

Therefore, when we say “bari’tu ila Allahi wa ilaykum minhum” we mean “While having recourse to Allah and to you (the Household of the Prophet (S)), I dissociate myself from the aforementioned wrongdoers and oppressors”.

و (من) أشيعهم وأتباعهم وأوليآئهم

…and (from) their supporters, their followers, and their friends

Among those from whom we separate ourselves as we take recourse to Allah and the Ahl al-Bayt (‘a), are the partisans, followers and close and intimate associates of the oppressors.

This informs us of a vital truth: Supporting, following, or befriending the fundamental oppressors, makes one to be classified among them.

The word ashya’ is the plural of shiya’, which is the plural of shi’ah. Hence, ashya’ in Arabic terminology is jam’ al-jam’ (plural of a plural)4. The Holy Qur’an employs this word as follows:

وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِم مِّن قَبْلُ إِنَّهُمْ كَانُوا فِي شَكٍّ مُّرِيبٍ

“And between them and their desires, is placed a barrier, as was done in the past with their partisans5(ashya’ihim); for they were indeed, in suspicious doubt” (34:54).

Ibn Faris in his Mu’jam says:

الشين والياء والعين اصلان يدل أحدهما على معاضدة ومساعفة والآخر على بث وإشادة

Shin, ya’, and ‘ayn have two root meanings: (a) Mu’adadah & musa’afah (to support), and (b) Bathth wa ishadah (to spread)6.

The word shi’ah would therefore, either signify “one who supports” or “one who spreads and disseminates”. Consequently ashya’ in the phrase “min ashya’ihim” are the abundant supporters or disseminators. In this verse we are saying that we distance ourselves from such supporters and disseminators of the culture of oppression.

The word atba’ is the plural of tabi’ the same way as ashab is the plural of sahib and athar the plural of tahir. Tabi’ literally means “follower of one’s track”. Its triconsonantal root meaning is “to follow and move, whether through action or thought, behind something, be it material or spiritual”7. Hence, atba’ are those who follow the footsteps of another. In this verse the atba’ are all those who followed, follow, or will follow the footsteps of the founders of oppression against the Ahl al-Bayt (‘a).

Appreciating The Crux Of Bara’ah

If we study the crux of bara’ah mentioned in the verse under discussion we realise that it delineates a journey for all the human beings. Basically, we take recourse to Allah and His manifestations (the Ahl al-Bayt), as we desert and detach ourselves from the manifestations of Satan, who laid the foundation of wrongdoing and injustice against the Ahl al-Bayt (‘a). In simple words, we seek refuge in Allah and the Ahl al-Bayt (‘a) while separating ourselves from the oppressors and their deeds. If we consider this reality in a more universal way, we come to realise that it demarcates a journey to which every human being innately aspires. The disposition of every human being is naturally drawn away from imperfection and inclined towards perfection. In order for one to be successful in this journey one must have a point of recourse and refuge. Intellectually speaking, since Almighty Allah is the only independently invincible power, we are naturally

drawn to take recourse in Him. And since He has laid a system of cause and effect and has kept intermediaries of power to be the Infallible Ahl al-Bayt (‘a), we are also allowed to seek shelter in them. The beauty here is that both “the refuge” as well as “the destination” is one and the same. This is because when we flee from imperfection we are actually heading towards absolute perfection, whose reality is Allah. And as we journey towards absolute perfection Satan will not leave us alone. He would come in different ways to intercept us from continuing our journey. The Holy Qur’an, quoting Satan, says:

قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ

“‘As You have consigned me to perversity’ he said” (7:16).

ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَائِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

“I will surely lie in wait for them on Your straight path. Then I will come at them from their front and from their rear, and from their right and their left, and You will not find most of them to be grateful” (7:17).

Hence, we need a shelter and refuge which is invincible; and there is no refuge and shelter more powerful than Almighty Allah.

In conclusion, although our declaration here is against the oppressors and their allies, we must realise that these oppressors are not different from their thoughts, intensions, resolutions, words, and actions. According to scholars of insight, the human being is made up of his thoughts, words and deeds. Jalal al-Din Rumi in his Mathnawi says:

ای برادر تو همان انديشه ای ما‌بقی خود استخوان و ريشه ای

O brother you are the very thought that you have The remaining of you are bones and skin

Mulla Sadra and other great Shi’a philosophers like the contemporary effulgent star of mystical sciences ‘Allamah Hasan Zadeh Amuli, have explained and proven the concept of the unity of the intelligent and the intelligible (ittihad al-’aqil bi al-ma’qul) in great detail in their philosophical works8. This concept establishes that knowledge becomes one with the knower. Due to the limitations of this work, we do not want to go into the details about this sublime concept.

Concerning the “unity of the doer and the deed” (ittihad al-’amil bi al-’amal), which is one of the derivative discussions of the concept of the unity of the intelligent and the intelligible (ittihad al-’aqil bi al-ma’qul), ‘Allamah Hasan Zadeh Amuli writes in his masterpiece on spiritual anthropology Sarh al-’Uyun fi Sharh al-’Uyun:

اعلم أن الإنسان ليس الا علمه وعمله وهما يتحدان بالنفس اتحاداً وجودياً، بل الأمر أرفع من التعبير بالاتحاد، فإن وزانهما مع النفس وزان الجدار مثلاً مع أحجاره ولبنه وطينه، والجدار ليس إلا هي، والنفس تتّسع بهما اتساعاً وجودياً والعلم مشخِّص الروح الإنساني، والعمل مشخّص بدنه الأُخروي

Know that the human being is nothing but his knowledge and action, and they both are united existentially with the soul. Rather, the matter is higher than expressing it in terms of unity, for their example in relation to the soul is the example of the wall in relation to the stones, bricks and clay that form it; the wall, as can be understood, is nothing but these objects. Furthermore, the soul existentially expands through both of them [knowledge and action], and whereas knowledge determines the human spirit, action determines his afterlife body9.

Therefore, if we remove the particularities of this verse (bari’tu ila Allah…), and act accordingly, it would enable us to journey to the path of perfection. The late gnostic Ayatullah Ansari Hamadani is reported to have said:

همان مقدار که دوستی اهل بيت (ع) می تواند موصل الی المحبوب باشد، همان مقدار هم می تواند برائت از دشمنانشان انسان را به خدا برساند و انسان بايد هر دو را داشته باشد

In the same proportion that love of the Ahl al-Bayt (‘a) can make one reach the All-Beloved, expressing hatred against their enemies can also make one reach God. The human being must have both together10.

Martyr Murtada Mutahhari in his commentary of the Qur’an says:

ولی اسلام دين تولى وتبرى است، دين نفی و اثبات با يگديگر است، دينی است که حتی نفيش تقدم دارد بر اثباتش، به قول علمای اخلاق «تخليه» تقدم دارد بر «تحليه»؛ يعنی اول بريدن از غير او، بعد به او پيوند کردن

Islam however, is a religion of tawalli and tabarri, a religion of negation and affirmation together, a religion whose very negation precedes its affirmation, and in the expression of the scholars of ethics, takhliyeh (emptying spiritual impurities from oneself) precedes tahliyeh (self- beautification with excellent characteristics).

In his Akhlaq dar Qur’an, Ayatullah Makarim al-Shirazi, one of the contemporary referral authorities of Islamic law (maraji’), says:

اين تولّي وتبرّي يا «حبّ في اللّٰه و بغض في اللّٰه» يکي از گامهاي بسيار مهم و مؤثّر در تهذيب نفس و سير و سلوك الي اللّٰه است.

