[3] Tabyeen (Clarification) - The Benefits and Effects of Clarification

A series of discussions on the notion of clarification; critical within Islam and Islamic thought. This series is based on lectures delivered by Imam Khamenei. These sessions are for Ashura 2025/1447

In His Name, the Most High

اَلسَّلاَمُ عَلَيْكَ يَا أَبَا عَبْدِاللَّهِ
وَعَلَى الْأَرْوَاحِ الَّتِي حَلَّتْ بِفِنَائِكَ
عَلَيْكُمْ مِنَّا جَمِيعًا سَلاَمُ اللَّهِ أَبَدًا مَا بَقِينَا وَبَقِيَ اللَّيْلُ وَالنَّهَارُ
وَلا جَعَلَهُ اللَّهُ آخِرَ الْعَهْدِ مِنَّا لِزِيَارَتِكُمْ
اَلسَّلاَمُ عَلَى الْحُسَيْنِ
وَعَلَى عَلِيِّ بْنِ الْحُسَيْنِ
وَعَلَى أَوْلَادِ الْحُسَيْنِ
وَعَلَى أَصْحَابِ الْحُسَيْنِ

Peace be upon you, O Aba Abdillah (O Husayn),
and upon the souls who have gathered in your courtyard.
Upon you, from us all, is the peace of God—forever,
for as long as we remain and as long as night and day endure.
And may God never make this our last pledge to visit you.

Peace be upon al-Husayn,
and upon Ali, son of al-Husayn,
and upon the children of al-Husayn,
and upon the companions of al-Husayn.

—Adapted from Ziyarat Ashura¹

Introduction

This is the third in our series of sessions, for the nights of Ashura and Arbaeen, on the subject of Tabyeen (or clarification).

As with our other sessions - such as those on Patience, the Lantern of the Path or on the Art of Supplication - it is strongly recommended that the reader, at the very least review the previous sessions prior to consuming this one.

This is because of the nature of the discussion, and the manner of discourse requires that each part build upon the ones that came before; so as to avoid confusion, misunderstanding and any invalid assumptions; that can lead to what would be the antithesis of tabyeen (clarification).

While we do have a recap for each session (after the first), the recap is highly summarised, and to get the full nuance, the previous sessions will need to be consumed, studied and reflected upon.

The previous sessions can be found here:

Tabyeen (Clarification) - Index

Video of the Majlis (Sermon/Lecture)

Audio of the Majlis (Sermon/Lecture)

Recap

The Jihad of Clarification in an Age of Distortion

In our previous session, we delved deeper into the nature and urgency of Tabyeen — the sacred duty of clarification — as a paramount form of jihad in our present age. We reflected on how this struggle transcends mere physical confrontation, manifesting instead as an intellectual and spiritual battle against pervasive distortion, misinformation, and deliberate inversion of truth.

The session highlighted the concept of the soft war — a warfare not of bullets but of narratives — where falsehoods are celebrated and justice condemned, where oppressors are cast as victims, and the innocent are labelled terrorists. We saw how global media and powerful regimes weaponise propaganda to sever societies from their moral compass, undermining their steadfastness and resilience.

We examined historical precedents, from the prophetic era through the caliphate of Imam Ali, revealing that the fight against sedition has always demanded clarity, insight, and courage to speak truth in the face of confusion and internal turmoil. The lessons of Siffin remind us how doubt and ambiguity among even the most knowledgeable can erode righteousness.

The Quranic injunction to clarify and not conceal the truth remains a timeless mandate — one that binds scholars, thinkers, and every believer who holds knowledge and insight. This duty is not passive but active; it calls for a strategic, collective effort to propagate clarity, awaken conviction, and resist the subtle poison of doubt.

We also explored the contemporary arena, where ideological warfare, psychological infiltration, and digital distortion target especially the youth — aiming to alienate them from their faith and identity, hollow out the core of Islamic civilisation, and present submission as modernity. Yet, we recalled the Quranic promise that even a small band of steadfast believers can overcome overwhelming odds.

Finally, the session affirmed that Tabyeen is not merely defensive but the very engine of revival. By illuminating truth amidst the fog of confusion, believers become part of a noble legacy — those who invite to good, enjoin what is right, and forbid what is wrong. Silence and ambiguity are not neutral but complicit; hence, every voice must rise to clarify, with wisdom, unity, and unwavering purpose.

Tabyeen (Clarification) - The Benefits and Effects of Clarification

Clarification as a Pillar of Public Discourse and National Direction

Clarification is not a mere exchange of words — it is not simply that one speaks and the other listens in turn. Rather, clarification must evolve into structured public discourse — a living, breathing culture of understanding that shapes the direction of a nation. This transformation requires not only sincerity of intent but also a commitment to reason, logic, and restraint. The language of discourse must be deliberate, articulate, free from exaggeration, and capable of carrying both truth and wisdom with dignity.

For ideas to influence society meaningfully, they must first be understood and embraced by the people. A clarifying word must strike the heart before it can move the body. This means that truth must be spoken in a manner that is clear, courteous, and intellectually grounded. The objective is not simply to inform, but to instil conviction — to create a shared awareness that can mature into collective action.

This process of clarification is not confined to the theoretical or the abstract. It is a vital instrument for cultivating national will and long-term vision. When a society speaks of ideals such as justice and progress, these are not to remain as distant aspirations or political slogans. They must become lived realities — the very air that a people breathe. And this requires sustained repetition, intellectual willpower, and firm collective determination.

Merely declaring a decade as one of “justice and progress” does not make it so. To convert such ideals into outcomes, clarification must become widespread, deliberate, and programmatic. Progress is not born from declarations; it emerges from disciplined articulation, public discourse, and the translation of abstract ideals into functional policy. It must be understood, studied, modelled — and only then can it be acted upon.

This is where the responsibility of scholars, thinkers, and planners becomes paramount. It is they who must generate the theoretical frameworks — rooted in Islamic principles — and devise academic models that define what justice and progress look like in a lived, national context. When these models are clarified and codified, they may then be implemented across institutions and society at large. Only through such methodical and illuminated clarification can a people feel, after a decade, that they have truly advanced.

قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ ٱتَّبَعَنِي

“Say, ‘This is my way: I invite to God, with insight — I and those who follow me.’”

— Quran, Surah Yusuf (the Chapter of Joseph) #12, Verse #108

and

وَإِنَّهُ لَذِكْرٌۭ لَّكَ وَلِقَوْمِكَ ۖ وَسَوْفَ تُسْـَٔلُونَ

“Indeed it is a reminder for you and your people, and soon you will be questioned.”

— Quran, Surah al-Zukhruf (the Chapter of the Ornaments) #43, Verse #44

Clarification and the Culture of Mutual Advice (Naseehah)

In times of confrontation and challenge, two qualities are indispensable: insight (بصيرة) and steadfastness (صبر). These are not optional virtues, but the very foundations of resilience for any believing society. Without these two, even the strongest system becomes vulnerable; with them, even the most well-equipped enemy cannot prevail.

Amir al-Mumineen, Ali ibn Abi Talib (peace be upon him), described this principle with timeless eloquence:

وَلَا يَحْمِلُ هَذَا الْعَلَمَ إِلَّا أَهْلُ الْبَصَرِ وَالصَّبْرِ، وَالْعِلْمِ بِمَوَاضِعِ الْحَقِّ

“And none shall bear this standard except he who possesses insight, patience, and knowledge of the places of truth.”

— Nahjul Balagha², Sermon 173

The safeguarding of these qualities within a society depends, in large part, on the continuity of mutual counsel — of sincere, brotherly advice exchanged among the faithful. This is not a peripheral moral recommendation, but a divine command rooted in the core of the Quranic worldview:

وَٱلْعَصْرِ، إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ، إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

“By time! Indeed man is in loss — except those who have faith, do righteous deeds, and enjoin one another to [follow] the truth, and enjoin one another to patience.”

— Quran, Surah al-Asr (the Chapter of Time) #103, Verses #1 to #3

This culture of naseehah — of sincere advice and mutual encouragement — is not only a moral obligation but a form of spiritual insurance. It prevents social fragmentation, protects the collective morale, and sustains the willpower required to resist enemy influence and internal decline. When believers advise one another towards the truth and towards endurance, they act as guardians of the community’s spiritual immune system.

If this chain of counsel is broken — if mutual advising is abandoned — the consequences are grave. People begin to feel isolated. Hope dissipates. The internal compass falters. Aspirations weaken. And with them, the resolve to pursue great aims begins to fade. What was once achievable begins to appear impossible. Lofty goals are first postponed, then dismissed, and eventually forgotten.

This is precisely why adversaries target the culture of advice and guidance. They seek to silence voices of conscience, to interrupt conversations of truth, to make sincere speech seem futile or even dangerous. In such an environment, disillusionment spreads, and the foundations of societal resolve begin to crack.

Hence, the responsibility falls upon the thinkers, scholars, and truth-speakers — to preserve this sacred chain, to enjoin truth and patience, and to defend the faithful against despair.

Operationalising Divine Concepts: From Theory to Reality

One of the most urgent needs facing Islamic societies today is the translation of Islamic values from the realm of theory into the domain of action. Islam is not a series of abstract ideals, locked in books or confined to ritual practice. It is a dynamic civilisation-building force — one whose principles are meant to govern both the soul and the society.

The Islamic worldview is rich with divine concepts — tawheed (the oneness of God), tawakkul (reliance on God), takleef (duty), ithaar (self-sacrifice), jihad (struggle), and shahadah (martyrdom), among others. These are not mere slogans or spiritual ornaments; they are blueprints for a dignified human life and a just society. But for these values to shape the world, they must be clarified to the people, and given practical expression.

