[2] Tabyeen (Clarification) - Understanding Tabyeen
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 الْحُسَيْنِPeace 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 second in our series of sessions, for the nights of Ashura and Arbaeen, on the subject of tabyeen (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.
So once more, while these sessions can sometimes feel a little long, and perhaps overwhelming, the content herein is important and I would ask that everyone please be patient and do read through to the end, and also follow through the previous and future sessions in this series.
The previous sessions can be found here:
Video of the Majlis (Sermon/Lecture)
Audio of the Majlis (Sermon/Lecture)
Recap
In the opening session of this series, we began by exploring the tragic reality that within fifty years of the passing of the Prophet Muhammad, the Muslim community had strayed so far from the truth that it became complicit in the slaughter of his beloved grandson, Imam Husayn, and his companions.
The session traced the roots of this catastrophe to a singular, neglected duty: the jihad of clarification (tabyeen). This failure to uphold truth allowed tyranny to masquerade as leadership, and misguidance to parade as faith.
We examined authenticated narrations from both Sunni and Shia sources affirming the lofty station of Imam Hasan and Imam Husayn as Sayyidiya Shabaab Ahl al-Jannah (the leaders of the youth of Paradise).
Yet, despite their known status, the Ummah permitted Yazid — a man who openly mocked revelation — to rule in their name.
The words of Imam Husayn in his sermon at Mina condemned the silence of the scholars and elites, warning that those who witness tyranny and do not resist it by word or deed are complicit in the crime.
This session also explored how Satan’s ancient vow — to lie in wait upon the straight path — finds its fulfilment not merely through physical warfare, but through intellectual distortion, media manipulation, and theological confusion. Quranic verses (such as Surah al-A‘raaf, 7:16–17 and Surah al-Kahf, 18:103–106) warned of a people who believe they are doing good while they are in fact straying far from God.
The session closed by establishing the central theme of the series: that tabyeen is not optional.
It is a divine trust, a duty upon the scholars, thinkers, and believers in every age. The pen, the pulpit, and the intellect are all weapons in this sacred battle. Just as Sayyedah Zaynab upheld the truth in the courts of falsehood, so too must we.
In the face of systemic distortion — whether political, theological, or historical — we are called to rise, not with weapons alone, but with speech, reason, ethics, and conviction.
This is the jihad of our time. This is Tabyeen.
Tabyeen (Clarification) - Understanding Tabyeen
The Nature of the Soft War and the Jihad of Clarification
Among the most critical forms of jihad (struggle) in our time is the jihad of intellect and clarification—a struggle waged not with weapons, but with truth, insight, and resolve. It is a battle waged against distortion, misinformation, and the deliberate manipulation of public perception. Whenever an individual rises to protect society from confusion, misinformation, or deception—striving to awaken awareness and illuminate the truth—such a person is engaged in a great form of jihad.
Today, in addition to the enemy’s overt military aggression, we face an even more dangerous and insidious campaign: the soft war. Unlike conventional warfare, the soft war infiltrates minds and reshapes worldviews. It targets the moral compass and ideological resilience of nations. This war is fought through propaganda, misinformation, and the deliberate inversion of truth and falsehood.
In this war, the enemy employs two primary manoeuvres:
Severing the connection between people and truth, undermining their moral and spiritual steadfastness.
Reversing reality, portraying lies as truth and oppressors as victims.
Through the immense machinery of global media, the enemy constructs narratives so forcefully and convincingly that even the informed may become confused. This is a war not of bullets, but of narratives—of presenting a world upside down, where truth is condemned and falsehood is celebrated.
Consider a striking example: for years, a brutal bombing campaign has been waged against the oppressed people of Yemen. Civilians have been targeted in their homes, schools, hospitals, and on the streets. An economic blockade has prevented even food, medicine, and fuel from reaching them. This has been carried out by aggressive regimes in the region, with full support from the United States and its allies.