This tawalli and tabarri, or [in other words] “love in the way of Allah and hatred in the way of Allah” is one of the most important and influential steps in the purification of the soul and spiritual wayfaring to Allah.11

In a beautiful tradition Imam al-Baqir (‘a) clearly reveals the effect of al- tawalli and al-tabarri on those who wish to remove the veils that separate them from Allah. He is reported to have said:

من سرَّه أن لا يكون بينه وبين اللّٰه حجاب حتى ينظر إلى اللّٰه وينظر اللّٰه إليه فليتولَّ آل محمد ويتبرأ من عدوِّهم، ويأْتَمَّ بالإمام منهم، فإنه اذا كان كذلك نظر اللّٰه إليه ونظر إلى اللّٰه.

Whosoever likes to have no veil between him and Allah, such that he looks at Allah and Allah looks at him, must express his love for the progeny of Muhammad (S) and express his detachment from their enemies, and follow an Imam from among them, for indeed, if this happens, Allah will look at him, and he will look at Allah12.

This tradition has numerous allusions worthy of contemplation. Here we shall suffice with the following two:

The phrase hatta yanzura Allahu ilayhi (such that Allah looks at him), should not make us conjecture that Allah cannot see us before we practise al-tawalli and al-tabarri. Almighty Allah has absolute knowledge of every element of every being. He is al-Muhit (the All-Encompasser) in the most perfect connotation of the word. In light of the traditions of the Ahl al-Bayt (‘a) we come to realise that this expression is to signify special attention and favour. In another tradition, explaining this phrase, the Holy Prophet (S) is reported to have stated:

ومن نَظَرَ اللّٰهُ إليه لم يعذبه أبدًا

…And Allah will never punish one whom He looks at13.

‘Allamah Majlisi in his Bihar al-Anwar, after quoting the abovementioned tradition, explains it as follows:

بيان: نظره إلى اللّٰه كناية عن غاية المعرفة بحسب طاقته وقابليته، ونظر اللّٰه إليه كناية عن نهاية اللطف والرحمة.

Exposition: The servant looking at Allah alludes to the state of ultimate gnosis (ghayat al-ma’rifah) according to his ability and aptitude, and Allah looking at him alludes to utmost kindness and mercy14.

The insightful scholars indeed, appreciate how profound and important the phrase “an la yakuna baynahu wa bayna Allah hijabun” (…that no veil exists between him and Allah) is. In other traditions that speak of the same subject the expression that has been employed is “an yanzura ila Allahi bi ghayri hijabin…” (…to look at Allah without a veil)15.

يا أبا عبد اللّٰه

O Aba ‘Abdillah…

Here once again we address Imam al-Husayn (‘a) directly, which pre- requires us to feel his presence and see him. Earlier in volume one of this commentary (pp. 14-16) we mentioned how important it is for us to attain receptivity if we would like to address the Imam (‘a) directly and hear his response. We also mentioned some noteworthy examples of the insightful who had attained the maturity of receptiveness. Here we would like to mention another interesting incident, which reveals the fact that the door is open for all. What is required, however, is struggle and effort on our part.

In his Bihar al-Anwar Al-’Allamah al-Majlisi narrates:

روي عن أبي بصير قال دخلت المسجد مع أبي جعفر (عليه السلام): والناس يدخلون ويخرجون فقال لي سل الناس هل يروني فكل من لقيته قلت له أرأيت أبا جعفر يقول لا وهو واقف حتى دخل أبو هارون المكفوف قال سل هذا فقلت هل رأيت أبا جعفر فقال أليس هو بقائم قل وما علمك قال وكيف لا أعلم وهو نور ساطع

Abu Basir is reported to have said: I entered the mosque with Abu Ja’far [al-Baqir] (‘a) while the people were entering and exiting from the mosque. So the Imam (‘a) said to me: Ask the people, whether they can see me. Therefore, I asked whosoever I met, whether he had seen Abu Ja’far (‘a), and he would reply in the negative, despite Abu Ja’far (‘a) standing [nearby], until Abu Harun, a blind man, entered the mosque. So the Imam (‘a) said to me: Ask him [the same question]. And I said to him: Have you seen Abu Ja’far? He said: Isn’t he the one standing? I asked: And how do you know? Abu Harun replied: And how can I not know, while he (the Imam) is a radiating16 light…’17

In his Mustadrakat ‘Ilmi Rijal al-Hadith, Al-Shahrudi says:

وهذا يدل على جلالته وكمال معرفته

This shows his majesty and perfect gnosis…18

This incident serves as a universal anecdote for people of reflection. Abu Harun was not a prophet or infallible leader. He was an obedient companion of Imam al-Baqir (‘a) and with struggle and effort he attained a high level of perfection, such that he was able to decipher the presence of the Imam (‘a) through the eye of his heart (basirah).

يا أبا عبد اللّه إنِّي سلمٌ لمن سالمكم

وحربٌ لمن حاربكم، إلى يوم القيامة

O Aba ‘Abdillah, surely I am at peace with he who is at peace with you, and at war with he who is at war with you, until the Day of Resurrection.

This declaration is reminiscent of so many traditions19 where the Holy Prophet (S) addressing Ahl al-Kisa’ would say:

أنا سلمٌ لمن سالمكم و حربٌ لمن حاربكم

I am at peace with he who is at peace with you, and at war with he who is at war with you.

The word silm literally means peace. The esteemed Shi’a lexicographer Ibn al-Sikkit in his authoritative lexicon Islah al-Mantiq defining both al-salm and al-silm says that they both signify al-sulh (peace).20

The word harb signifies naqid al-silm (the contradictory of silm (peace))21. Ibn al-Sikkit in his Islah, however, defines it as follows:

والحرب: مصدر حَرِبَ يَحْرَبُ حَرْبًا إذَا اشْتَدَّ غَضَبُهُ

Harb is the infinitive of the verbs hariba, yahrabu, harban. [We say hariba] when “his anger intensifies”22.

Hence, we are expressing our peace and harmony with those who are at peace with Imam al-Husayn (‘a) and the Ahl al-Bayt (‘a) and disharmony with those who are at war with them.

يا أبا عبد اللّٰه إني سلمٌ لمن سالمكم

O Aba ‘Abdillah, surely I am at peace with he who is at peace with you

One of the meanings of silm is al-islam and al-istislam (submission)23. In this case we are expressing our submission to those who are submissive to Imam al-Husayn (‘a) and the Ahl al-Bayt (‘a).

The Holy Qur’an says:

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

“O you who have faith! Enter into submission, all together, and do not follow in Satan’s steps; he is indeed, your manifest enemy” (2:208).

Abu Basir is reported to have said that Imam al-Sadiq (‘a) after reciting “O you who have faith! Enter into submission, all together, and do not follow in Satan’s steps…” asked him whether he knew the meaning of al-silm indicated in the verse, and he replied that the Imam knew better. Thereupon Imam al-Sadiq (‘a) said:

ولاية علي والأئمة الأوصياء من بعده – قال: وخطوات الشيطان – واللّٰه – ولاية فلان وفلان

It [i.e. silm] means the guardianship of ‘Ali and his successors after him, and the phrase khutuwat al-shaytan, I swear by Allah, is the guardianship of so-and-so (fulan) and so-and-so (fulan).24

يا أبا عبد اللّٰه إنِّي سلمٌ لمن سالمكم

وحربٌ لمن حاربكم، إلى يوم القيامة

O Aba ‘Abdillah, surely, I am at peace with he who is at peace with you, and at war with he who is at war with you, until the Day of Resurrection.

Calling Imam al-Husayn (‘a) here with the teknonym Abu ‘Abdillah, and then declaring one’s loyalty and unity with him has a specific message worthy of contemplation. The term Abu ‘Abdillah, as we realised in our past discussions, signifies the state of total submission (‘ubudiyyah) of Imam al- Husayn (‘a) to Allah. Hence, calling him with this teknonym and pledging loyalty reveals a connection, which is: “I am at peace with he who is at peace with you, and at war with he who is at war with you, because you are submissive to Allah”. Therefore, in reality the za’ir would like to pledge his or her loyalty to Allah Himself.