During the early stages of the COVID-19 pandemic, for example, the concept of charity (sadaqah) — deeply rooted in the Quran and Sunnah — was revived with remarkable vitality. Through sincere clarification and encouragement, charitable initiatives spread rapidly. Youth, civic groups, religious institutions, and even state agencies came together to serve those in need. This was not just social work; it was theology in motion. A concept was clarified, accepted, and then activated.

Another powerful example lies in the revolutionary movement led by Imam Khomeini (may God bless his pure soul). He did not present Islamic concepts as abstract ideals or private moral concerns. Rather, he clarified them with prophetic clarity, igniting a nationwide awakening that ultimately manifested as the Islamic Revolution.

Imam Khomeini repeatedly invoked Quranic imperatives that affirm the necessity of obeying divine guidance in all dimensions of life — not just in personal acts of devotion, but in societal organisation and political leadership. Consider the following verse:

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ

“We did not send any apostle but to be obeyed by God’s permission.”

— Quran, Surah al-Nisa (the Chapter of Women) #4, Verse #64

This obedience is not partial or selective; it extends to all dimensions of life. Religion, in its Quranic conception, must govern not only one’s prayers and fasts, but also one’s economics, politics, culture, and governance.

Another powerful verse invoked by Imam Khomeini was:

وَكَأَيِّن مِّن نَّبِيٍّ قَاتَلَ مَعَهُۥ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا۟ لِمَآ أَصَابَهُمْ فِى سَبِيلِ ٱللَّهِ…

“How many a prophet there has been with whom a multitude of godly men fought. They neither broke down for what afflicted them in the way of God, nor did they weaken or abase themselves.”

— Quran, Surah Aal-e-Imraan (the Chapter of the Family of Imraan) #3, Verse #146

This is not the description of a passive community. It speaks of a committed and active body of believers who, through the medium of governance and resistance, bring divine guidance into the public sphere.

A third verse often cited by Imam Khomeini, which became a cornerstone of his revolutionary rhetoric, was:

قُلْ إِنَّمَا أَعِظُكُم بِوَٰحِدَةٍ أَن تَقُومُوا۟ لِلَّهِ مَثْنَىٰ وَفُرَٰدَىٰ…

“Say, ‘I give you just a single advice: that you rise up for God’s sake, in pairs or singly…’”

— Quran, Surah Saba (the Chapter of Sheba) #34, Verse #46

This rising, clarified through the words and actions of Imam Khomeini, was not a metaphorical one. It meant the establishment of an Islamic system — one that would manifest the values of divine justice and human dignity.

And finally, the following verse defines the foundational responsibility of all who carry divine truths:

ٱلَّذِينَ يُبَلِّغُونَ رِسَٰلَٰتِ ٱللَّهِ وَيَخْشَوْنَهُۥ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا ٱللَّهَ

“[They are] those who convey the messages of God, fear Him, and fear no one except God.”

— Quran, Surah al-Ahzaab (the Chapter of the Confederates) #33, Verse #39

It is through such clarifications — bold, wise, sincere — that divine concepts enter public consciousness and transform into revolutionary realities. These verses were not new to the Muslim ummah. They had been read for centuries. But it was only when they were clarified, contextualised, and courageously enacted that they became engines of history.

Clarification as a Shield Against Psychological Warfare

In times of confusion and ideological sedition (fitnah), the most pressing responsibility upon every believer — man and woman alike — is the propagation of truth with clarity. Silence in such moments is not a neutral stance; it is a vulnerability that adversaries exploit. It is through speech — clarified, sincere, and purposeful — that the fog of manipulation is lifted and falsehoods are unmasked.

One cannot hide behind neutrality once the truth has been grasped. To know and yet to withhold is a form of betrayal. Clarification, then, is not an act of personal expression — it is a moral obligation, a divine trust. The Quran commands:

ٱلَّذِينَ يُبَلِّغُونَ رِسَٰلَٰتِ ٱللَّهِ وَيَخْشَوْنَهُۥ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا ٱللَّهَ

“[They are] those who convey the messages of God, fear Him, and fear no one except God.”

— Quran, Surah al-Ahzaab (the Chapter of the Confederates) #33, Verse #39

Yet this duty is not fulfilled by emotional slogans or rhetorical flourishes. It requires discernment. In an age where deception is refined and narratives are weaponised, it becomes increasingly difficult to distinguish the aggressor from the victim, the enemy from the ally, the oppressor from the oppressed. Thus, the first step in the duty of clarification is to labour for insight — to study, reflect, and ensure the truth is correctly understood.

Once that is achieved, it must be articulated with clarity and conviction. And it must not be clouded by political posturing or strategic vagueness. The realm of culture is not the realm of political manoeuvring. Culture is the domain of meaning — of purification, explanation, and illumination. It is not to be wielded like a politician’s tool, but honoured as the tongue of a civilisation’s soul.

Those entrusted with cultural influence — writers, poets, artists, scholars — must recognise that their words have consequences. In the world of culture, the task is not to win points but to untie knots. It is to resolve confusion, not deepen it; to open minds, not polarise them; to heal, not to harm. Clarification must serve this end.

True eloquence, then, is not about ornamented speech. It is about clarity of meaning. Just as we describe the poetry of Hafez as eloquent because it speaks directly to the heart with precision, so too must our clarifiers speak with weight and understanding.

They must only say what they truly comprehend, and strive constantly to deepen their understanding — for only then will their words bear the weight of truth.

Clarification and the Protection of the People’s Will

The schemes of the enemy are not distant abstractions — they are immediate threats, made possible not through their strength, but through our negligence. When we fail to clarify, to inform, to awaken, we create openings that hostile forces are quick to exploit. Amir al-Mumineen, Ali ibn Abi Talib (peace be upon him), warned with sharp foresight:

إِذَا نَامَ لَمْ يَنَمِ الْعَدُوُّ

“If he sleeps, the enemy does not sleep.”

— Al-Amidi³, Ghurar al-Hikam wa Durar al-Kalim⁴, Volume 1, Page 522, Entry 1697

The history of the Islamic Republic has taught us this lesson repeatedly. With the victory of the Islamic Revolution, global arrogance — led by the United States — recognised, belatedly, the depth of their miscalculation. The intelligence agencies and political establishments of the West had failed to perceive the latent power of Islamic conviction and the guidance of the Quran within the hearts of the people. In their arrogance, they underestimated the Basiji spirit, the mobilisation of faith, and the capacity of sincere leadership.

In the four decades since that revolution, these adversaries have launched countless conspiracies, overt and covert, to reclaim their influence. Yet their efforts have repeatedly failed, for two central reasons: the people’s unyielding presence in the arena, and the nation’s commitment to its Islamic principles.

The first of these is rooted in trust — trust in leadership, in divine promises, and in one another. The second is maintained through sincere and courageous clarification. When people are informed with truth, when they are reminded of their mission and their enemy, when the path ahead is illuminated with divine guidance, they rise. And when a nation rises, with faith and unity, no worldly power can defeat it.

The strength of a nation is measured not merely by its armaments or infrastructure, but by the clarity of its moral direction and the cohesion of its people. Whenever the hearts of the people aligned with the guidance of righteous leadership, their will became unbreakable. Neither America nor any other superpower could mislead or fracture such a people.

This sacred alignment, however, must be continually safeguarded. The scholars, poets, writers, and intellectuals of the ummah carry a weighty responsibility in this regard. They are not mere commentators — they are protectors of insight and shepherds of awareness. If they fail to clarify — if they allow ambiguity, fear, or doubt to prevail — the people are left defenceless.

Thus, the mission of clarification is a form of protection. It guards the people’s insight, maintains their awareness, and shields their collective will. In this way, the enemy’s strategies are rendered powerless, and the nation remains rooted in divine strength.

Clarification and Solving Real-World Problems

Foreign powers have long interfered in the affairs of the Muslim ummah, intensifying crises and deepening divisions. These interventions are not passive; they are active strategies — designed to sow confusion, destabilise governance, and fracture the collective resolve of the believers. Yet history has shown that such schemes, no matter how sophisticated, can be overcome.

The antidote to these manufactured tribulations lies in the conscious mobilisation of the Muslim intellect and spirit — particularly through the act of clarification. When the scholars, thinkers, artists, and cultural figures unite around truth, and when they understand the sensitivities of their time and speak with courage, they can lift the burdens placed upon the ummah.

This is not a theoretical hope; it is a proven method. The Quran tradition affirms the power of truth when spoken with sincerity and conviction, and the prophetic model demonstrates how crises can be transfigured into opportunities when the ummah acts with insight.

But for this transformation to occur, clarification must be carried out correctly. It must be accurate, courageous, and oriented toward empowerment. The people must be reminded of their capacity, of their worth, and of their covenant with God. This clarification — when paired with reliance on divine strength and the latent potential within the ummah — becomes a key to relief and renewal.

Thus, far from being a passive academic exercise, clarification is a strategic necessity. It is a force of resistance, a path of healing, and a foundation for renewal. When wielded with wisdom, it can dismantle the schemes of the enemy and rekindle the flame of collective hope.

The Catastrophic Consequences of Silence

In every age, the hearts and minds of the youth are battlegrounds in the greater struggle between truth and falsehood. Two forces, in particular, shape their outlook — one external, and the other tragically internal.

The first is the propaganda of the enemy: sophisticated, relentless, and psychologically engineered to induce apathy, doubt, and estrangement from the sacred principles of Islam. It subtly chips away at conviction, desensitises the soul, and casts the ideals of tawheed, servitude, and divine justice as outdated or extreme.

But there is a second force — and it is no less damaging. That is the silence of those who ought to speak. The lack of clarification. The absence of a strong, confident, and rational defence of Islamic beliefs. And in many cases, this internal failure proves more harmful than the external assault.

