[12] Tabyeen (Clarification) – When Knowledge is Not Enough
A series of discussions on the notion of tabyeen; critical within Islam and Islamic thought. This series is based on lectures delivered by Imam Khamenei. These sessions are for Arbaeen 2025/1447
In His Name, the Most High
اَلسَّلَامُ عَلَيْكَ يَا بْنَ رَسُولِ اللَّهِ
اَلسَّلَامُ عَلَيْكَ يَا بْنَ سَيِّدِ الْأَوْصِيَاءِ
نَشْهَدُ أَنَّكَ أَمِينُ اللَّهِ وَابْنُ أَمِينِهِ
عِشْتَ سَعِيداً وَمَضَيْتَ حَمِيداً وَمُتَّ فَقِيداً مَظْلُوماً شَهِيداً
وَنَشْهَدُ أَنَّ اللَّهَ مُنْجِزٌ مَا وَعَدَكَ
وَمُهْلِكٌ مَنْ خَذَلَكَ وَمُعَذِّبٌ مَنْ قَتَلَكَ
وَنَشْهَدُ أَنَّكَ وَفَيْتَ بِعَهْدِ اللَّهِ
وَجَاهَدْتَ فِي سَبِيلِهِ حَتَّى أَتَاكَ الْيَقِينُ
فَلَعَنَ اللَّهُ مَنْ قَتَلَكَ وَظَلَمَكَ
وَلَعَنَ اللَّهُ أُمَّةً سَمِعَتْ بِذَلِكَ فَرَضِيَتْ بِهِ
اللَّهُمَّ إِنَّا نُشْهِدُكَ أَنَّا أَوْلِيَاءُ لِمَنْ وَلاَكَ
وَأَعْدَاءُ لِمَنْ عَادَاكَ
بِآبَائِنَا وَأُمَّهَاتِنَا يَا بْنَ رَسُولِ اللَّهِPeace be upon you, O son of the Messenger of God.
Peace be upon you, O son of the Master of the Successors.We bear witness that you are the trustee of God and the son of His trustee.
You lived a blessed life, departed praiseworthy, and died a martyr, deprived and wronged.
And we bear witness that God will fulfil what He promised you,
and will destroy those who abandoned you, and punish those who killed you.
And we bear witness that you fulfilled the covenant of God,
and strove in His way until certainty came to you.So may God’s mercy be away from those who killed you and wronged you,
and may God’s mercy be away from the people that heard of this and was pleased with it.O God, we make You our witness that we are friends to those who befriend you,
and enemies to those who are hostile to you.
May our fathers and mothers be sacrificed for you, O son of the Messenger of God.— Adapted from Ziyarat Arbaeen1
Introduction
This is the twelfth in our series of sessions, for the nights of Ashura and now continuing in these blessed nights of Arbaeen, on the subject of Tabyeen (or clarification).
This is the second part of the second series on Tabyeen, we will be continuing this series during the remaining nights of Arbaeen, God willing.
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, 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:
Video of the Majlis (Sermon/Lecture)
Audio of the Majlis (Sermon/Lecture)
Recap
In our eleventh session, we crossed the threshold into the second half of this journey—moving from the foundations, principles, and dangers of tabyeen, into the realm of responsibility and embodiment. We turned our attention to one of the most sacred, yet often misused, stations in the Islamic tradition: the pulpit—al-minbar.
We began by exploring what it truly means to speak from the minbar. It is not a mere platform of wood or stone, nor a matter of eloquence or theatrics. To ascend the pulpit is to carry a divine amanah—a trust inherited from the Prophet (peace and blessings be upon him and his family), from Imam Ali, from Sayyedah Zaynab, and from the chained speech of Imam al-Sajjad. It is to speak on behalf of truth, to clarify what others distort, and to guide hearts back to God.
But as we saw, not all who climb the pulpit are its rightful heirs.
We witnessed how the pulpit can become a stage—where performance replaces sincerity, and religion becomes spectacle. The Prophetic minbar becomes a minbar al-su —an evil pulpit—when its bearer seeks applause over accountability, status over service, or self over sincerity.
We reviewed the Quranic verses and hadeeths that issue stern warnings to those who conceal the truth after knowing it; to those who speak without knowledge; and to those who exploit religious symbols for worldly gain. These are not mere missteps—they are khiyanah, betrayals of the trust, and their consequences are spiritual ruin in this world and the next.
We explored how scholars, teachers, speakers, and influencers must not only know—but live—the truth. That piety, humility, and courage are the conditions for valid tabyeen. That eloquence alone is not enough, and that memorisation without realisation is a veil, not a light.
We looked at the devastating effects of false speech, and even worse, silent complicity. When a speaker fails to clarify what is necessary—out of fear, reputation, or cowardice—they share in the crime of distortion. For in the eyes of God, to remain silent when truth demands speech is not wisdom—it is betrayal.
Yet the burden does not lie with the speaker alone.
We examined how the audience, too, bears a responsibility. That the ummah must learn to question respectfully, to verify sincerely, and to reject blind obedience. The Quran rebukes those who followed misguided leaders and later tried to blame them. The Imams teach us:
Look at what is said—not who says it.
And so, we established the criteria for discerning true scholars from pretenders. Not through robes or titles, but through evidence, humility, courage, and alignment with the Quran and the teachings of the Ahl al-Bayt (peace be upon them).
We then studied the model of correction—how to confront falsehood not with aggression or ego, but with wisdom (hikmah), compassion, and structured response. Using the framework of Imam Khamenei’s methodology of Jihad al-Tabyeen, we saw how clarification can dismantle confusion through:
Historical grounding
Jurisprudential authority
Spiritual resonance
and strategic empowerment of the community
We concluded by turning once more to the pulpit—not as an artefact of history, but as a battlefield of the present.
The minbar today stands either as a source of awakening or a source of misguidance. And we, as listeners, speakers, and inheritors of this faith, must decide: will we protect its sanctity—or allow it to be desecrated?
Will we be among those who clarify, or among those who conceal?
With that weighty question, we ended the session with a supplication-eulogy—a cry from the depths of our souls to God, to Sayyedah Zaynab, to Imam al-Sajjad, and to the Awaited One: begging that the pulpit of truth be restored, and that we not be counted among the silent.
And now, we ask another painful and urgent question:
When knowledge is not enough—what remains?
In this session, we explore the difference between possessing knowledge and being transformed by it. We examine the soul of the scholar, the heart of the preacher, and the reality of the believer who knows the truth yet lives in contradiction to it.
For if the pulpit is a trust, and the tongue is its vessel—then the heart is the wellspring. And if the heart is corrupted, then even truth can become a tool of falsehood.
Let us now turn to that inner battleground.
Tabyeen (Clarification) – When Knowledge is Not Enough
When Clarification Has Occurred — But Change Has Not
What happens when the truth has been clarified, the signs explained, and the verses echoed from every pulpit — but the soul remains unmoved?
What happens when the reciter has memorised the Quran, the scholar quotes the traditions, and the speaker references the Imams — yet neither tears fall nor action follows?
This is not the ignorance of the unexposed.
It is not the misguidance of the distant.
It is the rot that grows within. It is the crisis of one who knows — but is not transformed.
God warns of this spiritual hypocrisy — a state in which divine knowledge is separated from divine sincerity:
مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا
“The example of those who were entrusted with the Torah but then failed to uphold it is that of a donkey carrying books.”