This verse teaches us that peace (al-silm) and war (al-harb) should be understood and interpreted in light of submission to Allah, which is Islam (lit. submission to the will of Allah). Hence, peace in the sense of total unity and cooperation with the forces of kufr is meaningless.

Ceasefire agreements the like of Sulh al-Hudaybiyyah and Sulh al-Hasan (‘a), however, do not depict any kind of union and harmony between Islam and the forces opposing it. They are nothing but tactful strategies in favour of the epitomes of truth.

Revealing the great advantage of the Truce of al-Hudaybiyyah, for example, Zuhri says:

لم يكن فتح أعظم من صلح الحديبية، وذلك أن المشركين اختلطوا بالمسلمين فسمعوا كلامهم فتمكن الإسلام في قلوبهم، أسلم في ثلاث سنين خلق كثير…

There was no victory greater than the truce of al-Hudaybiyyah, for the polytheists mixed with the Muslims and heard their speeches, as a result of which Islam settled in their hearts, and within a period of three years many people accepted Islam.

The truce of Imam al-Hasan (‘a) likewise did not mean any kind of harmony and submission to Mu’awiyah. The conditions of the truce are vocal enough to endorse this truth.

Never has Islam made any kind of peace with any kind of evil force whatsoever. Peace with falsehood means harmony with falsehood, and harmony with falsehood means war with Islam.

Whenever anyone observes any Islamic faction making peace with the forces opposed to Islam, we must be convinced that the faction is a pseudo- Islamic faction and not truly Islamic. Unless, however, there is a kind of ceasefire, which does not depict any kind of complete harmony whatsoever.

إنِّي سلمٌ لمن سالمكم

وحربٌ لمن حاربكم

…surely I am at peace with he who is at peace with you and at war with he who is at war with you…

Although we have rendered the phrase “Inni silmun lIman salamakum wa harbun lIman harabakum” as “I am at peace (musalimun) with he who is at peace with you and at war (muharibun) with he who is at war with you”, the phrase literally signifies “I am peace itself (silmun) with he who is at peace with you and war itself (harbun) with he who is at war with you”. This is because the infinitives silm and harb are employed instead of the active participles musalim and muharib, and hence, they reveal intensity (li al-mubalaghah) in expression. In other words we are trying to express our intense peace and unity with he who is at peace with Imam al-Husayn (‘a) and his loyal companions, and intense war against he who is at war with Imam al-Husayn (‘a) and his loyal companions25. Mulla ‘Abdullah in his Hashiyah giving a similar example says:

إذ قلنا (زَيْدٌ عَدْلٌ) فهذا مبالغة في اتصافه بالعدالة حتى كأنه أصبح عين العدل … لأنه فقط متصف بالعدالة

If we say Zaydun ‘Adlun [instead of Zaydun ‘Adilun] then this is to intensely qualify him with justice, to the extent that it is as if he has turned into justice itself, and not merely that he is qualified with justice26.

‘Allamah Mirza Tehrani in his commentary on Ziyarat ‘Ashura’, endorsing the aforementioned explanation, says:

According to this slave [of Allah] what is more apparent is that the meaning of these [i.e. silm and harb] is what their infinitive connotations reveal. In order to manifest perfect submission and indulgence in obedience and assimilation, we must say: In our current station we have reached such level that we have turned into the reality of peace itself with those who are at peace with you, and into the true extension of war itself with those who are at war with you27.

وحربٌ لمن حاربكم

…and at war with he who is at war with you…

Harb (war) does not always take place by means of guns, tanks and ammunitions. Attacking the human soul and mind28 through the dissemination of a culture based upon forgetting the Wise Creator, attachment to the material world, disrespect for human values, etc. can be so powerful and destructive that no ammunition can be compared to it. The television, the internet, the environment, etc. are all facilitators of this war against humanness (al-insaniyyah). If the enemies are victorious in such fronts the rest is not a big problem. This is because people who have been intoxicated with the pleasures of the world and indulge heavily in the same cannot be ready to give their souls in the way of Allah.

The fundamental reason why the esteemed Iranian soldiers would diligently face an army supported by the world superpowers of the time was the spirit of intense love for martyrdom. Only one who has given up the pleasures of the material world can be ready to fight against any kind of power with all manner of ammunitions.

The controversial Protocols of the Elders of Zion reveals how the elders of Zion envisioned to destroy the non-Jewish forces of the world through the weapon of deception and materialism. Observe the following quotations taken from the translation of a journalist by the name of Victor E. Marsden29:

Protocol 1

In our day the power which has replaced that of the rulers who were liberal is the power of Gold. Time was when Faith ruled. The idea of freedom is impossible of realization because no one knows how to use it with moderation.

22. Behold the alcoholic animals, bemused with drink, the right to an immoderate use of which comes along with freedom. It is not for us and ours to walk that road. The peoples of the GOYIM (non-jews) are bemused with alcoholic liquors; their youth has grown stupid on classicism and from early immorality, into which it has been inducted by our special agents - by tutors, lackeys, governesses in the houses of the wealthy, by clerks and others, by our women in the places of dissipation frequented by the GOYIM. In the number of these last I count also the so-called "society ladies," voluntary followers of the others in corruption and luxury.

27. Our triumph has been rendered easier by the fact that in our relations with the men, whom we wanted, we have always worked upon the most sensitive chords of the human mind, upon the cash account, upon the cupidity, upon the insatiability for material needs of man; and each one of these human weaknesses, taken alone, is sufficient to paralyze initiative, for it hands over the will of men to the disposition of him who has bought their activities.

Protocol 2

5. In the hands of the States of to-day there is a great force that creates the movement of thought in the people, and that is the Press. The part played by the Press is to keep pointing our requirements supposed to be indispensable, to give voice to the complaints of the people, to express and to create discontent. It is in the Press that the triumph of freedom of speech finds its incarnation. But the GOYIM States have not known how to make use of this force; and it has fallen into our hands. Through the Press we have gained the power to influence while remaining ourselves in the shade; thanks to the Press we have got the GOLD in our hands, notwithstanding that we have had to gather it out of the oceans of blood and tears. But it has paid us, though we have sacrificed many of our people. Each victim on our side is worth in the sight of God a thousand GOYIM.

Protocol 5

7. ... Nowadays it is more important to disarm the peoples than to lead them into war: more important to use for our advantage the passions which have burst into flames than to quench their fire…The principal object of our directorate consists in this: to debilitate the public mind by criticism; to lead it away from serious reflections calculated to arouse resistance…

Protocol 9

10. We have fooled, bemused and corrupted the youth of the GOYIM by rearing them in principles and theories which are known to us to be false although it is that they have been inculcated.

We must therefore, be astute enough to distinguish the different war fronts and defend and fight valiantly in the way of Allah.

Friendship & Enmity in the Words of Amir al-Mu’minin (‘a)

In order to further understand the truth of friendship and enmity, let us consider the following tradition of Amir al-Mu’minin (‘a) quoted in Nahj al- Balaghah:

أصدقاؤك ثلاثة وأعداؤك ثلاثة فأصدقاؤك صديقك وصديق صديقك وعدوُّ عَدُوِّك. وأعداؤك عَدُوُّكَ وعَدُوُّ صديقك وصديق عَدُوِّكَ

Your friends are three and your enemies are three. As for your friends they are: (a) your friend, (b) your friend’s friend, and (c) your enemy’s enemy; and as for your enemies, they are: (a) your enemy, (b) the enemy of your friend, and (c) the friend of your enemy.

This ‘Alawite equation is veracious when we consider the criteria of friendship to be “love or hate for Allah and His servants”.