Why? Because in societies like the Islamic Republic, the means and structures for communicating divine truth exist. Yet if those responsible — scholars, teachers, cultural leaders — fall silent, or worse, fail to articulate truth with clarity and conviction, they leave a vacuum. And vacuums are not left empty for long; they are filled by confusion, misguidance, and ultimately disbelief.

Even when enemy propaganda is weak or indirect, the absence of proactive clarification can still lead to collapse. What is needed is not merely repetition of slogans, but a robust, thoughtful, and contextual explanation of Islamic beliefs — one that is spiritually grounded, intellectually persuasive, and socially relevant.

Foundational doctrines such as tawheed (the absolute oneness of God), wilayah (divine authority), ubudiyyah (servitude), and tasleem (submission to divine command) must not be assumed to be understood. They must be clarified anew for each generation. Without this, the youth will not inherit Islam — they will inherit its outer form, but not its living essence.

This is why silence is so dangerous. The absence of clarification becomes a form of betrayal — not necessarily by intention, but by effect. It surrenders the most sacred truths of our faith to distortion, abandonment, or oblivion.

Clarification, then, is not just a duty — it is a safeguard. It is the defence line between divine civilisation and cultural collapse.

Imam Khomeini – A Living Example of Clarification’s Power

History is often changed not by armies or wealth, but by the clear voice of a man who speaks the truth without fear. For the people of Iran — and indeed for the global ummah — that voice was Imam Ruhullah al-Musawi al-Khomeini (may God bless his pure soul). His gift was not merely in his vision, but in his power of clarification. He awakened a nation, not by inciting emotion, but by cultivating insight.

He spoke plainly but profoundly, consistently calling attention to the unseen hand behind the oppression inflicted on the Muslim world. From the very beginning of his movement, he identified America — not merely as a foreign power, but as the architect of tyranny within the homeland. In a landmark declaration from 1963, Imam Khomeini stated:

رئیس‌جمهور آمریکا بداند که منفورترین افراد بشر در نظر ملت ایران است، برای ظلم‌هایی که به ملت مسلمان ما کرده است... امروز تمام گرفتاری‌های ما از آمریکاست، از اسرائیل است. اسرائیل هم از آمریکاست، این نمایندگان هم از آمریکاست، همه‌شان عمال آمریکا هستند. اگر نیستند، چرا در مقابل آمریکا نمی‌ایستند؟

"Let the President of America know that in the eyes of the Iranian nation, he is the most hated of all people, for the injustices he has committed against our Muslim nation... Today, all our problems stem from America, from Israel. Israel is also from America, these representatives are also from America, all of them are agents of America. If not, why do they not stand up to America?"

— Imam Khomeini⁵, Sahifeh-ye Imam (صحیفه امام)⁶, Volume 1, Page 278

This was not empty rhetoric. It was a clarification rooted in analysis, spirituality, and courage. He drew back the veil, revealing the global systems that enabled local oppression. And he did so at great personal cost — enduring exile, imprisonment, and threats — yet never relenting.

Gradually, this clarified vision became shared among the people. By 1978 and 1979, it had evolved into a mass movement. But the target of this movement was not simply the Pahlavi monarchy — it was the entire imperialist order that sustained it. The people understood this. They did not simply rebel against a king, but against the spiritual and political chains of dependency.

Imam Khomeini understood that clarity — once internalised by the people — becomes a force stronger than any army. A movement born from awareness can neither be co-opted nor easily crushed. He constantly reminded the nation of the divine promise:

إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

“If you help God, He will help you and make your feet steady.”

— Quran, Surah Muhammad (the Chapter of Muhammad) #47, Verse #7

It was this conviction that allowed the nation to uproot a monarchy backed by the world’s greatest superpower and to replace it with a system rooted in the Quran and the legacy of the Prophet and his purified household (peace be upon them). Not a single tank or cannon could have achieved what truth clarified and awakened in the soul of the people.

Clarification, then, was not an accessory to the revolution — it was its very engine. It did not merely explain the world; it changed it.

The Role of the Seminary in Revolutionary Clarification

While the contributions of university students to the Islamic Revolution were significant and commendable, it must be acknowledged that without the pivotal role of the Islamic seminaries — especially that of Qum — the revolution may never have become a comprehensive, nation-wide movement. The hawza was not merely a participant; it was the intellectual and spiritual engine of the revolution.

The difference lay in reach, structure, and sacred authority. Whereas universities had geographical limitations, the seminaries possessed a decentralised but highly effective network. Students came to Qum from towns and villages across the country, studied under senior scholars, and then returned to their communities — not only during academic breaks but throughout the year — armed with knowledge, conviction, and clarity.

These seminarians did not merely relay abstract theories. Through pulpits, religious gatherings, local lectures, and personal relationships, they transmitted the clarified vision of the revolution to the people in a language that resonated deeply. They gave sermons not only in mosques but also in marketplaces, village squares, and private homes — wherever people could listen, they clarified.

Central to this mechanism was the marja‘iyyah — the system of religious authority vested in the grand jurists. Imam Khomeini, as a leading marja‘, carried both scholarly authority and spiritual trust. His pronouncements were not seen as political commentary but as binding ethical declarations. This sacred status, combined with his revolutionary message, allowed the seminaries to become the bridge between divine principle and public mobilisation.

To illustrate the depth of this relationship, a personal moment is recalled — a reflection shared by Imam Khamenei (may God protect him). In the early days of the revolution, at a gathering in the Masjid al-A’zam of Qum, he delivered a lecture in the presence of Imam Khomeini. In that speech, he referenced the following verse:

وَأَوْحَىٰ رَبُّكَ إِلَى ٱلنَّحْلِ أَنِ ٱتَّخِذِى مِنَ ٱلْجِبَالِ بُيُوتًۭا وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعْرِشُونَ، ثُمَّ كُلِى مِن كُلِّ ٱلثَّمَرَٰتِ فَٱسْلُكِى سُبُلَ رَبِّكِ ذُلُلًۭا…

“And your Lord inspired the bee, saying: ‘Make your home in the mountains, and in the trees, and in the trellises that they erect. Then eat from every [kind of] fruit and follow meekly the ways of your Lord.’”

— Quran, Surah al-Naḥl (the Chapter of the Bee) #16, Verses #68 to #69

He likened the seminarians to bees: drawn to the honey of Imam Khomeini’s words, then dispersing throughout the land to pour that sweetness into the cups of the people. And where necessary, like bees, they stung — they resisted.

It was the presence of the seminary in Qum, and its widespread network of students, that enabled the revolutionary message to penetrate even the most remote corners of the country. Imam Khomeini himself recognised this. He once narrated how news reached him in Paris that in a distant village in Khomein, an elderly local scholar led a demonstration. Upon hearing this, he remarked:

من به پیروزی این نهضت یقین دارم

I am certain of the victory of this movement.

— Imam Khomeini⁷, Sahifeh-ye Imam (صحیفه امام)⁸, Volume 9, Page 408

It was not the slogans alone that moved him — it was who carried them. That an unknown scholar from a forgotten village could articulate the same message as the centres of power confirmed that the revolution had become internalised at every level of society.

Without the seminary’s clarifying voice, the revolution may have remained an elite protest. But with it, it became a people’s uprising, rooted in divine legitimacy.

Cultural Transmission, Clarification, and Youth Engagement

Ideas alone do not change the world. It is when they flow into the hearts and minds of people — when they are clarified, internalised, and lived — that they begin to shape history. The Islamic Revolution was not built upon sudden emotion or short-lived sentiment. It was the fruit of decades of cultural transmission, in which clarified truths were steadily passed from scholars to students, and from pulpits to the people.

This is the sacred dynamic of cultural leadership: when sincere ideas are delivered with clarity and conviction, they settle deeply in the consciousness of the people and bear fruit across generations. And among the most responsive recipients of this transmission have always been the youth.

Even before the revolution, there were scholars who focused intently on building intellectual bridges with students. Imam Khamenei, in recalling that era, recounts how his engagement with young people — particularly those in secondary schools and universities — became a platform for transmitting clarified Islamic concepts. In the city of Mashhad, he held evening gatherings between Maghrib and Isha in a local mosque. With nothing more than a chalkboard and thirty minutes, he would teach. The majority of the audience were youth — alert, inquisitive, and eager for truth.

One night, Shaheed Dr. Mohammad Javad Bahonar — a scholar, teacher, and future martyr — visited from Tehran and joined the gathering. Seeing the vitality of the youth and the atmosphere of serious reflection, he was astonished. Despite his own deep familiarity with university environments, he remarked that he had never seen so many students assembled in one mosque for the purpose of learning from a religious scholar. The number? Merely two hundred. But the sincerity and focus of those two hundred eclipsed the grandeur of institutions.

This moment speaks volumes. True cultural work is not measured in scale but in sincerity. When even a small number of young people gather to learn, to question, and to be clarified, the impact can ripple through an entire society. It is in such intimate spaces — not television studios or state ceremonies — that revolutions are born.

This is why scholars and intellectuals must never underestimate their influence, nor should they delay clarification until platforms are perfect. One room. One gathering. One clear voice. That is all it takes to light a fire in the heart of the youth — a fire of faith, of reason, and of responsibility.

The Pulpit as a Beacon: The Friday Sermons of the 1980s

In the most fragile and threatening moments of a nation’s journey, when the pillars of stability seem to tremble and the enemy strikes with cunning and cruelty, it is often the pulpit that stands tall as a beacon of light. Such was the role of the Friday prayer during the early years of the Islamic Republic — particularly in 1981, a year etched into the national memory with the blood of martyrs.

That year witnessed heinous crimes perpetrated by internal enemies — namely the MKO (MEK) terrorist organisation — which culminated in the martyrdom of some of the most senior figures of the Islamic Republic. On the 28th of June, Ayatollah Beheshti and seventy-one of his companions were killed in a bombing. Barely two months later, on the 30th of August, President Mohammad Ali Rajai and Prime Minister Mohammad Javad Bahonar were also martyred in a similar attack.