And yet, when the Yemeni people respond with a single defensive operation, a deafening outcry emerges: “This is terrorism!” or “This is aggression!”—broadcasted across international platforms, echoed even by the United Nations, which often fails to condemn years of prior violence but rushes to denounce a single act of self-defence. Such a response reveals the moral collapse of global institutions, where truth is not merely buried—it is reversed.
Another case: the very government that holds the world’s largest arsenal of nuclear weapons, and is the only one to have ever used them—the United States—now claims to be a global champion against weapons of mass destruction. Over two hundred thousand lives were extinguished in moments in Hiroshima and Nagasaki, and yet it is this same nation that raises the slogan of peace and disarmament.
The absurdity deepens. A regime that supports a ruler who murdered and dismembered a journalist with a saw (referring to Jamal Khashoggi), boldly proclaims itself a defender of human rights. It is this same regime that created, funded, and armed terrorist groups such as ISIS, only to later declare war on them—using their presence as a pretext to establish military bases, loot resources, and justify continued occupation of sovereign lands.
These are not theories. They are realities admitted by officials themselves.
In another example, we see relentless hostility towards the presence of resistance movements in countries like Syria and Iraq. Yet, in many cases, this presence was purely political or advisory—and, where military, it was at the explicit request of legitimate governments. In contrast, the occupying powers established bases without consent, with no legal or moral justification.
All of this is done while truth is drowned in layers of distortion. What is illegitimate is declared legal. What is defensive is labelled terrorism. What is rooted in justice is portrayed as disorder.
This is why the jihad of clarification is not optional. It is a divine duty. It is a struggle of the tongue, the pen, and the mind. And it is a response to the inversion of truth that defines our era.
Propaganda, Distortion, and the Weaponisation of Media
In this era of accelerated communication, the tools of mass influence have been weaponised. The ability to shape perception has become a central theatre of warfare. With calculated precision, the enemy manufactures illusions, presenting falsehood as noble resistance and vilifying truth as extremism.
This strategy is not merely theoretical—it is deeply embedded in historical and contemporary events. One such example is the systematic attempt to revise and sanitise the image of corrupt regimes, such as the Pahlavi dynasty.
In recent years, some have sought to repaint the brutalities and failures of that period as mere exaggerations or even fabrications. They ask, “Was it really that bad?” or “Why did a revolution even take place?”
Such questions are seeded not from objective curiosity but from a deliberate effort to cast doubt upon the moral legitimacy of the Islamic awakening that followed.
Efforts have even been made to resurrect the reputation of figures such as Amir Abbas Hoveydeh and Mohammad Reza Pahlavi—men whose governance was steeped in foreign dependency, elitist corruption, and subservience to colonial powers.
Despite attempts to glorify their image, even the most sympathetic accounts cannot avoid acknowledging their betrayals. This whitewashing of history is part of a larger movement to invalidate the very foundations of the revolution and to implant doubt in the hearts of those who did not live through it.
Similarly, we are witness to an intensifying media war akin to the early days of the eight-year imposed war against the fledgling Islamic Revolution.
At that time, the defenders of the land lacked even the most basic weapons—no RPGs, no anti-tank equipment—facing a massive mechanised army. And yet, by the grace of God, they prevailed.
Today, the battle is just as fierce, but its weapons are different. It is a battle not of tanks and trenches but of narratives, perception, and morale. The enemy possesses an arsenal of media tools, platforms, and influencers. Their objective is not merely territorial—it is psychological. It is to make the oppressed feel weak, defeated, and incapable of standing.
They do not stop at external attack; they work from within, planting despair and resignation. They flood the public psyche with phrases like:
“It’s impossible.”
“There’s no point.”
“We cannot succeed.”
These are not casual expressions—they are psychological weapons, sapping the willpower of societies from the inside out.
At such times, the obligation to clarify becomes urgent. Clarification is not just about countering lies—it is about restoring confidence, rekindling purpose, and reaffirming identity. Without clarification, people begin to internalise the distortions. They begin to question what they once knew. This is the subtle poison of psychological warfare—it kills not the body, but the soul.