Analysing the matter of friendship, we find that our friend is naturally our friend. However, the reason why his friend is also our friend is because the basis of friendship in both cases is love for God: our friend’s friend befriends our friend due to love for Allah and His servants. Hence, he likewise is our friend. With regards to the enemy of our enemy, because our enemy dislikes God and His servants (even in the practical sense), his enemy would have the opposite character: love for God and His servants. Therefore, he likewise is our friend.

With regard to our enemy, we know that our enemy is obviously our enemy. However, one who befriends our enemy has the same qualities that our enemy has: love for Satan and his servants. Hence, we naturally hate him, and thus, he too is our enemy. Then, the enemy of our friend likewise is our enemy because our friend is one who loves Allah and His servants. One who hates such a person and is his enemy, loves the opposite: love for Satan and his servants. Therefore, such a person cannot be our friend, because we naturally love Allah and His servants.

If the basis of friendship and enmity are different, this equation cannot come to be true. Hence, we should find a unified basis for friendship and enmity and then try to understand the equation provided by Imam ‘Ali (‘a). In our case what is important and the fundamental criterion is truth, love for Allah, religiousness, etc. This is because we have taken the human dimension into consideration.

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

الصديق من كان ناهيًا عن الظُّلم والعدوان معينًا على البِرِّ والإحسان

A friend is one who prohibits wrongdoing and transgression, and assists one in doing actions of virtue and good30.

Imam Zayn al-’Abidin (‘a) is reported to have said:

لا يُحِبُّنا كافِرٌ ولا يبغضنا مؤمن

A kafir does not love us and a Mu’min does not hate us.31

Those who claim to love both Imam al-Husayn (‘a) and Yazid are either oblivious of the reality or they are joking. History has informed us of some such examples. Observe the following tradition:

وقال رجل (له عليه السلام): إني أحبك وأحب معاوية. فقال له عليه السلام: أمَّا الآن فأنت أعور، فإمَّا أن تبرأ أو تعمى؟!

A man said to Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a): Surely I love you and I love Mu’awiyah [as well]. Thereupon the Imam (‘a) said: For the moment, one of your eyes cannot see. Now either you get well (tabra’) or blind (ta’ma)32.

Here Imam (‘a) propounds another beautiful equation worthy of contemplation. He informs him that both these kinds of love cannot unite. If this person is not careful and continues his love for Mu’awiyah, he will truly hate Imam ‘Ali (‘a), which is true blindness. However, if he understands the reality of the love of Mu’awiyah and abandons him, he would get well and will be able to see with both eyes.

Notice that this statement of Imam ‘Ali (‘a) reveals how powerful his speech was. Another way of translating the last sentence is, “Now either you express your bara’ah (detachment from Mu’awiyah) or get blind (ta’ma). This is because Mu’awiyah’s love has no religious basis at all.

Interestingly, some time prior to this conversation, the Holy Prophet (S) is reported to have said:

صديق عَدُوِّ عليٍّ عَدُوُّ عَليٍّ

The friend of the enemy of ‘Ali is the enemy of ‘Ali33.

There are a number of traditions that emphasise that al-tawalli without al- tabarri is incomplete:

Imam al-Sadiq (‘a) was once told that so-and-so loves you, but is weak in expressing his dissociation from your enemy. The Imam (‘a) said:

هيهات، كَذَبَ من ادَّعى مَحَبَّتَنَا ولم يتبرَّأ من عدُوِّنا

This is farfetched! He who claims our love but does not express his detachment from our enemy is a liar34.

Imam al-Ridha (‘a) is reported to have said:

كمال الدِّين ولايتنا والبراءة من عدُوِّنا

The perfection of faith is in our friendship and detachment from our enemies35.

Taking a Mu’min as an Enemy Hampers one From Paradise

A Mu’min therefore, is not an enemy, even if he were to disturb another Mu’min or due to his weakness do something that is contrary to the religion. As long as he has retained his innate disposition (fitrah) and faith in the true teachings of Islam, one should not entertain any kind of rancour or hatred in one’s heart for him. Yes, that does not mean that he is not accountable for his deeds and that whatever he does is correct. Almighty Allah will deal with such people according to their intentions, words and deeds. Hence, a Mu’min’s duty is to advise such a sinful Mu’min and pray for his change and transformation. In case he has to be put to trial for usurping someone’s property, then he must be tried in the court of justice, and there is nothing wrong with that. However, this does not validate developing rancour in the heart for him.

Those believers who are oblivious of this reality and entertain rancour in their hearts for other believers would have to face a difficult time before being able to enter Paradise. One of the supplications of the true believers mentioned in the Qur’an is to seek the eradication of “the specks of ill- feeling and rancour” for other believers. They pray as follows:

… رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَّحِيمٌ

“Our Lord, forgive us and our brethren who were our forerunners in the faith, and do not put any rancour in our hearts toward the faithful. Our Lord, You are indeed, most kind and merciful” (59:10).

In fact, those who are not intentional disbelievers (kuffar)36, should likewise not be abandoned or hated. Perhaps they have not accepted Islam due to some impediments hampering them. Therefore, harbouring hatred against them is not the correct thing to do. Instead, one should pray for their salvation. During the time of the Holy Prophet (S), if the Prophet (S) gave the probability of someone’s transformation and change he would not curse him. A good example is in the plains of Uhud when the Prophet (S) was bleeding on his forehead and teeth and the companions being overtaken with sadness, asked him to invoke Allah’s curse on them, whereupon he said: “Surely I was not sent as one who frequently curses; I was sent as a mercy and caller to Allah.” And then praying for them, he said “O Allah guide them, for they do not know.” (Allahummahdi qawmi fa innahum la ya’lamun)37.

Yes, those who through repeated actions of atrocities and oppression have lost their innate disposition and love to do mischief, and there is no hope for their change, are worthy of being cursed and abandoned. These are they who must be taken as real enemies. And it is such people whom we curse in our supplications and salutational recitals.

إلى يوم القيامة

…until the Day of Resurrection.

Expressing the Target Reveals One’s Steadfastness

The declaration “Indeed, I am at peace with he who is at peace with you… until the Day of Resurrection” reveals the powerful resolution of the speaker. It resembles one who promises the Ahl al-Bayt (‘a) to be steadfast in their love and support through upholding their message which is the true and untainted version of Islam, throughout one’s life.

In fact, it is another expression of unity with the Ahl al-Bayt (‘a) forever. Such a statement, although simple in its constitution, requires a towering resolution and exalted spirit. It is also a promise to the Ahl al-Bayt (‘a) to be always submissive and supportive of the teachings of Islam in all the difficult circumstances. Abu Basir reports that he heard Imam al-Baqir (‘a) say:

واللّٰه لتُمَيَّزُنَّ واللّٰه لتُمَحَّصُنَّ واللّٰه لتُغَربَلنَّ كما يُغربَلُ الزؤَانُ من القمح

I swear by Allah, you most surely will be singled out, I swear by Allah you most surely will be cleansed, I swear by Allah you most surely will be garbled38 in the way darnel is garbled from wheat39.

The phrase latugharballunna above signifies the process of sieving. The verb gharbala comes from ghirbal which is “a sieve”.

Reading such statements now and again is extremely important for the human being. It reminds him of his duty and purpose in life. It wakes him up from his slumber of sin. It deters him from those things that are abhorred by the Ahl al-Bayt (‘a) and Islam.