During those turbulent days, as fear and grief gripped the nation, the pulpit of Tehran’s Friday prayer assumed a colossal responsibility. It was no longer a routine sermon — it became a strategic channel for truth, comfort, and national direction.

Each week, from that pulpit, light radiated to the entire country. Realities were clarified. The people were reminded of their cause, their enemy, and their responsibilities. It was from there that confusion was dispelled and sedition was confronted. The Friday prayer became more than a spiritual ritual; it became the heart of ideological resistance.

This is the power of a free pulpit — one unchained by political opportunism or worldly interest. When it speaks truthfully, it becomes the platform of the prophets. It restores calm to a wounded people. It transforms tragedy into determination. And it ensures that the blood of the martyrs is not spilt in vain.

In every era, the pulpit remains an entrusted trust (amanah). Those who ascend it must not merely preach — they must clarify. They must connect the divine message with the struggles of the time. They must awaken hearts, defend truth, and prepare the nation for what lies ahead.

It is in this way — through mosques, pulpits, pens, and gatherings — that the jihad of clarification becomes a living reality, safeguarding both faith and future.

Exemplars of Clarification

The Prophetic Mission and the Burden of Clarification

From the very beginning, the divine mission of the Prophets (peace be upon them) was not merely to convey isolated commands, but to awaken within mankind the innate capacity for recognition of truth — and to illuminate the path of God through uncompromising clarification.

In Nahjul Balagha, the Commander of the Faithful (peace be upon him) describes the arrival of the Prophets in profound terms:

ثُمَّ بَعَثَ فِيهِمْ رُسُلَهُ، وَوَاتَرَ إِلَيْهِمْ أَنْبِيَاءَهُ، لِيَسْتَأْدُوهُمْ مِيثَاقَ فِطْرَتِهِ، وَيُذَكِّرُوهُمْ مَنْسِيَّ نِعْمَتِهِ، وَيَحْتَجُّوا عَلَيْهِمْ بِالتَّبْلِيغِ، وَيُثِيرُوا لَهُمْ دَفَائِنَ الْعُقُولِ، وَيُرُوهُمْ آلَاءَ اللَّهِ

“Then God sent His Messengers and a succession of His Prophets to them, to make them fulfil the pledge of their primordial nature, to remind them of the forgotten bounties of God, to complete the proof against them through preaching, to stir for them the buried treasures of intellect, and to show them the signs of God’s omnipotence.”

— Nahjul Balagha⁹, Sermon 1

The mission of the Messengers (peace be upon them) was to awaken mankind from its heedlessness. They were sent not only to deliver legislation, but to uncover that which lies buried within the soul — the fitrah (primordial nature), the treasures of reason, and the instinctive recognition of divine justice. Humanity had fallen into forgetfulness concerning the very blessings that uphold existence: life, consciousness, health, reason, and the moral capacity to distinguish between falsehood and truth.

The Messengers (peace be upon them) reminded humanity of these blessings and clarified that submission to God alone is the path to a life of dignity and freedom. They completed the argument of God upon mankind — ensuring that no one could claim ignorance of the truth.

But the divine argument was not completed merely through words; it was through clarification — tabyeen — through making realities visible, accessible, and undeniable, even when falsehood was adorned in the guise of righteousness. The enemies of the Prophets thrived on ignorance and ambiguity; they manipulated truth through deceit, hypocrisy, and concealment. The Prophets came to shatter these veils — to illuminate realities, even when it threatened the thrones of tyrants.

They unveiled the hidden virtues of wisdom, as the sermon continues, drawing forth the powers of intellect and contemplation that lay dormant in society. They taught people to think, to reflect, and to ask: What is justice? Who has the right to lead? What does it mean to serve God alone?

When those inner treasures were awakened, the Prophets showed them the signs of divine power scattered across creation — signs that point not to multiplicity, but to the Oneness of God; not to chaos, but to purpose; not to oppression, but to justice.

Yet, the intellect alone is insufficient without guidance. Without revelation, reason can become enslaved to ego or corrupted by power. The Messengers, therefore, walked with mankind — guiding them through that treacherous journey, urging them to rise, to purify themselves, and to walk the straight path illuminated by both reason and revelation.

This, then, is the foundation of the jihad of clarification: it is the inherited mission of the Prophets — to make truth manifest, to reveal falsehood for what it is, and to liberate the human being from both internal and external chains.

The Holy Prophet — A Life of Unyielding Clarification

Among the most powerful exemplars of divine clarification is the Holy Prophet Muhammad (peace and blessings be upon him and his family). His entire life was a manifestation of endurance, vision, and unwavering commitment to making the truth clear — not only to those around him, but to the world across generations.

He rose in an age of ignorance, amidst a society entrenched in tribal arrogance, moral collapse, and spiritual deviation. Yet, despite standing alone at the beginning of his mission in Makkah, the Prophet of God (peace and blessings be upon him and his family) never faltered in proclaiming the truth.

He did not compromise, nor was he paralysed by fear in the face of overwhelming opposition. Whether confronting the Quraysh — the powerful elites of Arabia — or addressing a people unmoved by his knowledge and sincerity, the Prophet continued to speak the truth, repeat it, clarify it, and make it manifest.

He endured mockery, boycotts, and violence. He was maligned by the arrogant chieftains, abandoned by many of his own kin, and repeatedly pressured to soften his message. But never once did he withhold the divine message, nor dilute its meaning for the sake of comfort or power. His was a mission of clarification before concession, of principle before popularity.

Even after Islam gained momentum and power in Madinah, and the Prophet (peace and blessings be upon him and his family) assumed leadership over a growing community, his trials did not cease. The tribal armies of Arabia surrounded him. The two great empires of the time — Rome and Persia — loomed as hostile superpowers. Hunger and economic pressure bore down on the believers, sometimes leaving them without food for days.

Yet he persevered. He clarified the truth for emperors and generals, for shepherds and slaves. He penned letters to kings, led armies when necessary, and endured encirclement and deprivation — not for conquest, but for the sake of upholding the truth and liberating the oppressed.

Some in his time wavered. They questioned the cost. They urged compromise. But the Prophet (peace and blessings be upon him and his family) never yielded. His strength was not the strength of wealth or numbers — it was the strength of clarity, certainty, and divine trust. By the grace of God, that steadfastness bore fruit: a movement that began with a single voice in Makkah transformed into a civilisation of justice and faith.

The Prophet did not only bring revelation — he embodied the ethics of clarification. In speech and silence, in prayer and battle, he stood as a witness before humanity: the light that could not be extinguished, the tongue that would not bend before tyranny.

The Commander of the Faithful — Clarification through Sermons and Governance

Among the successors of the Prophet Muhammad (peace and blessings be upon him and his family), no figure embodies the legacy of clarification more profoundly than Ali bin Abi Talib (peace be upon him), the Commander of the Faithful. His life was a convergence of divine spirituality, profound wisdom, and courageous governance — all unified by the unwavering commitment to make truth manifest, even when it came at a cost.

His virtues may be broadly classified into three distinct categories. First, there are those divine spiritual qualities that defy comparison — such as his devotion in worship, his intimate nearness to the Prophet, and the unique station of his soul. Second, he possessed human virtues of excellence: compassion, courage, eloquence, and a magnetic moral character that drew admiration from Muslims and non-Muslims alike. And third, there were his governing virtues — justice, impartiality, moral clarity, and most relevant here: clarification.

The sermons and letters of the Commander of the Faithful, preserved in Nahjul Balagha, are not mere rhetorical expressions. They are instruments of intellectual and moral illumination. Many of his sermons were delivered in turbulent political contexts — when the community was divided, when fitnah (sedition) was widespread, and when confusion clouded the truth. His words pierced that darkness. He did not speak to flatter, nor did he offer comfort at the expense of truth. He exposed hypocrisies, corrected distortions, and declared what others were too afraid to say.

In his letters — whether addressed to enemies such as Muawiyyah, or to his own governors like Malik al-Ashtar — Ali (peace be upon him) consistently upheld the same principle: clarify the truth, even if the world resists it. His epistles to errant subordinates were not merely administrative corrections — they were ethical reminders, infused with theological depth and prophetic foresight.

Indeed, clarification was not only a verbal act for the Imam — it was the axis of his Imamate. His caliphate was defined not by political manoeuvring, but by a sacred duty to preserve the truth of Islam as it had been revealed. He endured rebellion, endured betrayal, and ruled a fragmented ummah — but never once did he exchange clarity for popularity. He ruled with justice, and justice is impossible without clarity.

His governance was the practical extension of the mission of the Prophets. Just as they were sent to “stir the buried treasures of intellect” and “complete the argument of God”, so too did the Commander of the Faithful reveal the concealed truths of a society submerged in tribalism, greed, and deceit.

His legacy in this regard is not abstract. It is encoded in every line of Nahjul Balagha, in every ruling, in every stand he took against those who distorted religion for worldly gain. His example is a benchmark for all those who claim to carry the message of divine leadership: clarification is not optional — it is the trust of God, and it must be upheld, even in the face of armies and slander.

The Imams of the Ahl al-Bayt — The Clarification Jihad

From the martyrdom of the Prophet (peace and blessings be upon him and his family) until the occultation of the Twelfth Imam (peace be upon him), the Imams of the Ahl al-Bayt (peace be upon them all) engaged in a continuous and strategic campaign — one whose defining character was not military conquest, but clarification. This jihad of clarification was not waged with swords, except in the cases of Ali, Hasan, and Husayn (peace be upon them), but rather with knowledge, perseverance, and the power of speech.