— Quran, Surah al-Juma (The Chapter of Friday) #62, Verse 5
This verse is not confined to a bygone people. It is a warning to every community whose scholars carry scripture on their tongues, but not in their hearts.
It is a parable for every congregation that is impressed by eloquence, yet blind to the absence of sincerity.
A people content to be moved — but not to move.
It is not the lack of lectures, nor the scarcity of books. We have more knowledge today than many generations before us. Our shelves are full, but our spirits are empty. Our screens are filled with content, but our inner lives are dim.
What then is missing?
The answer is as brutal as it is simple: the heart is not in submission. The soul has not surrendered. The message has reached the ears — but it has not pierced the ego.
Imam al-Sadiq, peace be upon him, said:
العالم إذا لم يعمل بعلمه زلّت موعظته عن القلوب كما يزلّ المطر عن الصفا
“When a scholar does not act upon his knowledge, his words slip off hearts like rain slips off stone.”
—Al-Kulayni2, Al-Kafi3, Volume 1, Chapter on the Description of Knowledge and its Virtue, Page 55, Hadeeth 100
Knowledge without sincerity is not light — it is weight. It burdens the speaker. It drags the soul downward. It becomes a means of self-deception.
And when such people rise to lead — when such knowledge is rewarded with praise, position, and platform — then the entire ummah begins to suffer from a type of religious fatigue.
A fatigue born not from overexposure to truth, but from watching it recited by those who no longer feel its fire.
In such an atmosphere, even the sincere become disheartened.
The young begin to equate religiosity with performance.
The oppressed lose trust in the scholars.
The enemies of God rejoice, because the guardians of religion have become predictable — safe — and silent.
But this is not the path of the Quran.
Nor is it the inheritance of Karbala.
To be the people of wilayah is to live in the state of alertness — where every ayah, every hadeeth, and every invocation is not a performance but a piercing.
The pulpit is not a platform — it is a burden. A trust. A place from which the soul of truth must be clarified with trembling and truthfulness.
And so the question remains:
If clarification has occurred — why has change not followed?
And the answer, as we shall now see, lies not in the absence of speech — but in the betrayal of sincerity.
The Parable of the Betrayer: Knowledge without Surrender
There is a figure in the Quran who stands as a divine warning to every scholar, every preacher, every bearer of knowledge — and every community that celebrates them.
He was a man of deep learning. He had access to the divine signs. He had knowledge of God’s Greatest Name. When he raised his hands in supplication, his prayers were answered. And yet — he turned.
His name was Bal’am ibn Ba’ura.
God describes his descent in the most searing of images:
وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ
وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَRelate to them an account of him to whom We gave Our signs, but he cast them off. Thereupon Satan pursued him, and he became one of the perverse.
Had We wished, We would have surely raised him by their means, but he clung to the earth and followed his [base] desires. So his parable is that of a dog: if you make for it, it lolls out its tongue, and if you let it alone, it lolls out its tongue. Such is the parable of the people who deny Our signs. So recount these narratives, so that they may reflect.
— Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verses 175-176
Imam al-Sadiq, peace be upon him, explained:
كان يعلم الاسم الأعظم، وكان يدعو به فيستجاب له، فمال إلى فرعون، فلما فعل ذلك نزع الله ما كان عنده، فقص الله نبأه في القرآن
“He knew the Greatest Name of God, and he would supplicate with it and be answered. But he inclined toward Pharaoh. When he did so, God stripped him of what he had been given. Thus God narrated his story in the Quran.”
— Al-Qummi4, Tafsir al-Qummi5, Volume 1, Section for Surah al-A’raaf, Verse 175
This parable is not ancient history. It is the ever-present danger that haunts those who claim sacred knowledge — but lack sacred sincerity.
The signs were real. The knowledge was true. But the heart clung to power. The soul bowed to the world. And in that betrayal, Satan claimed his prey.
Bal’am did not misquote the verses. He did not distort the theology. He simply chose his comfort over conviction — and in doing so, he severed himself from the light.
Today, how many like him sit comfortably upon pulpits, reciting verses about sacrifice while avoiding every cost themselves?
How many scholars once roared with courage, but now whisper with caution?
How many speakers justify silence in the face of oppression, not because they are unaware — but because they are too aware of what truth will cost them?
Imam al-Sadiq, peace be upon him, said:
عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ: إِذَا رَأَيْتُمُ الْعَالِمَ يُحِبُّ الدُّنْيَا فَاتَّهِمُوهُ عَلَى دِينِكُمْ، فَإِنَّ كُلَّ مُحِبٍّ لِشَيْءٍ يَحُوطُ مَا أَحَبَّ
“When you see a scholar who loves the world, be suspicious of him regarding your religion — for whoever loves something guards what he loves.”
— Al-Kulayni6, Al-Kafi7, Volume 1, Chapter on the Description of Knowledge and its Virtue, Page 46, Hadeeth 42
And also:
عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ: مَنْ طَلَبَ الْعِلْمَ لِيُبَاهِيَ بِهِ الْعُلَمَاءَ، أَوْ يُمَارِيَ بِهِ السُّفَهَاءَ، أَوْ يَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ، فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
“Whoever seeks knowledge to boast before the scholars, or to argue with the ignorant, or to turn people’s faces toward him — let him prepare his seat in the Fire.”
— Al-Kulayni8, Al-Kafi9, Volume 1, Chapter on the Description of Knowledge and its Virtue, Page 47, Hadeeth 50
This betrayal is not just personal — it is societal. For when a community elevates a man who knows the truth but refuses to stand with it, they too inherit his fate. They learn to respect fluency without substance, charisma without courage, scholarship without sincerity.
And so the Quran speaks not only of the betrayer — but of the people who follow him:
ذَّٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا
“That is the likeness of a people who denied Our signs.”
— Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse 176
This is how betrayal spreads — not only from the pulpit, but into the hearts of those who tolerate it.
This is how the truth becomes hollow.
And this is how Karbala repeats itself — not with swords first, but with silence.
Carrying Books Without Bearing the Weight: A Community Condition
The Quran does not only warn the individual. It warns the community.
The disease of knowledge without transformation is not confined to a single heart — it is contagious. When left unchecked, it reshapes the culture of the ummah. It redefines what is admired, what is tolerated, and what is excused.
God presents a piercing image:
مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا
“The example of those who were entrusted with the Torah but then failed to uphold it is that of a donkey carrying books.”
— Quran, Surah al-Juma (The Chapter of Friday) #62, Verse 5
It is not a matter of possession, but of transformation. The donkey does not know what it carries. The burden is sacred — but to him, it is only weight.
And so too are we warned: a people may carry scripture, memorise hadeeth, study philosophy and jurisprudence — yet fail to be humbled by it. They may quote the Quran fluently, but the Quran does not tremble in their souls. Their hearts are dry. Their tears are theatrical. Their pulse never rises when the name of God is spoken. This is not reverence — it is routine.
Imam Ali, peace be upon him, once said:
كم من قارئ للقرآن والقرآن يلعنه
“How many are there who recite the Quran — while the Quran curses them?”
—Nahjul Balagha10, Sermon 176
To be a people of the Quran is not to cite its verses, but to be reshaped by its force.
To tremble, to reform, to rise.
But when knowledge becomes a cultural artefact — something that increases status rather than sincerity — then the ummah becomes desensitised to its own hypocrisy.
It does not matter what is said. It only matters who says it.
A powerful name silences criticism. A famous face renders error invisible.