Although we have conditioned our unity with the Ahl al-Bayt (‘a) with the target “yawm al-qiyamah” (the Day of Resurrection), it does not imply that our promise ends with the Day of Resurrection. It reveals perpetuity. This is because one who is loyal to the Ahl al-Bayt (‘a) throughout the period of this world in the true sense of the word, will never separate from them. In the beautiful words of Imam al-Sadiq (‘a):

من أحبَّنا كان معنا أو جاء معنا يوم القيامة هكذا (ثمَّ جمع بين السَّبابَتَين…)

Whosoever loves us will be with us or will come with us on the Day of Resurrection like this (then he (‘a) joined the forefingers of his two hands)40…

Imam Zayn al-’Abidin (‘a) is reported to have said:

من أحبَّنا وعَمِلَ بأمرنا كان معنا في السَّنام الأعلى، ومن أبغضنا ورَّدنا أو ردَّ واحدًا منَّا فهو كافرٌ باللّٰه وبآياته

Whosoever loves us and acts according to our command would be with us at the highest zenith, and whosoever hates us and rejects us or rejects even one of us is a disbeliever in Allah and His signs41.

A Short Word on Friendship & Enmity in the Way of Allah

Every human being in the beginning possesses an unsullied and sound innate disposition, which in Qur’anic terms is called al-fitrah. The Holy Qur’an says:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“So set your heart on the religion as a people of pure faith, the origination of Allah according to which He originated mankind. There is no altering Allah’s creation; that is the upright religion, but most people do not know” (30:30).

One of the characteristics of the innate disposition is that it naturally seeks benefit and good and keeps away from harm and evil. We do not require a proof to establish this reality, for we naturally experience it in ourselves. Due to limitations however, we are not able to decipher all the things that are beneficial (nafi’) and harmful (darr) to us. This is where the advantage of sending prophets of Allah for guidance is realised. The prophets (peace be upon them) were sent to enlighten the human beings about many of the things that are beneficial and harmful to them. They communicated Divine laws to them so that they may attain absolute perfection, something for which every innate disposition eagerly craves. They warned them away from sins which they taught are responsible for the destruction of the human soul and its eternal misery.

Whereas a group of people who blindly speculated that the intellect is sufficient to know everything, got deprived of the knowledge that would enable them to seek their natural perfection, a group intelligent and astute enough to realise the magnanimity of the matter, having reflected on what the prophets had to say, submitted to the truth, and were availed with knowledge of what was dangerous and beneficial for them. They realised that submission to God would gradually facilitate their ultimate perfection, whereas sin would destroy the human soul and fling it to the lowest pit of ignominy and imperfection. Hence, they struggled to be steadfast in the obedience of Allah, and struggled to refrain from sin, and in this way, they did not increase their imperfection and deficiencies.

Not all the believers however were able to observe steadfastness on the path of absolute perfection. The life of the material world and the evil- inviting self-blindfolded some, and hence, there was a need of wakening the soul and placing it on the right track.

Perhaps this is a fundamental reason why Islam legislated and made obligatory the two principles of al-tawalli (expressing friendship with the

lovers of Allah) and al-tabarri (expressing hatred and detachment from Allah’s enemies). When these two principles are constantly practiced the human being wakes up and changes himself. Announcing one’s love for the lovers of truth and eternal human felicity and denouncing the lovers of evil and eternal damnation, strengthens the heart of the human being, and brings him back to the track of his innate human disposition.

Cultivating this very natural feeling, according to some of the traditions of the Ahl al-Bayt (‘a) is known as the “most firm handles of faith”:

1. The Holy Prophet (S) addressing Imam ‘Ali (‘a) said:

يا علي أوثق عرى الايمان الحُبُّ في اللّٰه والبغض في اللّٰه

O ‘Ali, the most firm handles of faith is love in the way of Allah and hatred in the way of Allah42.

2. Imam al-Sadiq (‘a) is reported to have said:

من أوثق عرى الايمان أن تحب في اللّٰه وتبغض في اللَّه، وتعطي في اللَّه، وتمنع في اللّٰه

Among the firmest handles of faith is that you love in the way of Allah, hate in the way of Allah, give in the way of Allah and refuse in the way of Allah43.

3. Fudayl is reported to have asked Imam al-Sadiq (‘a) whether love and hatred was from faith, and the Imam (‘a) responded saying:

وهل الايمان إلا الحب والبغض؟ ثم تلا هذه الآية (حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَٰئِكَ هُمُ الرَّاشِدُونَ)

And is faith anything other than love and hatred? Thereafter the Imam (‘a) recited the following verse of the Qur’an:

حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُولَٰئِكَ هُمُ الرَّاشِدُونَ

“And he made you love faith and beautified it in your hearts and made you abhor disbelief and open disobedience and sin. These are the guided ones” (49:7).44

Therefore, in expressing love or hatred there is no kind of personal or selfish relation involved. The criteria is truth (Haqq) and falsehood (Batil) respectively. In fact, to be more accurate, the criteria is, “that which leads to perfection” and that which “separates one from perfection”.

Open Condemnation Against Injustice is Natural

Openly expressing one’s hatred, detachment, and separation from traitors and their allies is extremely effective and can definitely lead to victory. Sacrifice and steadfastness, however are also important on this path.

Past history has revealed how bara’ah was able to topple governments supported by most powerful existing forces. The reason why we find that even peaceful demonstrations frighten governments is that they are extremely effective in destroying the prevailing forces.

The recent45 Islamic wakefulness (al-sahwa al-islamiyyah) observed in some parts of the Middle East is very praiseworthy. If continued with steadfastness and proper direction it would reap nothing but victory. In fact, their demonstrations are practical manifestations of what we recite when we condemn and detach ourselves from those who established the foundation of wrongdoing and transgression against the epitomes of true religion. A regime established on the basis of oppression is illegal and hence, must be abandoned and destroyed.

Imam al-Husayn (‘a) and his companions rose to practically reject the prevailing government of Yazid. This was a manifestation of bara’ah from his side. If the subjects of a government that aims at destroying Islam, humiliating Muslims, depriving them of their rights and undermining them, rise to condemn this power, they would have practically expressed their bara’ah. This is the spirit of bara’ah, which is not limited to Muslims, but all those who innately seek freedom from oppression and wrongdoing.

Transcending the Horizons to Appreciate the Self

Detaching oneself from evil and its forces and seeking proximity of good and perfection fundamentally begins with the human soul (nafs). Only one who has seasoned his soul will be able to express his hatred and dislike against the forces of evil and struggle to achieve the proximity of the forces of perfection.

All the kinds of chaos observed in the outer world (al-’alam al-afaqi) have its roots in the nafs of the human beings and the inner world. Hence, it is important for us to understand the map of our souls and identify the dominant forces that are in control. If the faculties of anger (ghadab) and appetite (shahwah) have the upper hand and control over the intellect (‘aql), the consequences both in the inner as well as the outer world would be nothing but chaos and tragedy. If, however, the control is solely with the intellect, inner peace and equilibrium would be achieved, which in turn would facilitate outer peace and justice. One who has struggled to season his soul would naturally be attracted to perfection and repelled from imperfection. Consequently, such a soul would naturally express his bara’ah against those who established the foundation of oppression and transgression against the very epitomes of religion.

Vocalisation of bara’ah therefore, should serve as a catalyst to transform our inner conditions so that we naturally express our rancour and hatred against the evil forces of the human soul, and love and friendship for the forces of excellence and perfection.

Imam Ja’far al-Sadiq (‘a), reminding us of how the human being actually contains a battlefield within himself, enumerates the good and evil traits within every human being in a lengthy tradition as junud al-’aql (the soldiers of intellect) and junud al-jahl (the soldiers of ignorance).

In a tradition from Amir al-Mu’minin (‘a), the forces within the human soul is termed as jaysh (army):

العقل صاحب جيش الرحمان والهوى قائد جيش الشيطان والنفس متجاذبة بينهما فأيهما غلب كانت في حيِّزه

The intellect is the commander of the army of the All- Merciful and mundane desire is the leader of the army of Satan, and the soul is undergoing an attraction of both, and enters in the domain of whichever among them triumphs46.