This long arc of resistance — spanning approximately 250 years — had three clear and inseparable objectives:

1. To clarify the reality of Islam as revealed to the Prophet (peace and blessings be upon him and his family), untainted by political distortions or fabricated interpretations.

2. To clarify the concept of Imamate as a divinely appointed leadership and the only legitimate framework for political authority within Islam.

3. To establish, as far as possible, a just society, rooted in tawheed and guided by the representatives of God on earth.

In this context, we find profound meaning in the words attributed to Imam Jaʿfar al-Sadiq (peace be upon him):

أَحْيُوا أَمْرَنَا، رَحِمَ اللَّهُ مَنْ أَحْيَا أَمْرَنَا

“Revive our matter — may God have mercy on those who revive our matter.”

— Al-Amili¹⁰, Wasail al-Shia¹¹, Volume 10, Page 392, Hadeeth #1
— Al-Majlis¹², Bihar al-Anwar¹³, Volume 44, Page 278
— Al-Kulayni¹⁴, Al-Kafi¹⁵, Volume 2, Book of Faith and Disbelief, Chapter on Visiting the Graves of the Imams, Page 200

To understand this statement is to understand the nature of their jihad. In an age where public association with the Ahl al-Bayt (peace be upon them) could lead to imprisonment or execution, to “revive their matter” was to place oneself in mortal danger. It was not a passive remembrance; it was an act of resistance. It was a declaration that the truth had not died — that the clarification of God’s religion continued, even under the watchful eyes of despots.

The remembrance gatherings (majalis) and mourning processions (hey’at) that form part of Shia tradition are not mere rituals. They are, in their origin and purpose, platforms for this clarification jihad. They transmit theology, expose injustice, teach moral courage, and prepare the ground for future resistance. This is why the Imams (peace be upon them) not only permitted but encouraged their companions to establish such gatherings — even in secret, even at risk of death.

The life of each Imam reflects this jihad in a distinct form. Imam Mūsā ibn Jaʿfar (peace be upon him), for example, endured long years of imprisonment not due to rebellion, but due to his quiet, steady influence in clarifying the true teachings of Islam and rejecting the legitimacy of corrupt rule. His very presence, his words, and his refusal to remain silent made him intolerable to tyrants.

Why were so many of the Imams martyred? Why was Imam al-Jawād (peace be upon him) martyred at the age of twenty-five? Why was Imam al-Askari (peace be upon him) poisoned at twenty-eight? Why was Imam Mūsā ibn Jaʿfar (peace be upon him) tortured to death in a prison cell? Because their lives were lives of struggle through clarification, and tyrants fear truth more than armies.

Thus, when the Imams said, “Keep our matter alive,” they were calling upon the faithful to engage in the most difficult and dangerous form of struggle — not one of swords, but of light. The light of truth, spoken without fear. The light of guidance, offered even in darkness. The light of God’s religion, safeguarded and preserved across generations.

Lady Zaynab and Imam al-Sajjad — Guardians of Karbala’s Meaning

The tragedy of Karbala was not only a moment of supreme sacrifice — it was also a turning point in the struggle for clarification. Without those who survived the battlefield, the full meaning of that sacrifice may never have reached the generations that followed. It was through the resolute voices of Lady Zaynab al-Kubra (peace be upon her) and Imam Ali ibn al-Husayn as-Sajjad (peace be upon him) that the message of Ashura remained not merely a historical incident, but a living, burning truth within the conscience of the Ummah.

If the battle of Ashura represented the jihad of blood, then what followed in the forty days leading to Arbaeen was the jihad of clarification. The battlefield shifted from the plains of Karbala to the public squares of Kufa, the court of Damascus, and the hearts of the people of Madinah. The enemies had swords, thrones, and control of the media of their time — but the family of the Prophet (peace and blessings be upon him and his family) had insight, truth, and divine courage.

Sayyedah Zaynab (peace be upon her) and Imam al-Sajjad (peace be upon him) took on the weight of this jihad at a moment when grief had crushed the hearts of the faithful. The martyrdom of Husayn ibn Ali (peace be upon him), the torchbearer of divine justice, was not allowed to be buried in silence. The survivors refused to let his blood be hidden beneath lies. Through speeches, duʿāʾ, and steadfastness, they clarified what had occurred and why. They exposed the crimes of Yazid and his followers, defended the dignity of the martyrs, and explained the philosophy of Ashura — that it was a stand for God, for justice, and against tyranny in every form.

This is why Imam Jaʿfar al-Sadiq (peace be upon him) is reported to have said:

مَنْ أَنْشَدَ فِي الْحُسَيْنِ شِعْرًا فَبَكَى وَأَبْكَى وَجَبَتْ لَهُ الْجَنَّةُ

“Whoever recites a single line of poetry about al-Husayn and causes himself or others to weep — Paradise is obligatory for him.”

— Shaykh Al-Saduq¹⁶, Al-Amali¹⁷, Page 141, Majlis #24, Hadeeth #6

Why such emphasis? Because in every age, the forces of injustice employ propaganda, distortion, and suppression of memory. In the era of Umayyad rule, they sought to erase the truth of Karbala, to present the martyrs as rebels, and to silence the names of the Ahl al-Bayt (peace be upon them). But those who survived Karbala stood as living proofs of what had truly taken place. Their clarification — their tabyeen — was itself a jihad.

The mourning rituals and commemorations of Ashura are not isolated cultural phenomena. They are acts of resistance. They preserve the truth in the face of distortion, and they allow each generation to inherit the moral clarity that was sealed in the blood of the martyrs.

Arbaeen is not the end of Ashura — it is its extension. If Ashura represents the summit of sacrifice, then Arbaeen represents the summit of steadfastness in clarifying that sacrifice. The journey from Karbala to Kufa, to Damascus, and back to Madinah, was not only physical — it was a spiritual and cultural battlefield. Had it not been for the eloquence, insight, and endurance of Lady Zaynab (peace be upon her), Umm Kulthum, and Imam al-Sajjad (peace be upon him), the incident of Karbala may have faded into obscurity.

But it did not. And it did not because the guardians of clarification fulfilled their divine responsibility.

Ammar ibn Yasir — The Voice of Discernment in Times of Confusion

Among the noble companions of the Prophet (peace and blessings be upon him and his family), few embody the spirit of unwavering clarity in the face of confusion like Ammar ibn Yasir (may God bless his pure soul). In times when outward religiosity masked inward corruption, and when even the faithful began to waver in doubt, Ammar stood as a beacon — illuminating truth when deception had clouded vision.

During the Battle of Siffin, the Commander of the Faithful (peace be upon him) did not face outward disbelievers. Rather, he confronted a faction that outwardly professed Islam — people who prayed, recited the Quran, and outwardly appeared pious. This made the situation deeply complex and spiritually unsettling. For many, the line between right and wrong was no longer immediately visible. Some companions found themselves hesitant, asking: Why are we fighting? What purpose does this serve?

In such moments, the presence of men like Ammar ibn Yasir was vital. He did not allow confusion to linger. He recognised that ambiguity was a weapon of the enemy — and he responded with insight, history, and moral conviction.

In one instance, as doubts began to spread within the camp, Ammar addressed those around him with the following piercing words:

هذِهِ الرَّايَةُ الَّتِي تَرَوْنَهَا مَرْفُوعَةً فِي صُفُوفِ الْعَدُوِّ، لَقَدْ رَأَيْتُهَا قَدْ رُفِعَتْ عَلَى رَسُولِ اللَّهِ (صلى الله عليه وآله) يَوْمَ بَدْرٍ وَيَوْمَ أُحُدٍ، وَهِيَ رَايَةُ بَنِي أُمَيَّةَ، وَهَؤُلَاءِ الْقَوْمُ الَّذِينَ تَحْتَهَا الْيَوْمَ هُمْ أَنْفُسُهُمُ الَّذِينَ كَانُوا تَحْتَهَا أَمْسِ: مُعَاوِيَةُ وَعَمْرُو بْنُ الْعَاصِ. وَهَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ (عليه السلام) يَقِفُ تَحْتَ الرَّايَةِ الَّتِي كَانَتْ مَعَ رَسُولِ اللَّهِ (صلى الله عليه وآله)، رَايَةِ بَنِي هَاشِمٍ، وَالَّذِينَ مَعَهُ الْيَوْمَ هُمْ أَنْفُسُهُمُ الَّذِينَ كَانُوا مَعَهُ أَمْسِ.

“This flag you see raised in the enemy’s ranks — I saw it raised against the Prophet of God (peace and blessings be upon him and his family) at Badr and at Uhud. It is the same flag of Banī Umayyah. The same men stand beneath it today: Muawiyyah and Amr ibn al-Aas. On this side stands Ali ibn Abi Talib (peace be upon him), under the same flag that flew with the Prophet — the flag of Bani Hashim. The same people who stood beneath it then, stand beneath it now.”

— Al-Majlisi¹⁸, Bihar al-Anwar¹⁹, Volume 32, Page 307
— Ibn Abi al-Hadid²⁰, Sharh Nahjul Balagha²¹, Volume 2, Page 273

This, he argued, should be enough of a sign. The flags had not changed. The factions had not changed. Only the pretexts had shifted. In the past, the enemies of truth were proud disbelievers; in this new fitnah, they had cloaked themselves in Islam, weaponising the Quran itself by raising it upon their spears.

The brilliance of Ammar was not merely in his loyalty, but in his ability to pierce through deception. He saw what others could not — or would not — see. This is the true meaning of basirah (spiritual insight). It is not only the ability to distinguish between truth and falsehood in times of ease, but to remain firm when even those around you hesitate.