This is not love of the Ahl al-Bayt. This is not the madhhab (school of thought) of those who stood at Karbala.
This is how generations before us were led astray — not by ignorance alone, but by learned men who served the tyrants. Men who wore turbans but kissed the hand of Yazid. Men who taught religion while emptying it of resistance.
The people did not rise against them. They applauded them. They excused them. They deferred to their credentials. And so they too became donkeys — carrying the Book, but not bearing its weight.
Imam al-Sajjad, peace be upon him, lamented this disease when he said:
إذا رأيتم العالم محباً لدنياه فاتهموه على دينكم، فإن كل محب لشيء يحوط ما أحب
"When you see a scholar who loves the world, then doubt him in matters of your religion. For whoever loves something, protects it."
—Al-Kulayni11, Al-Kafi12, Volume 1, Chapter on the Description of Knowledge and its Virtue, Page 46, Hadeeth 42
To protect our faith is to question our role in this sickness. Who are we applauding? Who do we platform? Whose words do we share — and why?
And more importantly: what are we doing with the knowledge we ourselves possess?
Yet even today, in our own communities — not centuries ago, not in distant lands, but among us — these warnings continue to echo with painful clarity.
We have seen situations where individuals deemed pious and learned — who ascend the pulpit, quote the maraje, and are followed by large audiences across the diaspora — have acted not with divine certainty, but worldly hesitation. During times of trial, when clarity was most needed, they faltered.
There were cases, for example, during the recent global health crisis, where the legal rulings of our maraje were clear: the dead must be given their final rights — ghusl, kafan, and burial — with all due dignity, using protective means when necessary.
But some entrusted with this duty buried the believers without ghusl, without kafan, wrapping their bodies in hospital packaging, citing fears or excuses. They did not consult. They did not inform. They simply acted — and in doing so, denied the deceased their final rite of return to God.
When challenged, they doubled down — dismissing the concerns of the sincere, refusing to apologise, even mocking the faithful from the pulpit. Only when confronted directly with the rulings of the maraje did they relent — and even then, with reluctance, without repentance.
These are not simple mistakes. These are breaches of trust. The pulpit is not a private platform. It is a divine trust on behalf of the people.
In other cases, religious centres — seen by many elderly and vulnerable believers as lifelines during times of despair — were closed to those unable or unwilling to take a medical intervention. No accommodation. No conversation. No compassion. Letters of concern were sent, not to provoke, but to understand — and were met not with reply, but with mockery from the minbar itself.
And yet, such individuals continue to be celebrated. They are still lauded for their scholarship. They are still invited to speak. The more the faithful forget, the more the cycle repeats.
Worse still are the hidden abuses — the ones shrouded in false piety and soft-spoken charm. Cases where men who appear righteous, quote scripture fluently, and present themselves as defenders of Islam — are, behind closed doors, exploiters of the sacred trust they claim to protect.
There are known instances where such individuals — under the guise of spiritual guidance — preyed upon young women during spiritual journeys, manipulating their trust, harming their dignity, and marking their lives with trauma they may never fully recover from. In some cases, their rejection of these advances led to attempts to destroy their reputations — pushing some victims to the brink of despair, even suicide.
There are also those who commercialise ziyarat, presenting it as selfless service while withholding deposits when plans fall through — keeping money that does not belong to them, only returning it under pressure and secrecy. They use their reputation as a shield, assuming silence will protect them. But God sees, and the cries of the oppressed ascend — whether spoken or not.
These are not isolated incidents. They are symptoms of a wider crisis: the disconnect between knowledge and taqwa, between position and principle, between the sacred role and its lived reality.
None of this is said to destroy a person. It is said to awaken a people.
Because the longer we cover for such behaviour, the more we teach the young that this is acceptable — that reputation excuses betrayal, that knowledge outweighs justice, that eloquence masks abuse.
We will all be asked. God will not judge us only by what we knew — but by what we tolerated. And if our silence emboldened the corrupt, we are not innocent.
The Quran does not say they carried the books. It says:
مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا
“The example of those who were made to carry the Torah, but then did not carry it…”
—Quran, Surah al-Juma (The Chapter of Friday) #62, Verse 5
It is God who entrusts — and it is God who will ask how we carried what we were given.
Ziyarat Aal-e-Yaseen13 reminds the lovers of truth:
وأشهد أن من جحدكم كافر، ومن حاربكم مشرك، ومن رد عليكم في أسفل درك من الجحيم
“I bear witness that whoever denies you is a disbeliever, whoever fights you is a polytheist, and whoever rejects you is in the lowest depth of the Hellfire.”
—Ziyarat Aal-e-Yaseen14
These are not words to parrot. They are signs to live by. Clarification has occurred. The verses have been recited. The blood of the martyrs has been spilled.
If we remain unchanged — we will not be able to claim ignorance.
And so we must now ask: how do we recognise this problem in ourselves — and what must be done to repair it?
The First Step Towards Redemption: Recognising the Wound
There can be no healing without acknowledgment. No revival without reflection. And no return to God unless we first admit how far we’ve strayed.
What we have seen — in ourselves, in our communities, and in some of those who lead us — is not merely a failure of etiquette or policy. It is a deeper fracture: the rupture between sacred knowledge and sacred responsibility.
When knowledge no longer softens the heart…
When leadership no longer safeguards the trust…
When scholars begin to mirror tyrants — not in title, but in temperament…
When the people excuse injustice because the face is familiar and the voice is eloquent…
Then the signs are clear: the disease has taken root.
Imam Ali, peace be upon him, warned us centuries ago:
إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ، وَأَحْكَامٌ تُبْتَدَعُ، يُخَالَفُ فِيهَا كِتَابُ اللَّهِ، وَيَتَوَلَّى عَلَيْهَا رِجَالٌ رِجَالاً، عَلَى غَيْرِ دِينِ اللَّهِ
“The beginning of strife is desire that is followed, and rulings that are innovated — in opposition to the Book of God. In such times, people will follow men, not the religion of God.”
—Nahjul Balagha15, Sermon 50
This is our crisis. Not the lack of knowledge — but the severance between knowledge and divine accountability. It is not simply that some scholars have erred. It is that we, the ummah, have stopped demanding accountability from those who wear the robes of religion.
But this is not the end.
The Quran does not present Bal’am’s fall or the donkey’s burden or the scholar’s hypocrisy merely to curse — but to warn, to awaken, and to call the people back to their Lord.
God does not close the door to redemption. On the contrary, He opens it:
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
“Say: O My servants who have transgressed against themselves, do not despair of the mercy of God. Indeed, God forgives all sins. Truly, He is the All-Forgiving, the Most Merciful.”
—Quran, Surah az-Zumar (the Chapter of the Throngs) #39, Verse 53
The door remains open — even to the scholar who betrayed his trust. Even to the leader who strayed. Even to the silent one who watched it all happen.
But that door can only be entered with sincerity.
So let us begin, together, to walk the path of return.
In the next sections, we will present practical, actionable remedies — for both the scholar who has lost his compass, and the congregation who wishes to reclaim the dignity of their religion.
The steps may be difficult, but the destination is light.
As Ziyarat al-Arbaeen teaches us:
وَبَذَلَ مُهْجَتَهُ فِيكَ لِيَسْتَنْقِذَ عِبَادَكَ مِنَ الْجَهَالَةِ وَحَيْرَةِ الضَّلَالَةِ
“He (Imam Husayn) shed his blood for You, to rescue Your servants from ignorance and the confusion of misguidance.”