One of the most explicit traditions that vocally speaks of the human soul as a battalion is the well-known tradition of jihad al-akbar. After gaining victory in one of the battles, when the Muslims returned, the Holy Prophet (S) addressing them said:

مرحبا بقوم قضوا الجهاد الأصغر وبقي عليهم الجهاد الأكبر

Welcome to the people who have completed the lesser jihad (struggle) and what remains for them is the greater jihad.

The Holy Prophet (S) was asked:

يا رسول اللّٰه وما الجهاد الأكبر؟

O Apostle of Allah, and what is the greater jihad?

He (S) said:

جهاد النفس

Jihad al-nafs (the struggle against the self)47.

Prophet Sulayman (‘a) is reported to have said:

إن الغالب لهواه أشدُّ من الذي يفتح المدينة وحده

One who is victorious over his mundane desire is more tough than one who conquers a whole city singlehandedly.

Therefore, it is imperative for us to subdue the evil-inviting self (al- nafs al- ammaratu bi al-su’i) in us, and attain the victorious state of the peaceful self (al-nafs al-mutma’innah), so that we are always victorious in the battles of the phenomenal world.

The reason perhaps why Imam al-Husayn (‘a) was so steadfast in his repulsion from evil and love for perfection, is that he enjoyed the station of al-nafs al-mutma’innah. According to a lengthy tradition narrated from Imam al-Sadiq (‘a)48, Surah al-Fajr (chapter 89) was also named Surah al- Husayn (‘a) because of its concluding verses, which reflect the personality of Imam al-Husayn (‘a), as he is the soul that enjoys serenity and peace – a soul that is freed from all kinds of shackles of evil, a soul that is immersed in the love of Allah, a soul that enjoys the seat of victory.

In the same tradition that explains the reason why Surat al-Fajr was called Surat al-Husayn (‘a), Imam al-Sadiq (‘a) informs his companion Abu Usamah that whosoever recites it constantly during the obligatory and supererogatory prayers would be in the company of Imam al-Husayn (‘a) in Heaven. Appreciating the fact that recitation is not mere vocalisation but also epitomisation and self-transformation, if we recite the chapter, inculcate its teachings in ourselves, resolve to change and fight the inner forces of sin until victory, we likewise would enjoy the station of al-nafs al- mutma’innah. Can anyone perceive a station more intoxicating that that of being with al-Husayn in Paradise? If the mere mention of al-Husayn melts the Mu’min down, what would his companionship do? In the encouraging words of Imam al-Sadiq (‘a):

كان مع الحسين (عليه السلام) في درجته في الجنَّة، إن اللّٰه عزيزٌ حكيمٌ

He would be with al-Husayn (peace be on him) in his station in al-Jannah. Indeed, Allah is the Invincible, the All-Wise49.

Starting with the Self

Imam Khumayni, one of the most successful revolutionaries of his time, having understood the kernel of the matter, in different speeches alluded to the reality that the beginning of reform is the human self. The following are some of his noteworthy directions, which in reality find their basis in the teachings of the Ahl al-Bayt (‘a):

ما تا اصلاح نکنيم خودمان را، نمی توانيم کشور خودمان را اصلاح کنيم

Until we do not reform ourselves we will not be able to reform our country.50

اگر بخواهيد کشور شما يک کشور مستقلی باشد که ديگران نتوانند در آن دخالت بکنند، از خودتان بايد شروع کنيد

If you would like your country to be independent such that others cannot interfere in its affairs, you must start with your own selves51.

تا در بند خويشتن خويش وهواهای نفسانی خود باشید، نمی توانيد «جهاد في سبيل اللَّه» ودفاع از «حريم اللَّه» نماييد

As long as you are in the shackles of yourself and your mundane desires, you cannot undertake jihad [Divine struggle] in the way of Allah and defend the sanctuary of Allah52.

The Secretary General of Hizbollah, Sayyid Hasan Nasrallah, in some of his past speeches during the holy months of Muharram, has alluded to the fundamental condition of beginning with jihad al-nafs before any kind of jihad. Observe the following statements:

In a speech he delivered on the 7th night of Muharram 1419 AH (1998) about Jihad he says:

لا فضيلة كَل جهاد ولا جهاد كمجاهدة الهوى. هذا التفيل طبيعي جدا لأنه في الحقيقة، من ينجح في جهاد نفسه يقدر أن ينجح في جهاد العدو لأنه كي يذهبه لجهاد عدوه عليه أن يغلب على شهواته.

…There is no merit like jihad (struggle in the way of Allah) and there is no jihad like the jihad of the self (Imam al- Baqir (“A)). This superiority is very natural because in reality one who is victorious in the jihad of the self, can be successful in the jihad against the [outer] enemy. This is because in order for one to be able to go and fight his [outer] enemy he must overcome his mundane desires53.

In another speech he delivered on the 10th night of Muharram 1419 AH (1998) about God-wariness, he says:

فلنعلم أن أعدى عدو لنا هو نفسنا التي بين جنبينا، نفسنا الأمارة بالسوء، نفسنا الطامعة في الدنيا، نفسنا المنكبة على المعاصي والذنوب والآتام فلنقف مع الحسين لنقاتلها ونغلب عليها وننتصر ونبلغ الفتح، وهذا هو الفتح الفتوح هذا هو الفتح المبين. وكما نقلت لكم عن رسول اللّٰه (ص): ليس الشديد من غلب الناس. إن الشديد من غلب نفسه. الذين كانوا مع الحسين كانوا الأشداء لأنهم غلبوا أنفسهم وانتصروا عليها وخرجوا ليقاتلوا ونالوا شرف الشهادة وختم لهم بخير. والحشود المؤلفة المجهزة بالسلاح والسيوف والرماح كانت مهزومة ضعيفة هزيلة برغم كثرة عن دها لأنها كانت منهارة أمام النفس الأمارة بالسوء وأمام أسفل السافلين الشيطان المطرود من الرحمة الإلهية.

Thus, we must know that the most hostile of our enemies is our nafs that is between our two sides, our nafs that invites abundantly towards evil, our nafs that is greedy of the world, our nafs that is immersed in disobedience, sins, and misdeeds. Therefore, we must stand beside al-Husayn (‘a) so that we can fight against it [i.e. our nafs] and overcome it, win and attain victory. And this is the victory of the victories (al-fath al-futuh), and this is the manifest victory. And as I narrated to you that the Holy Prophet (S) said, “One who overcomes the people is not tough. Indeed, the tough one is one who overcomes his nafs”. Those who were together with al-Husayn (‘a) were tough people because they subdued their souls and gained victory over them and [thereafter] left to fight and attained the elevation of martyrdom and their outcomes were sealed with goodness. But the united masses armed with ammunitions and swords and spears were defeated, weak and feeble despite the abundance of their number, because they collapsed before the evil-inviting self (al-nafs al-ammaratu bi al-su’i) and the lowest of the low, Satan, the one expelled from Divine mercy54.

The radiant contemporary sun of the East, Ayatullah Sayyid ‘Ali al-Husayni al-Khamene’i, in some of his speeches presents the same logic, which is worthy of contemplation. In a speech that he delivered to the Revolutionary Guards on the occasion of the birthday of Imam al-Husayn (‘a), he said:

ماجرای امام حسين عليه السلام، تلفيق اين دو بخش است. يعنی آن جايی‌که هم جهاد با دشمن و هم جهاد با نفس، در اعلی مرتبهٔ آن تجلی پيدا کرد، ماجرای عاشورا بود… ماجرای عاشورا عبارت است از يك حرکت عظيم مجاهدت‌آميز در هر دو جبهه. هم در جبههٔ مبارزه بادشمن خارجی و برونی؛ که همان دستگاه خلافت فاسد… و هم در جبههٔ درونی، که آن روز جامعه به طور عموم به سمت همان فساد درونی حرکت کرده بود.