The Quran warns against this passivity:
وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ
“When God made a covenant with those who were given the Book: ‘You shall surely clarify it for the people and not conceal it.’”
— Quran, Surah Aal-e-Imraan (The Chapter of the Family of Imraan) #3, Verse #187
This command is not confined to the scholars of old—it is a living command, binding upon all who possess knowledge and insight in the face of distortion.
Clarification as a Quranic Duty and Shield Against Sedition
The campaign of distortion does not merely target political memory or historical events—it seeks to disrupt clarity, to entangle minds in confusion, and to blur the lines between truth and falsehood.
In such moments, the greatest danger is fitnah (sedition): a state in which it becomes difficult to distinguish friend from foe, sincerity from deception, and guidance from misguidance.
Sedition clouds the intellect. It breeds hesitation. It forces the believer to doubt their own moral compass. This is why clarification is not a secondary virtue—it is the remedy to fitnah. In the words of the Commander of the Faithful, Imam Ali:
إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ، وَأَحْكَامٌ تُبْتَدَعُ، يُخَالَفُ فِيهَا كِتَابُ اللَّهِ، وَيَتَوَلَّى عَلَيْهَا رِجَالٌ رِجَالًا، عَلَى غَيْرِ دِينِ اللَّهِ
“The beginning of the occurrence of seditions is desires that are followed and rulings that are innovated—opposed to the Book of God. People assist one another upon these, even though they oppose the religion of God.”
Imam Ali continues:
وَلَوْ أَنَّ الْبَاطِلَ خَلَصَ مِنْ مِزَاجِ الْحَقِّ لَمْ يَخْفَ عَلَى الْمُرْتَادِينَ، وَلَوْ أَنَّ الْحَقَّ خَلَصَ مِنْ لَبْسِ الْبَاطِلِ لانْقَطَعَتْ عَنْهُ أَلْسُنُ الْمُعَانِدِينَ، وَلَـٰكِنْ يُؤْخَذُ مِنْ هَذَا ضِغْثٌ، وَمِنْ هَذَا ضِغْثٌ، فَيُمْزَجَانِ، فَهُنَالِكَ يَسْتَوْلِي الشَّيْطَانُ عَلَى أَوْلِيَائِهِ
“Had falsehood been unmixed, it would not be hidden from the seekers of truth. Had truth been pure and free of falsehood, those who hate it would be silenced. But a portion is taken from here and another from there—truth and falsehood are mixed. In such a case, Satan dominates those who follow him.”
This mixing is the hallmark of our age.
Truth is not denied—it is diluted.
Falsehood is not always bold—it is concealed within familiar words and noble slogans.
What, then, is the remedy to such confusion?
The answer lies in clear, confident, principled clarification. In moments where movements emerge bearing misleading slogans, or when elections, protests, or political shifts create uncertainty, it becomes the obligation of the thinking elite to set the record straight.
Silence at such times is not neutrality—it is complicity. Ambiguity aids the enemy. Clarification hinders the advance of falsehood, while confusion furnishes it with cover.
Every person of insight has a duty, especially those whose words carry weight—scholars, speakers, educators, and public figures. They must:
Draw clear boundaries between truth and error.
Speak out against falsehood, even if it wears the garb of legitimacy.
Illuminate murky discourse with Quranic light and historical perspective.
This duty transcends partisanship. It is not the task of one political camp or ideology. In the Islamic framework, all are accountable. Every group, especially those within positions of influence, must declare their stance:
Are you aligned with the oppressors or against them?
Do you stand with the arrogant powers of the world or in disassociation from them?
To remain silent in times of confusion is to allow deception to deepen. The enemy thrives in the smoke-filled arenas of obscurity—where truth is not outright denied, but quietly suffocated.
Therefore, as believers, as thinkers, as inheritors of the Quranic call to bear witness to truth—we must never tire of clarification. It is not only a defence—it is a form of jihad, and one that is desperately needed in this age of engineered confusion.