Imam Jaʿfar al-Sadiq (peace be upon him) once said:

لَوْ لَمْ يُقَاتِلْ أَمِيرُ الْمُؤْمِنِينَ أَهْلَ الْقِبْلَةِ لَمَا عُلِمَ مَنْ وَلِيَهُ وَمَنْ عَادَاهُ

“Had the Commander of the Faithful not fought those who prayed towards the Qiblah, we would not have known who truly loved him and who opposed him.”

— Al-Tusi²², Tahdhib al-Ahkaam²³, Volume 6, Page 145

Ammar’s greatness lies in the fact that he never hesitated. His tongue was a sword that struck down doubt wherever it arose. Whether at Jamal or Ṣiffīn, whether at the dawn of the caliphate or in its final battles, Ammar remained unshakable — a divine argument for all who sought clarity.

There were others who shared his early companionship with the Prophet — men who had also suffered for Islam. But unlike Ammar, they failed to recognise the moment of responsibility, and in doing so, they became examples of spiritual regression. One such figure was Rabi ibn Khuthaym. Though once close to righteous circles, he could not bring himself to join Ali (peace be upon him) against the tyranny of Muawiyyah. When questioned, he excused himself, seeking to avoid the confrontation.

In contrast, Ammar understood that neutrality in the face of injustice is complicity. He knew that to abandon Ali (peace be upon him) was to abandon the divine path.

Thus, in every generation, the likes of Ammar are needed — not just warriors, but clarifiers. Those who remove doubt, restore confidence, and declare truth when it is most dangerous to do so. This is why we remember Ammar, and why his path remains the straight path.

The Duty of Scholars to Defend Divine Governance

One of the most vital lessons to emerge from the legacy of clarification is the non-negotiable duty of scholars to defend a system grounded in divine authority. When governance is based upon the Quran and Islamic law — when judges, legislators, and institutions are tethered to the sacred — the silence of scholars becomes not only irresponsible, but a betrayal of their trust.

To withdraw from such a system under the guise of neutrality or personal piety mirrors the conduct of those who abandoned the Commander of the Faithful (peace be upon him) during his caliphate. In the midst of battle and ideological struggle, some individuals — respected for their worship and learning — retreated to the peripheries, claiming no stake in the outcome. They excused themselves, saying: “These are our Muslim brothers. Send us to the frontiers instead, so that we may fight in a less divisive cause.”

To such people, Imam Ali (peace be upon him) responded with disappointment:

اذهب، لسنا بحاجة إليك

“Go — we have no need of you here.”

— Nahjul Balagha²⁴, Sermon 29, 34 and others

He understood that in times of fitnah, retreat is not safety — it is dereliction. To abstain from clarification when the truth is obscured is to empower falsehood by omission.

Among those who failed in this test was Rabi ibn Khuthaym, a man who had once walked the path of righteousness but refused to support the Imam during Ṣiffīn. In contrast, Ammar ibn Yasir (may God bless his pure soul) stood firm. Both had once been companions of the Prophet (peace and blessings be upon him and his family), both had suffered for Islam — yet history remembers one as a hero, and the other as a cautionary tale.

Why is it that we greet Ammar and not others who were beaten alongside him in Makkah? It is because Ammar did not falter when clarity was most needed. He recognised the stakes of the moment and upheld the truth regardless of the consequences. In this, he became a decisive divine argument — not simply because of his piety, but because of his insight and courage at a critical time.

The lesson is clear. Scholars do not merely transmit knowledge — they are guardians of truth, and with that role comes responsibility. In today’s world, when the foundations of governance are based on Islamic principles — when the judiciary, legislation, and oversight bodies derive their legitimacy from religion — to remain silent is to mimic the same error committed by those who distanced themselves from Imam Ali (peace be upon him).

Every scholar, every teacher, every bearer of religious responsibility — whether standing on the pulpit, issuing rulings, educating the community, or leading prayer — must see themselves as a servant of this divine system. This is not a burden, but an honour. To serve the revolution of God is to fulfil the purpose of knowledge. As Imam Ali (peace be upon him) taught, clarification is not a luxury — it is a duty, especially when the stakes are high.

This is not limited to sword and battlefield. Some scholars clarify with their speech, some with their presence, and others with their silence in the face of pressure — a silence not of retreat, but of firmness and loyalty.

To serve the Islamic system, to protect it from distortion, and to clarify its divine legitimacy is a source of dignity. It is a trust. And it is a chance that many before us could only dream of having.

Modern Exemplars of Clarification

Imam Khomeini — The Revolutionary Clarifier

In every era, the burden of clarification finds its inheritors — those who rise not for power or popularity, but for truth, even when it costs them everything. In the modern age, few individuals exemplify this divine responsibility more fully than Imam Khomeini (may God rest his pure soul). His legacy lies not merely in his political leadership, but in the clarity of vision, firmness of faith, and ability to speak the truth when others remained silent.

What distinguished Imam Khomeini from other reformers in Islamic history was not only his knowledge, but his presence in the battlefield. He did not theorise from afar. He entered the arena, stood beside the people, and exposed the tyranny of the powerful with fearless transparency. He clarified the principles of Islam in the language of the people, turning passive listeners into active believers, and guiding a fractured society toward purpose and conviction.

Where others faltered before the might of empires, Imam Khomeini stood firm — not with arms, but with God-consciousness and ideological clarity. He confronted both external colonial arrogance and internal deviation. And he did so with the weapon that has always outlived all others: truth, articulated boldly and without ambiguity.

His leadership did not end with the fall of a dynasty. He infused into the people a new spirit of resistance, one rooted in the legacy of Karbala and the mission of the Prophets. The Islamic movement he led was not confined to national borders. It was a universal call to the oppressed, a call to revive Islam and liberate the Muslim world from intellectual, political, and spiritual bondage.

This, then, is why his name endures. Imam Khomeini is not merely a political figure — he is a modern exemplar of the jihad of clarification, one who reawakened the divine argument in an age clouded by compromise and materialism.

Ayatollah Shaheed Madani — The Scholar of Light and Connection

Among the martyrs of the Islamic movement, Ayatollah Shaheed Madani stands as a shining exemplar of what it means to be a scholar who clarifies — one whose intellect was weighty, whose tongue was eloquent, and whose heart radiated sincerity. He was not a man of mere rhetoric or academic aloofness. He was a scholar who lived with the people, spoke to their hearts, and carried the trust of clarification wherever he went.

Firstly, he was a man of formidable knowledge — a jurist, a thinker, and a man of deep spiritual insight. But his greatness was not confined to his learning. What made him exceptional was his ability to convey that knowledge across all levels of society, from intellectuals and seminarians to the youth and the layperson.

It is said in our narrations:

العَالِمُ البَلِيغُ الَّذِي يَعْمَلُ بِعِلْمِهِ

“An eloquent scholar who acts upon his knowledge…”

— Shaykh Al-Saduq²⁵, Al-Amali²⁶, Page 344,

Shaheed Madani was the embodiment of this hadeeth. His eloquence was not theatrical — it was sincere, and it flowed from a heart illuminated by divine purpose. When he stood before youth, they felt he was their elder brother or father. When he sat among scholars, he inspired respect without distance. His spiritual and intellectual aura did not create barriers — it created bridges.

There are many examples of his luminous influence. In one instance, during the early days of the war, he travelled to Susangard, a town liberated in a fragile moment of victory. Despite the danger, he insisted on accompanying a group to the region. When others spoke, he remained attentive. But when his turn came, he rose — speaking not in Persian, but in the local dialect of Arabic, capturing the hearts of the men and women around him. His words, delivered in their tongue, drew the people toward him with warmth, respect, and spiritual enthusiasm.

On another occasion, during a national seminar in Qom for all Friday prayer leaders — both Sunni and Shia — Ayatollah Madani stood to address the gathering. As he spoke, tears poured down his cheeks, soaking his beard as water streams from a fountain. One could not help but remember the narrations about the Prophet (peace and blessings be upon him and his family), whose tears would flow in supplication like water from a spout.

He transformed the mood of the entire assembly — not through clever arguments or political slogans, but through the purity of his soul, which carried the weight of truth with humility.

Whether addressing scholars, the common people, or students, he possessed the gift of clarification: making the unseen visible, the complex accessible, and the spiritual tangible. He transferred not just ideas, but states — from his heart to theirs.

Shaheed Madani was not only a martyr of the body — he was a martyr of truth in speech, of purity in service, and of clarification as jihad.

The Martyrs Mutahhari and Beheshti — Clarifying with Knowledge and Blood

In every generation, there arise individuals whose sacrifice is demanded not in battlefields of steel, but in the arenas of knowledge, reform, and truth-telling. Among such souls in our time were Shaheed Murtadha Mutahhari and Shaheed Sayyed Muhammad Husayn Beheshti — two luminous scholars whose lives and martyrdoms reflected the unbroken tradition of the jihad of clarification.

They stood not at the military frontlines, but on the intellectual and political frontlines of the Islamic awakening. Their pens, their lectures, their strategies — all were dedicated to unveiling the truths of religion, countering deviation, and explaining the foundations of Islamic governance to a people emerging from the shadows of tyranny and alienation.

Their martyrdoms were not accidental. They were targeted by the enemies of truth — not for waging war, but for waging clarification. Their crime was to speak clearly. Their fault was to raise the banner of authentic Islam. In doing so, they pierced through layers of cultural confusion, Westernisation, and pseudo-religiosity, and for that, they paid with their lives.

This is a reminder that the path of clarification has always been paved with sacrifice. For some, like Imam Husayn (peace be upon him), it is the sacrifice of blood on the battlefield. For others, like Mutahhari and Beheshti, it is the sacrifice of safety, comfort, and ultimately, life — not for silence, but for speech.

As has always been the case in Islamic history, every age calls for its own martyrs — not only in war, but in seminaries, parliaments, courtrooms, and lecture halls. Whether it be the First Martyr (ash-Shahid al-Awwal) or the Second, whether in ancient times or modern revolutions, the struggle to clarify the truth remains constant. The only thing that changes is the battlefield.