The episode of Imam Husayn (‘a) is a combination of these two dimensions. In other words, the area where both a holy war against the apparent enemy as well as a holy war against the inner self were manifested in their highest degree was the episode of ‘Ashura’… The event of ‘Ashura’ is a great movement of struggle in both the war fronts, the front of fighting against the outer and external enemy, which was the very corrupt apparatus of the caliphate of the time…and the front of the inner self, which had moved towards inner corruption in the society of that time in general…55

In another speech describing the warriors of Karbala, he said:

يك صحنهٔ جنگ است؛ آن هم جنگی بسيار دشوارتر. آن‌جايی که مردان و زنان مؤمن وفداکار پشت سر حسين‌بن‌علی عليه السلام راه می افتند؛ دنيا و مافيها، لذتها و زيبابيبهای دنيا، در مقابل إحساس وظيفه از چشم آنها می افتد؛ انسانهايی که معنويت مجسم و متبلور در باطنشان، بر جنود شيطانی – همان جنود عقل و جنود جهلی که در روايات ما هست – غلبه پيدا کرد و به عنوان يك عدهٔ انسان نمونه، والا و بزرگ، در تاريخ ماندگار شدند…

It is a scenario of war, a war that is extremely difficult; it is where sacrificing faithful men and women go after Husayn Ibn ‘Ali (‘a). The world and what it contains, its pleasures and its beauties against the sense of responsibility, fall down before their eyes. They are human beings in whose hearts, the embodied and crystallised spirituality has overcome the soldiers of Satan – the very soldiers of intellect and ignorance that are mentioned in our traditions – and being acknowledged as a group of exemplary, great, and lofty human beings, they have become immortal in history56.

A Historical Incident Worthy of Contemplation

Almighty Allah revealed the chapter al-Bara’ah and ordered His Apostle to openly declare his repulsion and hatred against the mushrikun (polytheists) during the pilgrimage as follows:

بَرَاءَةٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ

“[This is a] declaration of [repudiation by Allah and His Apostle [addressed] to the polytheists with whom you had made a treaty” (9:1).

فَسِيحُوا فِي الْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ ۙ وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ

“Travel [unmolested] in the land for four months, but know that you cannot thwart Allah, and that Allah shall disgrace the faithless” (9:2).

وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيءٌ مِّنَ الْمُشْرِكِينَ ۙ وَرَسُولُهُ فَإِن تُبْتُمْ فَهُوَ خَيْرٌ لَّكُمْ وَإِن تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّكُمْ غَيْرُ مُعْجِزِي اللَّهِ وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ

“[This is] an announcement from Allah and His Apostle to all the people on the day of the greater Hajj: that Allah and His Apostle repudiate the polytheists: If you repent that is better for you; but if you turn your backs [on Allah], know that you cannot thwart Allah, and inform the faithless of a painful punishment” (9:3).

Some traditions indicate that after this chapter was revealed, the Holy Prophet (S) dispatched one of the companions with it to openly declare the stance of the Muslims against the polytheists. No sooner had the companion left when Almighty Allah revealed to the Holy Prophet (S) to order the companion to return back and replace him with ‘Ali (‘a). Eventually ‘Ali Ibn Abi Talib (‘a), who was the very epitome of monotheism in its purest form, delivered the message.

This incident has much to reveal for every contemplative: the exterior and macrocosmic bara’ah can only be done by one who has a heart that naturally repels evil and its forces. If one is not successful in removing the subtle forms of shirk within oneself, how is it possible for one to be the messenger of this Divine announcement which declares hatred against all kinds of shirk? In the beautiful dictum of Amir al-Mu’minin (‘a):

من لم يصلح نفسه لم يصلح غيره

Whosoever does not reform himself cannot reform other than himself.

Therefore, a spirit like that of ‘Ali (‘a) who enjoys a heart that is extremely attached to absolute perfection and detached from the forces of evil, sin and deficiency, would be perfect in conveying the message of bara’ah.

In the beautiful words of the Holy Prophet (S):

أبى اللّٰه أن يُبَلِّغ عن محمد صلى اللّٰه عليه وآله وسلم إلا رَجُلٌ منه

Allah did not allow that anyone save a man from Muhammad to convey [the Divine message] on his behalf57.

This beautiful statement is actually a law and universal truth worthy of reflection. Allah does not permit His message to be conveyed save by the Holy Prophet (S) or a Prophet-like heart which is clean and pure. Since ‘Ali Ibn Abi Talib (‘a) was the best manifestation of the prophetic heart, and his soul had defeated the inner forces of evil, he was the best representative for declaring bara’ah against the polytheists. Not a speck of the smallest kind of shirk ever lurked in the elevated heart of ‘Ali (‘a), and never did he bow down to any idol, which is why he is honoured in some circles as karrama Allahu wajhahu (Allah ennobled his essence)58.

It may be asked that if that was the case why did the Holy Prophet (S) give it to the wrong person at first? God forbid, was he ignorant in his move? The insightful scholars understand the reason as an intentional move to reveal that (a) the companion sent in the beginning cannot represent the Holy Prophet (S) even in conveying one chapter of the Holy Qur’an, let alone shoulder a higher responsibility, and (b) the heart of the conveyer should be in total harmony with what is conveyed. Since this condition was not met by the companion who was told to return back, he was unfit to convey the message.