Clarification in Islamic History — From the Prophet to Imam Ali
Clarification is not simply a modern necessity; it is a divine sunnah, exemplified in the lives of the Prophets and the Imams. The Quran itself bears witness to moments when the Prophet Muhammad was commanded to clarify, even when doing so would invite slander or social backlash.
One such instance is the episode involving Zayd ibn Haritha and Zaynab bint Jahsh. The Prophet was commanded to marry her after her divorce from Zayd, a former slave and adopted son of the Messenger, in order to break an unjust social custom that equated adoption with biological lineage.
This caused murmurs and accusations among the people, yet God instructed the Prophet to proceed and clarify the divine wisdom behind the action:
مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ ٱللَّهُ لَهُ ۖ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۚ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًۭا مَّقْدُورًا
“There is no blame on the Prophet concerning what God has ordained for him. Such has been God’s way with those who passed earlier—and God’s command is bound to be fulfilled.”
— Quran, Surah al-Ahzaab (the Chapter of the Confederates) #33, Verse #38
In this instance, the Prophet did not retreat from his duty to clarify a misunderstood matter, even though it was socially sensitive. He became a living sacrifice for truth, and God defended him, making the reality clear to all.
This model of proactive clarification is fundamental to Islamic guidance.
The Imams continued this legacy.
During the caliphate of Imam Ali, the greatest challenges he faced were not from open disbelievers, but from those who claimed Islam, prayed, and spoke the language of faith—yet deviated from the truth.
This was no simple test.
Unlike the early battles of Islam, where lines were visibly drawn between Muslims and idolaters, the trials of Imam Ali were marked by ambiguity and internal sedition.
Many of those who opposed him had once stood beside the Prophet. Some were companions, respected and recognised.
This made the situation immensely difficult.
Even notable figures like Abdullah ibn Masoud—praised for his piety and knowledge—struggled to see clearly during the turmoil of Siffien. He is reported to have said to Imam Ali:
يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّا شَكَكْنَا فِي هَذَا الْقِتَالِ عَلَى مَعْرِفَتِنَا بِفَضْلِكَ
O Commander of the Faithful, we are in doubt regarding this battle, despite our knowledge of your virtue
Such doubt among the elites is deeply corrosive. It eats away at the clarity of truth and weakens the resolve of a righteous movement—like termites undermining the very pillars of a just society.
As the political atmosphere became increasingly clouded, the burden of clarification fell on companions like Ammar ibn Yasir. His words and interventions were instrumental in exposing falsehood and guiding the hesitant.
Yet, by the time of Imam Hasan, even this clarity had diminished.
The murkiness had thickened. The lines had blurred further.
Sedition had triumphed over discernment.
This, too, was foreseen by Imam Ali:
يَأْخُذُ مِنْ هَذَا ضِغْثًا وَمِنْ هَذَا ضِغْثًا فَيُمْزَجَانِ، فَهُنَالِكَ يَسْتَوْلِي الشَّيْطَانُ عَلَى أَوْلِيَائِهِ، وَيَنْجُو الَّذِينَ سَبَقَتْ لَهُم مِّنَ ٱللَّهِ ٱلْحُسْنَىٰ
“A portion is taken from here and another from there—truth and falsehood are mixed. In such a case, Satan dominates his friends, and only those are saved upon whom God has bestowed His grace.”
In contrast, at the time of the Prophet, clarity was often easier. The polytheists were open enemies. Their crimes were known, their enmity clear.
The Muslims who had emigrated (muhajirun) remembered who had beaten them, imprisoned them, and usurped their properties.
Even the conspiracies of the Jewish tribes in Madinah—like Banu Qurayza—were exposed, and when justice was meted out, no one expressed hesitation, for the battlefield was illuminated.
But in the age of internal sedition, clarity fades. Slogans are co-opted. Believers turn against each other.
The true challenge of Imam Ali time—and likewise our own—is to discern within the fog, to remain anchored in revelation and insight, and to carry out the duty of clarification, regardless of how murky the terrain becomes.