—Ziyarat Arbaeen16
We too must bleed — not with swords, but with honesty, with humility, and with resolve — to rescue ourselves and our communities from the ignorance we have enabled.
The time has come to clarify once more — not with words alone, but with action.
The Remedy for the Scholar: Realigning Knowledge with God’s Trust
Not every scholar who goes astray is evil. Many are afraid. Some are confused. Others were simply never taught that the minbar is not a reward for eloquence, but a burden of accountability before God.
And yet, excuses cannot shield the soul from judgment. Imam Ali, peace be upon him, said:
وَاعْلَمُوا أَنَّكُمْ عَبِيدُ الْمَوْتِ، وَأَهْلُ الْفَنَاءِ، تَسْتَبْدِلُ الْبَقَاءَ بِالْفَنَاءِ، وَالصِّحَّةَ بِالسُّقْمِ، وَالثَّرْوَةَ بِالْفَقْرِ، وَالشَّبِيبَةَ بِالْهَرَمِ، وَالْحَيَاةَ بِالْمَوْتِ. أَلاَ وَلاَ يَبْقَى مِنْكُمْ بَاقِيَةٌ
“Know that you are slaves of death, dwellers of annihilation. You are being exchanged from existence to non-existence, from health to illness, from affluence to poverty, from youth to old age, and from life to death. Beware! None of you will remain.”
—Nahjul Balagha17, Sermon 188
If this is true for the ordinary man, what then of the one who ascends the pulpit in the name of the Prophet?
The remedy for the scholar begins with five foundations — each one simple in speech, but heavy in action:
Return to God with Full Honesty
Before any reform, there must be ijtihad of the soul — a personal reckoning in the silence of night. The scholar must stand before God and ask:
“Have I delivered the message as it was given — or have I edited truth to preserve my comfort?”
There is no pulpit here. No followers. No applause. Only tears and truth.
Rectify the Wrongs, No Matter How Late
If errors have been made — and they have — then the first step is not justification, but correction. If someone was buried without ghusl, acknowledge it. If someone was barred from a masjid unjustly, address it. If harm was done through misuse of power, apologise publicly.
Imam Ali, peace be upon him, reminds us:
أَلاَ وَإِنَّ الْخَطَايَا خَيْلٌ شُمُسٌ، حُمِلَ عَلَيْهَا أَهْلُهَا، وَخُلِعَتْ بِهِمْ، فَظَعَنُوا بِأَوْزَارِهِمْ عَلَى ظُهُورِهِمْ
“Beware! Sins are like unruly horses on whom their riders have been mounted and their reins have been let loose, so they are carrying their riders and running with them, plunging them into Hell. Surely, their riders will be thrown off and the burden of their sins will be cast on their backs.”
—Nahjul Balagha18, Sermon 86
To repair is not humiliation — it is salvation.
Cut the Pathways to Dunya
One of the main diseases is love of the world. Prestige, comfort, position, wealth. It creeps silently. The scholar must audit his life: What motivates my decisions? Whose approval do I seek?
Imam al-Sadiq, peace be upon him, said:
العَالِمُ إِذَا أَحَبَّ الدُّنْيَا فَسَدَ
“When a scholar loves the world, he becomes corrupt.”
—Al-Kulayni, Al-Kafi, Volume 1, Chapter on the Description of Knowledge and its Virtue, Page 46, Hadeeth 43
As we mentioned in part 10 of this series, the idea of hubb ad-dunya (love of the world), is an excessive attachment to this world; it is the illness of following base desires as mentioned in Quran:
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ فَسَوْفَ يَلْقَوْنَ غَيًّا
“Then there succeeded them generations who neglected prayer and followed their desires — so they will meet with deviation.”
— Quran, Surah Maryam (the Chapter of Saint Mary) #19, Verse 59
The issue is that desires do not always appear evil, they may come disguised as opportunities, stability, or even ‘moderation’ and indeed even ‘wisdom’. However, they drag the soul away the clarity it once held.
When afflicted with such an ailment, the truth rather than becoming a beacon, becomes a burden.
This corruption can become all consuming.
Cut off the roots of corruption before they bear fruit.
Commit to Lifelong Accountability
No scholar is above questioning. The Imam himself was asked. So who are we to be offended by feedback?
Hold open forums. Respond to letters with respect. Invite correction. And surround yourself not with admirers and sycophants, but with people who fear God enough to challenge you.
As the Prophet, peace and blessings be upon him and his family, said:
عَنْ أَبِي جَعْفَرٍ (ع) قَالَ: قَالَ رَسُولُ اللَّهِ (ص): الدِّينُ النَّصِيحَةُ
From Abu Ja'far (Imam al-Baqir, peace be upon him): The Messenger of God (peace be upon him and his family) said: "Religion is sincere counsel."
—Al-Kulayni19, Al-Kafi20, Volume 2, Book of Faith and Disbelief, Hadeeth 6
and this is also echoed by Imam Ali in Nahjul Balagha:
لَا خَيْرَ فِي دِينٍ لَا نَصِيحَةَ فِيهِ
“There is no good in a religion in which there is no sincere counsel.”
—Nahjul Balagha21, Saying 47
Let the people advise you — not flatter you.
Teach the People to Think, Not Just Obey
The scholar is not a master — he is a guide. His job is not to be followed blindly, but to awaken the intellect and conscience of the people.
Ziyarat al-Jaamiah reminds us:
وَمَنْ أَطَاعَكُمْ فَقَدْ أَطَاعَ اللَّهَ، وَمَنْ عَصَاكُمْ فَقَدْ عَصَى اللَّهَ، وَمَنْ أَحَبَّكُمْ فَقَدْ أَحَبَّ اللَّهَ
“Whoever obeys you has obeyed God, and whoever disobeys you has disobeyed God. Whoever loves you has loved God.”
—Ziyarat al-Jaamiah al-Kabirah22
This is the level of the infallible. The rest of us must earn trust — not demand it.
Let the Scholar Weep Before the People Must
If the scholar reforms, acknowledges his faults, and rebuilds trust through truth and taqwa — then the community will heal. If he does not, then God will raise others in his place.
As the Quran says:
وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُم
“And if you turn away, He will replace you with another people — and they will not be like you.”
—Quran, Surah Muhammad (the Chapter of (Prophet) Muhammad) #47, Verse 38
Let the scholar act before the scroll of his life is sealed.
Let him cry now — so the people do not cry because of him on the Day of Judgement.
The Remedy for the Congregation: Reclaiming the Trust Without Rebellion
The pulpit may belong to the speaker — but the message belongs to the ummah.
The Quran does not say “Ask the scholars and obey them blindly”. Rather, it commands:
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
“Ask the people of remembrance if you do not know.”
—Quran, Surah an-Nahl (the Chapter of the Bee) #16, Verse 43
There is a difference between asking with sincerity and surrendering one’s soul.
The scholar may speak — but it is upon the listener to verify, to reflect, and to ask: Does this align with the Quran? With the teachings of Ahl al-Bayt? With the justice of God?
Silence is not safety. It is complicity.
Reclaim the Right to Question
The congregation must understand: it is not disrespectful to question. It is a divine duty.
If something feels off — if a ruling lacks explanation, or a speaker mocks genuine inquiry — then one must ask again. If the answer is still unclear, seek clarification from trusted sources: from other scholars - reliable and genuine ones, from the maraje, the wali al-faqih.