In the lives of Mutahhari and Beheshti, we see that battlefield clearly. It is the battlefield of the soul — the conflict between light and deception, between principled resistance and passive retreat. Their martyrdoms were not the end of their mission; they became eternal witnesses to the power of truth, and reminders that clarification will always demand courage.

Conclusion

Clarification as a Living Trust and Civilisational Duty

Clarification (tabyeen) is not merely a response to confusion — it is a trust (amanah) placed upon the shoulders of those who inherit the truth. It is the lifeblood of Islamic civilisation, the means by which values are preserved, hopes are restored, and history is steered in the direction of justice.

In this section, we have explored how clarification becomes public discourse, a shield against psychological warfare, a vehicle for operationalising divine concepts, and a safeguard for the hearts and hopes of the people. We have seen how silence can become complicity, how truth must be not only believed but boldly articulated, and how scholars, poets, and thinkers form the cultural immune system of a believing society.

We have also seen how clarification was not invented in our age — it was inherited. It was the mission of the Prophets, as described by the Commander of the Faithful in Nahjul Balagha — to awaken intellects, unveil divine signs, and complete the argument of God. It was the path of the Messenger of God (peace and blessings be upon him and his family), who stood firm against ignorance and empire alike. It was the duty of the Imams, who clarified truth under persecution, imprisonment, and martyrdom. It was the legacy of Lady Zaynab and Imam al-Sajjad, who carried the meaning of Karbala from battlefield to court, from grief to remembrance, and from remembrance to revolution.

It was embodied in Ammar ibn Yasir, whose voice cut through the fog of religious hypocrisy with the sharpness of certainty — and in those scholars and martyrs who, in every age, refused to retreat when truth was obscured. From the luminous soul of Shaheed Madani, who spoke with the language of the people and wept with the sincerity of the Prophets, to the intellectual clarity and ultimate sacrifice of Shaheed Mutahhari and Shaheed Beheshti, who taught that blood spilled for truth becomes ink for the future.

Indeed, we have witnessed how clarification built a revolution — how it gave shape to the ideas of tawheed (monotheism), wilayah (guardianship), ubudiyyah (servitude), and jihad (struggle) in the streets and souls of a people. From Imam Khomeini’s relentless articulation of divine values, to the seminaries of Qum that carried that message into villages and cities, and to the youth who gathered in mosques, hungering not for entertainment but for meaning — the history of the Islamic awakening is the history of clarification.

In the darkest of hours — such as the martyrdoms of 1981 — it was the pulpit that carried the burden of light, transmitting truth to a wounded but vigilant nation. These are not footnotes of history; they are maps for the future.

But such a duty is not reserved for a select few. As we have seen, every believing man and woman is entrusted with tabyeen. Whether through word, action, scholarship, or presence — the obligation to clarify is universal. The world today, no less than yesterday, is enveloped in veils of distortion. And those veils can only be torn by those who speak with insight, patience, and devotion to God.

As we turn now to the next phase of our discussion — we explore the Requirements of Clarification — the moral, intellectual, and spiritual conditions without which tabyeen becomes hollow, and guidance becomes lost.

Let us continue, then, with reverence, resolve, and readiness — for the path ahead is not one of mere commentary, but of responsibility.

Supplication-Eulogy: #3: “The One Who Returned”

Third Night - “The One Who Returned”

In His Name, the Lord of the Martyrs and the Truthful

O God, Send your blessings upon Muhammad and the Family of Muhammad

O the One who opens the doors of return,
O the One who forgives before the hand is raised,
O the One who knows the trembling of a guilty heart —
Tonight we remember the one who came back.

The one who stood between light and shadow.
The one whose limbs obeyed Yazid,
but whose heart was burning for the son of Fatimah.

O Hurr…
What storm raged in your soul that morning,
when you saw the tents of Husayn pitched,
and your own army sharpening its blades?

You asked:
“Am I to choose between Hell and Paradise?
By God, I will never choose the Fire.”

O my Lord…
How beautiful is the soul that turns back!
He turned — not with pride, but with chains of regret.
He came — not with the gait of a warrior,
but with the brokenness of a beggar.

He came weeping,
head lowered,
sword sheathed,
saying:

“O son of the Messenger of God…
Will you forgive me?
Will you accept me?
Though I was the first to block your path,
let me now be the first to fall in your defence.”

And what did Husayn say?

“Raise your head, O Hurr…
I have forgiven you.”

O God…
How many of us are like Hurr?
Delayed in our obedience.
Late in our loyalty.
Torn between the tyrant and the truth.

How many of us wake each morning
on the wrong side of the battlefield?

Let this night be our turning.
Let this be our Karbala.
Let us leave behind the tents of falsehood
and walk — even trembling — to the shadow of Husayn.

O son of Hasan,
You who wait for the moment to cry “O avengers of Husayn!” —
Do not look for us in the ranks of comfort.
Do not find us among the men of the world.

Call us, and we will come.
Though our shame burdens us.
Though our past condemns us.
Let us be of those who return.

Let us be Hurr…
Let us be Hurr…
Let us be Hurr.

And from Him alone is all ability and He has authority over all things.

1. Adapted from Ziyarat Ashura. The original from Ziyarat Ashura is in the singular form, I have taken the liberty of pluralising it:

The original Arabic and English translation is as follows:

اَلسَّلاَمُ عَلَيْكَ يَا أَبَا عَبْدِاللَّهِ
وَعَلَى الْأَرْوَاحِ الَّتِي حَلَّتْ بِفِنَائِكَ
عَلَيْكُمْ مِنِّي جَمِيعًا سَلاَمُ اللَّهِ أَبَدًا مَا بَقِيتُ وَبَقِيَ اللَّيْلُ وَالنَّهَارُ
وَلا جَعَلَهُ اللَّهُ آخِرَ الْعَهْدِ مِنِّي لِزِيَارَتِكُمْ
اَلسَّلاَمُ عَلَى الْحُسَيْنِ
وَعَلَى عَلِيِّ بْنِ الْحُسَيْنِ
وَعَلَى أَوْلَادِ الْحُسَيْنِ
وَعَلَى أَصْحَابِ الْحُسَيْنِ

Peace be upon you, O Aba Abdillah (O Husayn),
and upon the souls who have gathered in your courtyard.
Upon you, from me, is the peace of God—forever,
for as long as I remain and as long as night and day endure.
And may God never make this my last pledge to visit you.

Peace be upon al-Husayn,
and upon Ali, son of al-Husayn,
and upon the children of al-Husayn,
and upon the companions of al-Husayn.

I have made the following changes to the Arabic so as to pluralise:

• مِنِّي (minnī - from me) changed to مِنَّا (minnā - from us)

• بَقِيتُ (baqītu - I remain) changed to بَقِينَا (baqīnā - we remain)

• الْعَهْدِ مِنِّي (al-'ahdi minnī - my pledge) changed to الْعَهْدِ مِنَّا (al-'ahdi minnā - our pledge)

2. Nahjul Balagha (Arabic: نهج البلاغة, "The Peak of Eloquence") is a renowned collection of sermons, letters, and sayings attributed to Imam Ali, the cousin and son-in-law of the Prophet Muhammad and the first Imam of the Muslims.

The work is celebrated for its literary excellence, depth of thought, and spiritual, ethical, and political insights. Nahjul Balagha was compiled by Sharif al-Radi (al-Sharif al-Radi, full name: Abu al-Hasan Muhammad ibn al-Husayn al-Musawi al-Sharif al-Radi), a distinguished Shia scholar, theologian, and poet who lived from 359–406 AH (970–1015 CE).

Sharif al-Radi selected and organised these texts from various sources, aiming to showcase the eloquence and wisdom of Imam Ali. The book has had a profound influence on Arabic literature, Islamic philosophy, and Shia thought, and remains a central text for both religious and literary study

3. Abu al-Fath Abd al-Wahid al-Tamimi al-Amidi, an 11th-century (5th century AH) scholar, is revered for his meticulous compilation of Ghurar al-Hikam wa Durar al-Kalim. His dedication to preserving and organising Imam Ali's wisdom has made this collection an invaluable source of guidance and inspiration for generations of Shia Muslims, reflecting his commitment to disseminating the teachings of Ahl al-Bayt. (d. late 5th century AH/late 11th century CE).

4. Ghurar al-Hikam wa Durar al-Kalim (Exalted Aphorisms and Pearls of Speech), attributed to Imam Ali ibn Abi Talib, is a comprehensive collection of his sayings on ethics, morality, and spirituality, offering profound guidance for Shia Muslims. This work serves as a vital resource for understanding Imam Ali's teachings on virtuous living and the pursuit of divine closeness. (Compiled circa 40 AH/661 CE).

5. Ayatollah Sayyed Ruhollah al-Musawi al-Khomeini (1902–1989) was a preeminent Shia scholar, jurist, and the founding leader of the Islamic Republic of Iran. Born in Khomein, Iran, he rose to prominence as a marjaʿ (source of emulation) and a vocal critic of injustice and tyranny. Khomeini’s leadership culminated in the victory of the 1979 Islamic Revolution, which overthrew the Pahlavi monarchy and established a new system of governance based on Islamic principles. Revered for his deep piety, scholarship, and unwavering commitment to the cause of the oppressed, Khomeini inspired millions within Iran and throughout the Muslim world. He passed away on June 3, 1989, in Tehran, and his funeral was attended by millions, reflecting the profound impact he had on his nation and the global Shia community. His legacy endures as a symbol of resistance, spiritual leadership, and the pursuit of justice.