Lessons from History and the Role of Strategic Propagation
The pattern of internal sedition and confusion, witnessed during the time of Imam Ali and later intensified during the era of Imam Hasan, was not merely the result of emotional unrest or political intrigue—it was the outcome of a systemic failure in political and theological analysis.
Many sincere Muslims, though committed in worship and faith, lacked the clarity and discernment required to navigate complex crises. They hesitated, wavered, or were swayed by deceptive arguments.
In studying the five years of Imam Ali’s governance, one concludes that the most critical factor behind the failures and setbacks was not a lack of piety, but a weakness in insight and analysis.
Had this clarity been present, many who fought on the wrong side of history might have stood in the ranks of truth. Instead, they followed misplaced loyalties, tribal impulses, or superficial slogans—thinking they fought for righteousness, when in fact, they stood against the Wali of God.
This is the same danger that confronts us today. The forces of falsehood often clothe themselves in religious language, adopting the very terminology of the righteous while emptying it of its true meaning. In such an environment, clarification is no longer a recommendation—it is a survival imperative.
But clarification alone is not enough. It must be part of a strategic programme of propagation—one that understands the needs of the time, speaks the language of the people, and anticipates the distortions that are likely to arise. This cannot be the work of lone individuals operating in isolation. It requires:
Planning,
Collective insight,
An understanding of the audience, and
A unified narrative rooted in divine guidance.
Indeed, in Islamic history, the most intense efforts of the Prophet were not spent only on open enemies, but on hypocrites and internal saboteurs. Likewise, Imam Ali’s energies were consumed in fighting those who claimed to uphold Islam, yet opposed its divine leadership. These were not merely political adversaries—they were ideological distorters, and their legacy continues to poison the Muslim world today.
At the time of the Battle of Badr, the truth was manifest. The lines were clear. The enemy was openly hostile. But the true trial lies in those moments when the enemy claims to be your brother, when slogans are shared, and attire is the same—but the soul has deviated.
The worst calamity is not external pressure, but internal erosion.
When Muslims lose clarity, they begin to question the obvious. They become paralysed in doubt. That is why strategic, consistent, and tailored propagation must be part of any Islamic revival.
The duty of those on the pulpits, in the seminaries, and in the fields of education is to speak in a way that clarifies, not confuses. To simplify without diluting. To awaken without provoking fitnah.
Not all are equipped to do this. Some may falter, some may err in tone or substance. That is why it must be the task of organised, conscious, and God-fearing groups, to take this mission seriously. God willing, this task can and must be fulfilled.
The Modern Arena — Clarification in the Face of Global Propaganda
Today, the need for clarification is no less urgent than it was in the time of the Imams. The battlefield, however, has shifted. It is no longer defined solely by armies and empires, but by ideological warfare, digital distortion, and psychological infiltration.
The enemy has realised that to weaken a nation, it is not always necessary to destroy its infrastructure—one need only confuse its people, distort their beliefs, erode their trust in their values, and shatter their hope.
This is the real objective of modern propaganda.
Through satellite channels, online platforms, social media influencers, entertainment narratives, and even educational institutions, a new form of colonisation is underway—a colonisation of the mind.
And who are the primary targets? Not the elders, nor the firmly grounded scholars. It is the minds of the youth that are most aggressively pursued.
If the younger generation can be alienated from their faith, divorced from their identity, and made to feel ashamed of their history, then the enemy has no need to fight further.
A generation that doubts itself will never resist.
This is the goal behind the barrage of distortion:
To present oppression as progress,
Submission to global hegemony as modernity,
And resistance to injustice as extremism.
They wish to convince the Muslim Ummah that its principles are outdated, its scriptures irrelevant, and its scholars obsolete. This is not mere criticism—it is a coordinated campaign to hollow out the spiritual and intellectual core of Islamic civilisation.
Parallel to sanctions and political pressure, there is the distortion of realities—both domestic and international. Every weakness within a Muslim country is magnified a hundredfold, while every success is silenced.
Any internal voice that echoes the enemy’s narrative is amplified and celebrated by foreign media. If one speaks against their own nation’s scholars, martyrs, or values, they are instantly embraced by platforms hostile to Islam.