Even Prophet Abraham (Ibrahim), peace be upon him, when asking God how He gives life to the dead, was not rebuked — but welcomed.
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِي
“When Abraham said, ‘My Lord, show me how You give life to the dead.’ [God] said, ‘Have you not believed?’ He replied, ‘Yes, but it is so my heart may be at ease.’”
—Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse 260
This is the model of sincere inquiry. A man of absolute faith — seeking clarity not to challenge, but to strengthen his heart.
If even the Friend of God could ask for reassurance, then who are we to be shamed into silence?
Refuse to Be Intimidated by Reputation
If someone is called ‘Sayyid’, ‘Shaykh’, ‘Doctor’, ‘Professor’, ‘Ayatullah’, ‘Allamah’, ‘Hujjatul Islam’ or ‘Maulana’ — it does not mean their actions are beyond scrutiny.
We have seen too many communities crushed under the weight of personalities — where fear of social backlash, or shame of being labelled divisive, causes them to tolerate injustice, oppression, or even abuse.
Remember the words of Imam al-Baqir, peace be upon him:
مَنْ دَخَلَ فِي هَذَا الْأَمْرِ بِالنَّاسِ أَخْرَجَهُ مِنْهُ النَّاسُ، وَمَنْ دَخَلَ فِيهِ بِغَيْرِ النَّاسِ أَخْرَجَهُ مِنْهُ غَيْرُ النَّاسِ
“Whoever enters this affair (of religion) by way of the people will be exited from it by way of the people. But whoever enters it through God will be exited from it through God.”
—Al-Kulayni23, Al-Kafi24, Volume 1, Chapter on Sincerity, Page 70, Hadeeth 5
Our allegiance is not to personalities. It is to the principle of wilayah, to justice, to truth.
Create Safe Structures for Accountability
Many communities have no mechanism for raising grievances. No ombudsman. No ethics council. No anonymous channel. And so — when abuse occurs — it festers in whispers and trauma.
The congregation must work to establish:
Transparent governance for religious centres
Anonymous feedback and reporting channels
Clarity on decision-making processes, especially regarding money, trips, and speaker invitations
Consultative shura for pulpit access and community direction
This is not rebellion. This is restoration.
Imam Ali, peace be upon him, said:
فَمَنْ جَارَ عَلَى رَعِيَّتِهِ، وَاسْتَثْقَلَ الْبَلَاغَةَ فِيهِمْ، وَأَغْلَقَ عَنْهُمْ بَابَ الْعِلْمِ، وَحَجَبَ عَنْهُمْ الْعَدْلَ، فَقَدْ هَدَمَ بِنَاءَ السُّلْطَانِ، وَأَضَاعَ الرَّعِيَّةَ
“Whoever is unjust to his subjects, finds it burdensome to communicate with them, closes the door of knowledge to them, and withholds justice from them, has indeed destroyed the foundation of authority and wasted the people.”
—Nahjul Balagha25, Letter 53
Let the people build systems that reflect the ethos of Imam Ali — not the ego of worldly leaders.
Support the Reformers, Not Just the Charismatics
Too often, those who speak softly, but act justly, are ignored — while those who captivate with theatrics are raised high.
If someone works tirelessly to improve the community — even if they lack charisma — then support them.
If someone speaks truth to power — even if they are quiet and unknown — then protect them.
And if someone has hurt the people, even if they recite poetry beautifully and bring in donations — then their role must be reviewed.
The Quran warns:
وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ
“Among people is one whose speech impresses you in worldly life, and he calls God to witness what is in his heart — yet he is the fiercest of adversaries.”
—Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse 204
Lets also not forget that God says clearly:
وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِن يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ
When you see them, their bodies impress you, and if they speak, you listen to their speech. Yet they are like dry logs set reclining [against a wall]. They suppose every cry is directed against them. They are the enemy, so beware of them. May God destroy them, where do they stray?!
—Quran, Surah al-Munafequn (the Chapter of the Hypocrites) #63, Verse 4
Beauty of speech is not proof of beauty of heart.
Hold the Pulpit Sacred — Not Entertaining
Many masjids have become performance halls. Laughs are prized. Depth is mocked. Emotion is manipulated.
The congregation must raise its standards. Demand that the pulpit serve the mission of Imam Husayn — not the ego of the speaker.
If someone consistently preaches myths, neglects Quranic verses, or avoids difficult truths — then it is the duty of the believers to write, speak, and seek change.
Ziyarat Ashura reminds us:
اَللّهُمَّ اجْعَلْ مَحْيايَ مَحْيا مُحَمَّدٍ وَآلِ مُحَمَّدٍ، وَمَماتِي مَماتَ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
“O God, make my life the life of Muhammad and the family of Muhammad, and my death the death of Muhammad and the family of Muhammad.”
—Ziyarat Ashura26
Let our centres of life and death — our minbar, our gathering places — reflect that dua.
We do not call for division. We call for clarification. For the tabyeen of the ummah to rise from within — both scholar and servant, speaker and listener, hand in hand.
If we do not do this work, we betray our own future.
The Inner Revival: Restoring Taqwa and Tawakkul in Scholar and Congregation Alike
Behind every distortion in religion — whether by scholar or congregation — lies a spiritual fracture.
It is not always ignorance. Often, it is fear. Or attachment. Or a desperate clinging to the dunya disguised as piety. The root of all misguidance is not merely misjudgment — it is the absence of God-consciousness (taqwa) and reliance on God (tawakkul).
This section is the heart of the remedy. For even the best systems of accountability will collapse — if the soul is hollow.
Taqwa: The Unseen Guard
Taqwa is not perfection. It is not external religiosity. It is the quiet fire within — the presence of God in every decision.
Imam Ali, peace be upon him, described it as:
التقوى هي الخوف من الجليل، والعمل بالتنزيل، والقناعة بالقليل، والاستعداد ليوم الرحيل
“Taqwa is fearing27 the Majestic, acting upon the revelation, contentment with little, and preparing for the day of departure.”
Neither scholar nor layman can function properly without it. Without taqwa, knowledge becomes a tool of ego, and obedience becomes blind.
If we desire reformation, we must first revive taqwa in our homes, our gatherings, and our hearts.
Tawakkul: Trusting the Path of God, Even When Costly
Many betray the truth not because they are evil — but because they fear the consequences of speaking it.
Loss of followers. Social backlash. Institutional funding. Even threats to life.
But tawakkul is the antidote. It is the refusal to compromise — because you trust that what is with God is better than what is lost in the world.
وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ
“Whoever places their trust in God — He is sufficient for them.”
—Quran, Surah al-Talaq (the Chapter of the Divorce) #65, Verse 3
The scholar must speak, even if it costs him his platform. The congregant must question, even if it costs him his popularity.
Tawakkul begins where comfort ends.
Reintroducing Sincerity as the Core Metric
We live in a time where numbers have replaced truth. Popularity has replaced piety. Presentation has replaced substance.
And yet, the Quran reminds:
إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ
“Surely the most honoured of you before God is the most God-conscious of you.”
—Quran, Surah al-Hujurat (the Chapter of the Chambers) #49, Verse 13
We must stop rewarding charisma and start recognising sincerity. We must return to judging our leaders, and ourselves, by the standard of God’s approval — not the crowd’s applause.