• 1. Al-Mustafawi, Al-Tahqiq, v.1, p. 240.
• 2. Sayyid ‘Ali Khan (Ibn Ma’sum), Riyad al-Salikin, v.2, pp. 513-514.
• 3. Sayyid ‘Ali Khan, Riyad al-Salikin, v.7, p. 381.
• 4. Al-Qurtubi, Tafsir al-Qurtubi, v.14, p. 318.
• 5. A partisan is one who takes part or sides with another; an adherent or supporter of a party, person, or cause; especially a devoted or zealous supporter; often in an unfavourable sense: One who (OED).
• 6. Ibn Faris, Mu’jam Maqayis al-Lughah, v.3, p. 235.
• 7. Al-Mustafawi, Al-Tahqiq, v.1, p. 377.
• 8. ‘Allamah Hasan Zadeh Amuli has written a separate treatise on the Unity of the Intelligent and the Intelligible in the Persian language.
• 9. Ayatullah Hasan Zadeh Amuli, Sarh al-’Uyun fi Sharh al-’Uyun, p. 923.
• 10. http://www.rasekhoon.net/article/show-9532.aspx
• 11. Ayatullah Nasir Makarim al-Shirazi, Akhlaq dar Qur’an, v.1, p. 375.
• 12. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.27, pp. 51-52.
• 13. Al-Shaykh al-Saduq, Al-Khisal, p. 318.
• 14. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.27, p. 52.
• 15. Ahmad Ibn Muhammad Ibn Khalid al-Barqi, Al-Mahasin, v.1, p. 6.
• 16. In one of the Ziyarat of Imam al-Baqir (‘a) we address him as follows: “…Peace be unto you, O radiating light” (Assalamu ‘alayka ayyuha al-nur al-sati’): (Al-Marhun, A’mal al-Haramayn, p. 176). We employ the same expression in the Ziyarah of Imam al-Kazim (‘a) (Al-’Allamah al-Majlisi, Bihar al-Anwar, v.99, p. 16) and the Ziyarah of Imam al-Jawad (‘a) (Al-’Allamah al-Majlisi, Bihar al- Anwar, v.99, p. 20). Describing an infallible Imam, Imam al-Ridha (‘a) is reported to have said: The Imam is the illuminating full moon, the lit lamp, the radiating light, the guiding star in the darkness of darkness… (Al-Shaykh al-Kulayni, Al-Kafi, v.1, p. 198).
• 17. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.46, p. 243; Qutb al-Din al-Rawandi, Al- Khara’ij wa al-Jara’ih, v.2, pp. 595-596; Al-’Amili, Al-Sirat al-Mustaqim, v.2, p. 183.
• 18. Al-Shahrudi, ‘Ilmu Rijal al-Hadith, v.8, p. 470.
• 19. ‘Allamah Mirza Abu al-Fadl Tehrani, Shifa’ al-Sudur, p. 215, Ayatullah Habibullah Kashani, Sharh Ziyarat ‘Ashura’, p. 65.
• 20. Ibn al-Sikkit al-Ahwazi, Tartibu Islah al-Mantiq, p. 202; Al-Jawhari, Al-Sihah, v.5, p. 1951.
• 21. Al-Khalil al-Farahidi, Kitab al-’Ayn, v.3, p. 213.
• 22. Ibn al-Sikkit al-Ahwazi, Tartibu Islah al-Mantiq, p. 124.
• 23. Al-Baydawi, Anwar al-Tanzil wa Asrar al-Ta’wil, v.1, p. 133; Ibn ‘Ajibah, Al-Bahr al- Madid fi Tafsir al-Qur’an al-Majid, v.1, p. 235.
• 24. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.1, p. 446. The phrase “so-and-so and so-and- so” refers to two specific people.
• 25. Al-Shaykh al-Mu’ayyad, Adwa’ ‘Ala Ziyarat ‘Ashura’, p. 167.
• 26. Al-Shaykh al-Mu’ayyad, Adwa’ ‘Ala Ziyarat ‘Ashura’, p. 167.
• 27. ‘Allamah Mirza Abu al-Fadl Tehrani, Shifa’u al-Sudur, pp. 213-214.
• 28. Psychological warfare or the basic aspects of modern psychological operations (PSYOP), have been known by many other names or terms, including Psy Ops, Political Warfare, “Hearts and Minds,” and Propaganda. Various techniques are used, by any set of groups, and aimed to influence a target audience’s value systems, belief systems, emotions, motives, reasoning, or behaviour. It is used to induce confessions or reinforce attitudes and behaviours favourable to the originator’s objectives, and are sometimes combined with black operations or false flag tactics. Target audiences can be governments, organizations, groups, and individuals. (http://en.wikipedia.org/wiki/Psychological_warfare)
• 29. http://www.jewwatch.com/index.htm
  http://radioislam.org/islam/english/toread/pr-zion.htm
• 30. Al-Amadi, Ghurar al-Hikam, p. 415.
• 31. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.23, p. 313.
• 32. Ibn al-Damishqi, Jawahir al-Matalib fi Manaqib al-Imam ‘Ali (‘a), v.2, p. 158.
• 33. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.77, p. 174.
• 34. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.27, p. 58.
• 35. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.27, p. 58.
• 36. It is imperative for us to understand the reality that a kafir (lit. one who covers (satir)) is one who despite knowing the truth, covers it. Despite knowing that Islam is the true religion he covers it through his verbal and practical rejection. Therefore, there are many whose disbelief does not stem from their intentional rejection, but from their inability to find out the truth or ignorance of the same. We cannot term these as kuffar.
• 37. Al-’Allamah al-Tabataba’i, Sunan al-Nabi (S), p. 413.
• 38. This is one of the loan words that English has gotten from the Arabic language (http://en.wikipedia.org/wiki/List_of_Arabic_loanwords_in_English). Initially it signified the original meaning, but later it found a different meaning (http://dictionary.reference.com). In this book, however, we have retained its original meaning which is “to sift”. The well- known OED defines it as: “To remove the garble or refuse from (spice, etc.); to sift; to cleanse (const. of); also to sift out. Obs.” [CD ROM Oxford English Dictionary, v.4]. See also: (Joseph Twadell Shiple, The Origins of English Words: A Discursive Dictionary of Indo-European Roots, p. 126).
• 39. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 114.
• 40. Al-Shaykh al-Kulayni, Al-Kafi, v.8, pp. 106-107.
• 41. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.36, p. 38.
• 42. Al-Shaykh al-Saduq, Man la Yahduruhu al-Faqih, v.4, p. 362.
• 43. Al-Shaykh al-Kulayni, Al-Kafi, v.2, p. 125.
• 44. Al-Shay The wave of wakefulness is reported to have begun in December 2010.kh al-Kulayni, Al-Kafi, v.2, p. 125.
• 45.
• 46. Al-Wasiti, ‘Uyun al-Hikam wa al-Mawa’iz, p. 64.
• 47. Al-Shaykh al-Kulayni, Al-Kafi, v.5, p. 12.
• 48. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.5, p. 658.
• 49. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.5, p. 658.
• 50. Imam Khumayni, Kalimat-e-Qisar.
• 51. Imam Khumayni, Kalimat-e-Qisar.
• 52. Imam Khumayni, Kalimat-e-Qisar, p. 75.
• 53. Nasrallah, Khitab ‘Ashura’, p. 163.
• 54. Nasrallah, Khitab ‘Ashura’, pp. 186-187.
• 55. http://www.leader.ir; Ahmad Mukhbiri, Khurshid-e-Shahadat, pp. 70-71.
• 56. Ahmad Mukhbiri, Khurshid-e-Shahadat, p. 71.
• 57. Al-Kashani, Al-Tafsir al-Safi, v.2, p. 32.
• 58. In one of my journeys to Makkah (December 2007), I had seen something very fascinating in the Masjid al-Haram. On the pillar opposite the door of the Ka’bah, adjacent to the women’s entrance to the place where the water of the spring well of Zamzam is drawn, I found the inscription “Ali al- Murtada karrama Allahu wajhahu”. The entire inscription revealed a world of meaning for me. Unlike the names of the other sahabah (companions of the Holy Prophet (S)) depicted on other poles of the environs of the Sacred Haram, wherever the name ‘Ali came it was honoured with al-Murtada and karrama Allahu wajhahu. Ibn ‘Abbas is reported to have said that Imam ‘Ali (‘a) was known as al-Murtada because he would follow what Allah and His Apostle are pleased with in all his matters (Ref: Al-’Allamah al-Majlisi, Bihar al-Anwar, v.35, p. 60). In other words, Allah’s pleasure would be his pleasure. And one who has attained such a lofty station, Allah is already pleased (Radi) with him.
  What is unique about that is that whereas in the case of the other sahabah the prayer “radiya Allahu ‘anhu” (may Allah be pleased with him) is always mentioned, al-Murtada reveals that the prayer has already been accepted and that Imam ‘Ali is already one with whom Allah is pleased. And the phrase karrama Allahu wajhahu testifies that Imam ‘Ali (lit. exalted) never bowed down before any idol. It should be noted however, that unlike “radiya Allahu ‘anhu”, “karrama Allahu wajhahu” is not a supplication but a narration. It means “Allah ennobled his essence (from bowing down to any idol (‘an an yasjuda lisanam)”, Ref: al-Shablanji, Nur al-Absar, p. 69) and not “May Allah ennoble his complexion”.
  However, if we are speaking of higher levels of Karamah (greatness and nobility) then perhaps there is no problem. This is because only Almighty Allah is al-Karim al-Mutlaq (the Absolute Noble One), and the path to His Nobility is endless. What is so symbolic about this scenery is that it is adjacent to the Masqa (place where one’s thirst is quenched) of Zamzam: In the way we witness the water place of Zamzam adjacent to the pole that manifests the name of ‘Ali (‘a), we shall Insha Allah witness Imam ‘Ali (‘a) beside the water place of kawthar on the Judgement Day.