6. Sahifeh-ye Imam (صحیفه امام) is a comprehensive collection of speeches, messages, letters, decrees, and religious rulings by Ayatollah Ruhollah Khomeini, spanning the decades of his leadership and revolutionary activity. Compiled in 22 volumes, this monumental work offers invaluable insight into Imam Khomeini’s thoughts on theology, politics, society, and spirituality, reflecting his vision for an Islamic society rooted in justice and moral integrity. Sahifeh-ye Imam serves not only as a historical record of the Islamic Revolution and its aftermath but also as a guiding reference for scholars, students, and all those seeking to understand the intellectual and spiritual foundations of the Islamic Republic of Iran. Through its pages, readers encounter the depth of Imam Khomeini’s wisdom, his unwavering commitment to the oppressed, and his enduring influence on contemporary Shia thought.

7. See Note 5.

8. See Note 6.

9. See Note 2.

10. Muhammad ibn Hasan al-Hurr al-Amili (1624-1693), a towering figure in Shia Islamic scholarship, is best known as the compiler of Wasail al-Shia (وسائل الشيعة), a monumental and indispensable collection of hadeeth pertaining to Islamic jurisprudence. Born in Jabal Amel, Lebanon, al-Hurr al-Amili dedicated his life to the pursuit of knowledge, eventually migrating to Mashhad, Iran, where he served as a prominent jurist and teacher. Wasail al-Shia, comprising thousands of narrations meticulously gathered from various authoritative sources, stands as a testament to his scholarly dedication and profound understanding of Shia law. This comprehensive work continues to be an essential reference for scholars and students seeking to derive rulings and guidance from the teachings of the Prophet Muhammad (peace be upon him) and the Ahl al-Bayt, solidifying al-Hurr al-Amili's enduring legacy as a pivotal figure in the preservation and dissemination of Shia Islamic knowledge.

11. Wasail al-Shia (وسائل الشيعة) is one of the most comprehensive and authoritative collections of Shia hadeeth, meticulously compiled by the renowned scholar Muhammad ibn Hasan al-Hurr al-Amili in the 17th century. Spanning over 30 volumes, this monumental work gathers narrations from the Prophet Muhammad (peace be upon him) and the Imams of the Ahl al-Bayt, covering all aspects of Islamic jurisprudence, worship, ethics, and daily life. Wasail al-Shia has served as a foundational source for Shia scholars and jurists in deriving religious rulings and understanding the practical application of Islamic law. Its depth, organisation, and scholarly rigour have made it an indispensable reference in seminaries and among students of Islamic sciences, ensuring the preservation and accessibility of the rich heritage of Shia teachings for generations to come.

12. Allamah Muhammad Baqir al-Majlisi (1037 AH / 1627 CE - 1110 or 1111 AH / 1698 or 1699 CE), a highly influential Shia scholar of the Safavid era, is best known for compiling Bihar al-Anwar, a monumental encyclopedia of Shia hadeeth, history, and theology that remains a crucial resource for Shia scholarship; he served as Shaykh al-Islam, promoting Shia Islam and translating Arabic texts into Persian, thereby strengthening Shia identity, though his views and actions, particularly regarding Sufism, have been subject to debate.

13. Bihar al-Anwar (Seas of Light) is a comprehensive collection of hadeeths (sayings and traditions of Prophet Muhammad and the Imams) compiled by the prominent Shia scholar Allamah Muhammad Baqir al-Majlisi.

This extensive work covers a wide range of topics, including theology, ethics, jurisprudence, history, and Quranic exegesis, aiming to provide a complete reference for Shia Muslims.

Allamah Majlisi began compiling the Bihar al-Anwar in 1070 AH (1659-1660 CE) and completed it in 1106 AH (1694-1695 CE), drawing from numerous sources and serving as a significant contribution to Shia Islamic scholarship.

14. Shaykh al-Kulayni (c. 864–941 CE / 250–329 AH), whose full name is Abu Jaʿfar Muhammad ibn Yaqub al-Kulayni al-Razi, was a leading Shia scholar and the compiler of al-Kafi, the most important and comprehensive hadeeth collection in Shia Islam.

Born near Rey in Iran around 864 CE (250 AH), he lived during the Minor Occultation of the twelfth Imam (874–941 CE / 260–329 AH) and is believed to have had contact with the Imam’s deputies.

Shaykh Al-Kulayni traveled extensively to collect authentic narrations, eventually settling in Baghdad, a major center of Islamic scholarship.

His work, al-Kafi, contains over 16,000 traditions and is divided into sections on theology, law, and miscellaneous topics, forming one of the "Four Books" central to Shia hadeeth literature.

Renowned for his meticulous scholarship and piety, Shaykh al-Kulayni’s legacy remains foundational in Shia studies, and he is buried in Baghdad, where he died in 941 CE (329 AH).

15. Al-Kafi is a prominent Shia hadeeth collection compiled by Shaykh al-Kulayni (see Note 1) in the first half of the 10th century CE (early 4th century AH, approximately 300–329 AH / 912–941 CE). It is divided into three sections:

• Usul al-Kafi (theology, ethics),

• Furu' al-Kafi (legal issues), and

• Rawdat al-Kafi (miscellaneous traditions)

Containing between 15,000 and 16,199 narrations and is considered one of the most important of the Four Books of Shia Islam

16. Shaykh Abu Ja'far Muhammad ibn Ali ibn al-Husayn ibn Musa ibn Babawayh al-Qummi, commonly known as Shaykh as-Saduq (c. 923-991 CE / c. 310-381 AH), was a highly esteemed Shia Islamic scholar of the 10th century. He was a leading figure in the Qum school of tradition, known for its emphasis on hadeeth and jurisprudence. Shaykh as-Saduq authored numerous books on various aspects of Islamic knowledge, with his most famous work being Man La Yahdharuhu al-Faqih, one of The Four Books of Shia hadeeth. His scholarship and dedication to preserving and disseminating the teachings of the Prophet Muhammad and the Imams have left an enduring legacy in Shia Islam, making him a central figure in the development of Shia jurisprudence and theology.

17. Al-Amali (The Dictations) of Shaykh as-Saduq is a collection of hadeeths and historical narrations that were dictated by Shaykh as-Saduq to his students during various sessions. These sessions, held in different locations and time periods, covered a wide range of topics including theology, ethics, jurisprudence, and history. Al-Amali provides valuable insights into the teachings and beliefs of Shia Islam, reflecting Shaykh as-Saduq's deep knowledge and commitment to preserving the traditions of the Prophet Muhammad and the Imams. The book is highly regarded for its authenticity and serves as an important source for scholars and researchers interested in Shia Islamic thought. It offers a glimpse into the scholarly atmosphere of the time and the methods of transmitting knowledge in the Shia tradition.

18. See Note 12.

19. See Note 13.

20. Ibn Abi al-Hadid (عبد الحميد بن هبة الله بن محمد بن محمد بن الحسين بن أبي الحديد), born in 1190 CE (586 AH) in al-Mada’in and died in 1258 CE (656 AH) in Baghdad, was a prominent Mu’tazilite theologian, historian, poet, and literary scholar of the late Abbasid era. He was a follower of the Shafi'i school in jurisprudence and the Mu’tazilite school in theology, known for his rationalist approach and deep engagement with both Sunni and Shia sources. Ibn Abi al-Hadid is best known for his monumental Sharh Nahjul Balagha, but he also wrote works on logic, history, and poetry. His scholarship reflects a broad mastery of Arabic literature and Islamic thought, and his commentary on Nahjul Balagha is valued for its critical analysis, historical detail, and literary appreciation, even as his views sometimes diverge from mainstream Shia doctrine.

21. Sharh Nahjul Balagha by Ibn Abi al-Hadid, a 13th-century Mu’tazilite scholar, is a comprehensive commentary on Nahjul Balagha, notable for its use of both Shia and Sunni sources, and its exploration of the text's historical, literary, and theological dimensions; it offers insights into early Islamic history, ethics, and Arab culture, while also reflecting the author's own Mu’tazilite views on the caliphate and the status of those who opposed Imam Ali, making it a valuable resource despite some contentions with Shia beliefs, and it remains a significant work for understanding Nahjul Balagha and the intellectual climate of its time.

22. Abu Ja'far Muhammad ibn al-Hasan al-Tusi, or Shaykh al-Tusi (995 CE/385 AH – 1067 CE/460 AH), was a highly influential Shia scholar born in Tus, Iran, who migrated to Baghdad in 1018 CE/408 AH to study under prominent scholars like Shaykh al-Mufid and Sayyed al-Murtada.

Eventually becoming the leading Shia authority after the latter's death in 1044 CE/436 AH; he authored foundational works in Shia hadeeth and jurisprudence, including Al-Tahdhib, Al-Istibsar, and Al-Nihaya; following persecution in Baghdad in 1055 CE/447 AH, he established the Hawza of Najaf, which remains a major center of Shia learning, solidifying his lasting legacy.

23. Tahdhib al-Ahkaam (تهذيب الأحكام), authored by the eminent Shia jurist Shaykh Abu Jaʿfar Muhammad ibn al-Hasan al-Tusi (995–1067 CE), is one of the Four Books (al-Kutub al-Arbaʿa) that form the cornerstone of Shia hadeeth literature. Composed in the 11th century, this monumental work systematically compiles and analyses narrations related to Islamic jurisprudence, offering detailed commentary and reconciliation of apparently conflicting traditions. Drawing from earlier sources and his own vast scholarship, Shaykh al-Tusi provides both the textual evidence and the legal reasoning behind Shia rulings, making Tahdhib al-Ahkaam an indispensable reference for scholars, jurists, and students of Islamic law. Its enduring influence is evident in its continued use in Shia seminaries and its pivotal role in shaping the development of Shia legal thought throughout the centuries.

24. See Note 2.

25. See Note 16.

26. See Note 17.