Imam al-Sadiq, peace be upon him, warned:
إيّاك أن ترى الرجل إذا أظهر التخشّع، والتواضع، وكثرة الصلاة والصيام، فتغترّ بذلك، حتى تنظر كيف عقلته عن المحارم
“Beware of being deceived by a man who shows outward humility, excessive prayer and fasting — until you see how he restrains himself from the forbidden.”
—Al-Kulayni30, Al-Kafi31, Volume 2, Book of Faith and Disbelief, Page 57, Hadeeth 5
Reconnecting to Dua and Ziyarah as Means of Spiritual Refinement
True change is born in the night — not in meetings or lectures — but in whispered pleas to God.
Let scholar and congregant alike return to the duas of the Ahl al-Bayt:
Dua Abu Hamza al-Thumali — the cry of the broken
Dua Kumayl — the sword of guilt sharpened with hope
Ziyarat Ashura — the anthem of principled rejection and unwavering love
اللهم اجعل قلبي بحبك متيّماً، ولساني بذكرك لهجاً، وبدني بطاعتك مشغولاً
“O God, make my heart intoxicated with Your love, my tongue fluent in Your remembrance, and my limbs occupied in Your obedience.”
— Dua Abu Hamza al-Thumali32
Imagine if every community chose just one dua to recite together each week — not merely as a ritual, but as a moment of shared reflection and understanding. Not just in Arabic, but in a language the hearts could grasp. Let the words penetrate, cleanse, and awaken.
If this became our rhythm, our habit — the very soul of the ummah would begin to change.
And it would change for the better.
Accepting That Revival Begins With the Self
It is easier to demand change from others than from ourselves. But the Quran makes it clear:
إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ
“God does not change the condition of a people until they change what is within themselves.”
—Quran, Surah al-Ra’d (the Chapter of the Thunder) #13, Verse 11
So let each of us — speaker and listener, scholar and servant — take responsibility. Before demanding reform from others, let us each purify our own niyyah (intention), our own tongues, our own homes.
This is not self-blame. It is shared responsibility.
A Final Word: The Pulpit, the People, and the Promise of Redemption
The minbar was never meant to be a throne. It was never meant to be a spotlight, nor a means of income, nor a vehicle for fame. It was carved from the tears of Sayyedah Fatimah, and it was raised on the blood of Imam Husayn.
To ascend it is to carry a trust — one that will be asked about before God.
But this is not a message of despair. It is a message of return.
We do not call for scandal. We do not call for rebellion. We call for tabyeen — for clarification, for truth to emerge from within, and for reform to rise from those very souls who had once faltered.
Even the worst of misguidance can be overturned by a single moment of sincerity.
To the Speaker Who Has Fallen Short
If you read this and feel exposed — do not harden your heart. You are not beyond redemption.
The Quran speaks of one who was gifted divine signs, yet turned away — and likened him to a dog that pants whether chased or left alone:
واتل عليهم نبأ الذي آتيناه آياتنا فانسلخ منها فأتبعه الشيطان فكان من الغاوين، ولووَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ
وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَRelate to them an account of him to whom We gave Our signs, but he cast them off. Thereupon Satan pursued him, and he became one of the perverse.
Had We wished, We would have surely raised him by their means, but he clung to the earth and followed his [base] desires. So his parable is that of a dog: if you make for it, it lolls out its tongue, and if you let it alone, it lolls out its tongue. Such is the parable of the people who deny Our signs. So recount these narratives, so that they may reflect.
— Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verses 175-176
But he is not beyond return — and neither are you.
You can rise. You can apologise. You can seek forgiveness from the people and from God. You can reform. And in doing so, you will be greater than before.
Did not Hur ibn Yazid al-Riyahi — the commander who blocked the path of Imam Husayn — find his way back?
لقد كنت أول خارج إلى قتالك وأريد أن أكون أول من يستشهد بين يديك
“I was the first to stand against you, and now I desire to be the first to be martyred before you.”
And Imam Husayn embraced him.
To the Congregation Who Feels Powerless
You are not weak. Your voice, your dua, your sincerity matters.
You have the right — and the obligation — to ask, to learn, to clarify, to seek justice. You are not here to clap and nod. You are here to uphold the legacy of Karbala.
Sayyedah Zaynab, peace be upon her, was not an orator trained in rhetoric. She was a believer filled with pain and clarity. And she shook the throne of Yazid.
Let your presence, your refusal to be silent, your commitment to sincerity — be your tabyeen.
To Us All: The Awaited is Watching
Imam al-Mahdi, may our souls be his ransom, and may God hasten his return, is not absent because we lack scholars — but because we lack truthfulness. The world is not deprived of lectures — it is deprived of trustworthy hearts.
The Quran warns:
وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَادَةً عِندَهُ مِنَ اللَّهِ
“And who is more unjust than one who conceals a testimony they have from God?”
—Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse 140
To remain silent when the truth is known — is to wound the mission of our beloved Imam al-Hujjah, may our souls be his ransom.
Let us prepare for him — not just with slogans, but with courage, ethics, accountability, and hearts cleansed of fear, and filled with love.
The Beauty of Redemption
What is broken can be rebuilt.
What was buried beneath years of ritual and routine can be unearthed — with sincerity, dua, and action.
The minbar can once again become a minaret of guidance. The community can once again become the extension of Karbala. The speaker can once again be a servant. And the congregation can once again be a force for truth.
Let us meet our Imam — not as people confused and divided, but as a clarified ummah, whose hearts are upright and tongues truthful.
And let it be known:
Every drop of blood spilt on Ashura, every tear shed in Arbaeen, every line recited in Ziyarat — they were all calls to clarity. To tabyeen.
Conclusion
Clarifying for the Sake of God
In a world flooded with voices, platforms, and personalities, we must return to the foundational truth: it is not knowledge alone that saves — it is sincerity, courage, and action. When clarification (tabyeen) is made, and yet the speaker persists in error, or the listener clings to passivity, the fault lies no longer in ignorance — but in the soul.
And yet, this ummah is not lost. Not while there is still breath to seek forgiveness. Not while there are still hearts that tremble when they remember Karbala. Not while the pulpit can still be reclaimed — and the congregation can still rise with insight.
The time has come for a new culture of accountability. Not one rooted in anger or scandal, but in love for the truth and hope in reform. The minbar belongs not to the loudest, but to the most God-conscious. And the path to the Imam is lit not by slogans, but by sincere hearts willing to be clarified — and to clarify others.
In the next session of this series — we will turn our gaze to the generation standing on the threshold of leadership. A generation hungry for meaning, drowning in contradiction, and yet full of potential. If the youth are not clarified, they will become either weapons in the hands of falsehood — or victims of its betrayal.
The question now is: Who will guide them — and who will stand between them and the edge?
Supplication-Eulogy #12: The Cry Beneath the Pulpit
Second Night of Arbaeen - The Cry Beneath the Pulpit
O God…
We are the people of Kufa.Not by tongue, but by silence.
Not by sword, but by negligence.
Not by betrayal in the open — but by betrayal through inaction.
We saw the distortion of the truth. We heard the twisting of Your Book.
We witnessed the pulpit become a pedestal —
And we… we said nothing.O God, O our God…
The pulpit once shook with the voice of truth.
It was the echo of Ali.
It was the thunder of Zaynab.
It was the stand of Sajjad.But now it is soft with cowardice.
Heavy with fear.
Decorated with titles, salaries, microphones, lights —
Yet stripped of sincerity.Forgive us.
Forgive us for watching righteous men turned away from the mosque.
Forgive us for letting superstition replace the Sunnah.
Forgive us for closing our eyes when the corpse was buried without ghusl,
And no one cried, and no one questioned, and no one trembled at the Throne.O our Lord, You said in Your Book:
“And stop them — for they shall be questioned.”
—Quran, Surah as-Saffat (the Chapter of the Rangers) #37, Verse 24Will You not ask us why we did not speak?
Why we allowed the trust to be broken?
Why we let men climb the pulpit whose souls had no weight?O our Lady Zaynab…
Did you not say to the people of Kufa:
“Are you weeping now? May your tears never cease!”Today, we too weep.
But not for tragedy alone —
We weep because we are part of the betrayal.
We weep because we saw wrong and left it uncorrected.
We weep because we feared the scholar more than God.Ya Sahib az-Zaman…
O Hidden One…
O our Mahdi…We know you are watching.
We know your heart bleeds every time the pulpit is misused.
We know you remember your grandfather —
As the head of Husayn was raised on a spear,
And yet we remain quiet as the truth is trampled under polished shoes.We are ashamed.
“My God, I have wronged my soul by how I’ve looked after it — woe to it if You do not forgive it.”
—Dua Abu Hamza35Cleanse our souls.
Cleanse the pulpits.
Cleanse our teachers and our students and our gatherings.Do not leave us to ourselves.
We call upon You with broken voices.
We plead with You in the name of Zaynab in Kufa,
Of Sajjad in chains,
Of Husayn in Karbala…“Surely I shall lament you morning and evening,
And I shall weep for you in place of tears, blood.”
—Ziyarat Nahiya al-Muqaddasah36O Imam of our time…
Return.But do not return to find us as enemies.
Return to a people purified by tabyeen.
A people ready to speak, to listen, to obey God over ego.A people no longer drunk on reputation and fear.
A people who have remembered Zaynab’s cry…
And turned it into a whisper beneath the Throne.
And from Him alone is all ability and He has authority over all things.
Adapted from Ziyarat Arbaeen. The original from Ziyarat Arbaeen is in the singular form, I have taken the liberty of pluralising it:
The original Arabic and English translation is as follows:
اَلسَّلَامُ عَلَيْكَ يَا بْنَ رَسُولِ اللَّهِ
اَلسَّلَامُ عَلَيْكَ يَا بْنَ سَيِّدِ الْأَوْصِيَاءِ
أَشْهَدُ أَنَّكَ أَمِينُ اللَّهِ وَابْنُ أَمِينِهِ
عِشْتَ سَعِيداً وَمَضَيْتَ حَمِيداً وَمُتَّ فَقِيداً مَظْلُوماً شَهِيْداً
وَأَشْهَدُ أَنَّ اللَّهَ مُنْجِزٌ مَا وَعَدَكَ
وَمُهْلِكٌ مَنْ خَذَلَكَ وَمُعَذِّبٌ مَنْ قَتَلَكَ
وَأَشْهَدُ أَنَّكَ وَفَيْتَ بِعَهْدِ اللَّهِ
وَجَاهَدْتَ فِي سَبِيلِهِ حَتَّى أَتَاكَ الْيَقِينُ
فَلَعَنَ اللَّهُ مَنْ قَتَلَكَ وَظَلَمَكَ
وَلَعَنَ اللَّهُ أُمَّةً سَمِعَتْ بِذَلِكَ فَرَضِيَتْ بِهِ
اللَّهُمَّ إِنِّي أَشْهَدُكَ أَنِّي وَلِيٌّ لِمَنْ وَلَاكَ
وَعَدُوٌّ لِمَنْ عَادَاكَ
بِأَبِي أَنْتَ وَأُمِّي يَا بْنَ رَسُولِ اللَّهِPeace be upon you, O son of the Messenger of God.
Peace be upon you, O son of the Master of the Successors.I bear witness that you are the trustee of God and the son of His trustee.
You lived a blessed life, departed praiseworthy, and died a martyr, deprived and wronged.
And I bear witness that God will fulfil what He promised you,
and will destroy those who abandoned you, and punish those who killed you.
And I bear witness that you fulfilled the covenant of God,
and strove in His way until certainty (death) came to you.So may God’s mercy be away from those who killed you and wronged you,
and God’s mercy be away from the nation that heard of this and was pleased with it.O God, I make You my witness that I am a friend to those who befriend him (Husayn),
and an enemy to those who are hostile to him.
May my father and mother be sacrificed for you, O son of the Messenger of God.
I have made the following changes to the Arabic so as to pluralise:
أَشْهَدُ (ashhadu) - "I bear witness" (singular, first person)
Changed to نَشْهَدُ (nashhadu) - "We bear witness" (plural, first person). This is a change in the verb conjugation.
إِنِّي (inni) - "Indeed I" or "I am" (the ya at the end indicates "my" or "I")
Changed to إِنَّا (inna) - "Indeed we" or "We are" (the na at the end indicates "our" or "we").
وَلِيٌّ لِمَنْ وَلَاكَ (waliyyun li-man walaaka) - "a friend to those who befriend you" (singular noun "friend")
Changed to أَوْلِيَاءُ لِمَنْ وَلَاكَ (awliyaa'u li-man walaaka) - "friends to those who befriend you" (plural noun "friends").
وَعَدُوٌّ لِمَنْ عَادَاكَ (wa aduwwun li-man aadaaka) - "and an enemy to those who are hostile to you" (singular noun "enemy")
Changed to وَأَعْدَاءُ لِمَنْ عَادَاكَ (wa a’adaa’u li-man 'aadaaka) - "and enemies to those who are hostile to you" (plural noun "enemies").
بِأَبِي أَنْتَ وَأُمِّي (bi-abi anta wa ummi) - "May my father and mother be sacrificed for you" (literally "with my father and my mother, you")
Changed to بِآبَائِنَا وَأُمَّهَاتِنَا (bi-aabaa'inaa wa ummahaatinaa) - "May our fathers and our mothers be sacrificed for you."
أَبِي (abi) "my father" (singular possessive) became آبَائِنَا (aabaa'inaa) "our fathers" (plural noun + plural possessive pronoun).
أُمِّي (ummi) "my mother" (singular possessive) became أُمَّهَاتِنَا (ummahaatinaa) "our mothers" (plural noun + plural possessive pronoun).
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).
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
Ali ibn Ibrahim al-Qummi (d. circa 919 CE / 307 AH) was a towering figure in early Shia scholarship and a pivotal authority in the transmission of Hadeeth and Quranic exegesis. Flourishing during the 9th and early 10th centuries CE (3rd and 4th centuries AH), his profound knowledge and meticulous approach to narrating traditions from the Ahl al-Bayt earned him immense respect among his contemporaries and subsequent generations. His seminal work, Tafsir al-Qummi, remains an indispensable resource for understanding the Quran from an Imamiyyah perspective, drawing heavily on narrations from the infallible Imams. Through his dedicated efforts, al-Qummi played a crucial role in preserving and disseminating the authentic teachings of the Prophet’s Household, solidifying his legacy as a foundational pillar of Shia intellectual heritage.
Tafsir al-Qummi is one of the earliest and most respected Shia commentaries on the Holy Quran, compiled by the renowned scholar Ali ibn Ibrahim al-Qummi (d. circa 919 CE / 307 AH). This tafsir is highly valued within the Shia tradition for its direct reliance on narrations from the Ahl al-Bayt, as al-Qummi meticulously transmits explanations and interpretations attributed to the infallible Imams. Composed in the 9th and early 10th centuries CE (3rd and 4th centuries AH), Tafsir al-Qummi offers a unique window into the early Imamiyyah understanding of the Quran, preserving authentic teachings that have shaped Shia exegesis for centuries. Its enduring influence continues to guide scholars and believers seeking a deeper, tradition-rooted comprehension of the Quranic message.
See Note 2.
See Note 3.
See Note 2.
See Note 3.
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
See Note 2.
See Note 3.
Ziyarat Aal-e-Yaseen is a significant prayer in Shia Islam, deeply connected to Imam Mahdi, the prophesied redeemer. Considered a Hadeeth Qudsi (see Note 7), a direct communication from God, this Ziyarat is found in important texts like Mafatih al-Jinaan.
It equates the term "Aal-e-Yaseen" with "Aal-e-Muhammad," emphasising its importance and connection to the Prophet's family.
Reciting this Ziyarat is not only a way to pay respects to Imam al-Mahdi but also a means of affirming core Islamic beliefs and seeking relief from oppression, making it a central practice for many Shia Muslims.
See Note 13.
See Note 10.
Ziyarat Arbaeen is one of the most significant and spiritually profound acts of devotion in the Shia tradition. It is traditionally recited on the 20th of Safar, marking forty days after the martyrdom of Imam Husayn (peace be upon him) and his loyal companions in Karbala - but it can be recited at any time. This ziyarat is not only a tribute to the unparalleled sacrifice of Imam Husayn, who gave everything for the sake of God and to save humanity from ignorance and misguidance, but it is also a reaffirmation of the values he stood for—justice, truth, and steadfastness in faith. Millions of Shia Muslims from around the world walk to Karbala each year, expressing their love and loyalty to the Imam and renewing their commitment to his cause. The words of Ziyarat Arbaeen beautifully encapsulate the mission of Imam Husayn and serve as a reminder for believers to uphold his legacy in their lives.
See Note 10.
See Note 10.
See Note 2.
See Note 3.
See Note 10.
Ziyarat al-Jaamiah al-Kabirah is a highly esteemed and comprehensive Ziyarat in Shia Islam, attributed to the tenth Imam of the Muslims, Imam Ali al-Hadi, serving as a universal salutation applicable to all twelve Imams.
The name itself, meaning "the comprehensive great visitation," reflects its all-encompassing nature. Its significance lies in its eloquent description of the Imams' spiritual status, virtues, and divinely appointed roles, emphasising their knowledge, infallibility, and intercessory power.
This Ziyarat, found in key Shia texts like Mafatih al-Jinan, is recited by pilgrims at the Imams' shrines or from afar, and is studied for its profound theological statements about the Ahl al-Bayt's relationship with God and their role as guides for humanity, making it a central text in Shia spirituality and doctrine.
See Note 2.
See Note 3.
See Note 10.
Ziyarat Ashura is the most powerful and spiritually transformative visitation prayer for Imam Husayn, recited by Shia Muslims worldwide—especially during Muharram and Arbaeen. This sacred text, narrated from Imam al-Baqir and preserved in Kamil al-Ziyarat, embodies the eternal covenant of loyalty (wilayah) to the Master of Martyrs while vehemently disassociating (tabarra) from his oppressors. Its profound appeals—like "اللَّهُمَّ اجْعَلْ مَحْيَايَ مَحْيَا مُحَمَّدٍ وَآلِ مُحَمَّدٍ" ("Make my life like Muhammad’s family’s life")—merge our destiny with the Ahl al-Bayt’s purified path. Beyond mourning, Ziyarat Ashura is a spiritual weapon, offering divine rewards and protection, as emphasised in hadeeths where Imam al-Sadiq called it "the most effective means for answered prayers." By reciting it with sincerity, believers spiritually join Imam al-Mahdi’s army, pledging to uphold Imam Husayn’s revolution until the Day of Judgment.
It should be noted that the meaning of fear here is more akin to a reverential fear, rather than a fear based on terror.
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).
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).
See Note 2.
See Note 3.
Dua Abu Hamza al-Thumali is one of the most profound and spiritually rich supplications in the Shia tradition, attributed to Imam Ali ibn al-Husayn Zayn al-Abedeen (peace be upon him) and transmitted by his close companion Abu Hamza al-Thumali. Traditionally recited during the pre-dawn hours of the holy month of Ramadan, this duʿāʾ is renowned for its eloquent expression of humility, repentance, and hope in God’s mercy. It guides the believer through themes of self-reflection, acknowledgment of human shortcomings, and the boundless compassion of the Divine, making it a cherished part of nightly worship for generations of Shia Muslims. The text of Dua Abu Hamza is preserved in classical sources such as Shaykh al-Tusi’s Misbah al-Mutahajjid, and continues to inspire hearts with its intimate tone and deep spiritual insight.
Abu Mikhnaf, whose full name was Lut ibn Yahya ibn Saeed ibn Mikhnaf al-Azdi, was a pivotal early Islamic historian and genealogist, born around 90 AH (c. 709 CE) and passing away in 157 AH (c. 774 CE). He is particularly revered by a Shia audience for his meticulous compilation of historical accounts, most notably his "Maqtal al-Husayn," which stands as one of the earliest and most authoritative narratives detailing the tragedy of Karbala. While he was not a Shia himself, his work is highly valued for its detailed preservation of events and testimonies from the immediate aftermath of the tragedy, providing crucial insights into the sacrifices of Imam Husayn (peace be upon him) and his companions, and serving as a foundational source for subsequent Shia historical and devotional literature.
Abu Mikhnaf’s Maqtal Imam Husayn is regarded as one of the earliest and most significant historical sources documenting the events of Ashura and the martyrdom of Imam Husayn (peace be upon him) in Karbala. Compiled in the 2nd century AH (8th century CE), this work draws upon eyewitness testimonies and oral reports from those closely connected to the tragedy, offering a vivid and detailed account of the suffering, bravery, and steadfastness of Imam Husayn and his loyal companions. For the Shia community, Maqtal Imam Husayn is not only a historical record but also a deeply moving narrative that preserves the spiritual and moral lessons of Karbala, inspiring generations to uphold the values of justice, sacrifice, and resistance against oppression. The influence of Abu Mikhnaf’s Maqtal can be seen in later Shia literature and majalis, where its accounts continue to shape the collective memory and devotional practices surrounding the commemoration of Ashura.
See Note 32.
Ziyarat Nahiyah al-Muqaddasah (الزيارة الناحية المقدسة) is a profound and deeply moving visitation text revealed by Imam al-Mahdi and narrated through reliable chains in Kamil al-Ziyarat. It is a sacred address to Imam Husayn on Ashura, expressing both profound love for the Master of Martyrs and divine wrath against his oppressors. Unlike Ziyarat Ashura, it includes detailed curses not only on the direct killers but also on those who approved of Karbala through silence or complicity—captured in powerful lines like 'اللَّهُمَّ الْعَنْ أُمَّةً سَمِعَتْ بِذٰلِكَ فَرَضِيَتْ بِهِ' (O God, exclude from your mercy a people who heard of this crime and were pleased with it). Reciting this ziyarat—especially on Ashura or at Imam Husayn’s shrine—renews our covenant of loyalty and dissociation from tyranny, while connecting us to the Hidden Imam’s own lament for his grandfather. It is a timeless weapon of the Shia, preserving the raw truth of Karbala across generations.