On the other hand, anyone who speaks of resistance, of self-reliance, or of spiritual dignity is labelled dangerous or regressive.
The result is a strategic demoralisation of the masses, especially the youth. They are made to feel as though their society is hopeless, their future bleak, and their values irrelevant.
The Quran warns us of this tactic. In describing the enemies of divine truth, it says:
إِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًۭٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ
“If the fly snatches away anything from them, they cannot retrieve it from it. Weak is the seeker, and weak the sought.”
— Quran, Surah al-Hajj (the Chapter of the Pilgrimage) #22, Verse #73
Such is the state of those who chase illusion and abandon truth.
But this campaign of distortion is not only about weakening morale. It also seeks to pressure populations into false solutions.
It whispers:
“If you wish to be free from sanctions, you must compromise with the oppressor.”
“If you want relief, you must surrender.”
This is not relief—it is capitulation. It is the surrender of one’s divine duty in exchange for a fleeting convenience.
However, by the grace of God, the majority of the Ummah remains steadfast. The voices of truth have not been silenced, and the banner of clarity has not fallen.
But this state of resilience must not breed complacency.
If the movement of distortion gains ground, it will not only damage perceptions—it will weaken determination. And if determination is lost, then both resistance and revival are placed in jeopardy.
That is why, if the campaign of distortion is defeated, then—by the will of God—the campaign of sanctions will also collapse.
For this is not just a battle of information—it is a battle of wills. And when the will of the believers is firm, then the falsehood of the arrogant shall crumble.
إِن يَكُن مِّنكُمْ عِشْرُونَ صَـٰبِرُونَ يَغْلِبُوا۟ مِا۟ئَتَيْنِ ۚ
“If there be twenty patient ones among you, they shall overcome two hundred.”
— Quran, Surah al-Anfaal (the Chapter of the Spoils) #8, Verse #65
The Final Responsibility — Clarification as the Engine of Revival
Clarification is not merely a defensive measure—it is the engine of revival. It awakens the heedless, emboldens the faithful, and erects barriers against fitnah before it spreads. At its core, clarification is about reasserting the primacy of truth in an age that seeks to bury it under distraction, distortion, and doubt.
It is also a direct continuation of the Quranic instruction to the Prophet Muhammad:
فَإِنَّمَا عَلَيْكَ ٱلْبَلَـٰغُ وَعَلَيْنَا ٱلْحِسَابُ
“Your duty is only to communicate, and Ours is the reckoning.”
— Quran, Surah al-Raʿd (the Chapter of Thunder) #13, Verse #40
Our obligation is not to guarantee outcomes, but to fulfil the trust of tabligh (conveyance), to clarify the path of God so that no one is misled by the slogans of the enemy or the deceit of hypocrites.
This responsibility belongs to everyone—especially those entrusted with influence:
Those who educate,
Those who preach,
Those who write,
And those who organise.
A scholar who remains silent in the face of confusion bears part of the blame.
A teacher who permits distortions to fester in young minds is complicit.
A speaker who seeks popularity at the expense of truth is not just failing to clarify—they are helping to obscure.
This does not mean stirring internal conflict or division. Clarification must never descend into provocation or partisan squabbles. It must be rooted in insight, delivered with wisdom, and oriented towards unity around divine principles—not personalities or factions.
Indeed, the Islamic Revolution itself was built on the method of clarification.
It succeeded not through emotional agitation or political trickery, but through clear, moral reasoning.
It outmanoeuvred ideologies like Marxism by offering a coherent, truthful alternative grounded in revelation.
Wherever it stumbled, it was due not to a failure of spirit—but a failure to maintain clarity in discourse and direction.
Today, as dialectic materialism returns in new guises, as consumerism and self-indulgence seduce hearts, as doubt is spread under the mask of intellectualism—clarification remains our tool, our weapon, our obligation.
And this duty is not limited to the classroom or the minbar (pulpit). It must extend into:
The media, where narratives are shaped.
The universities, where worldviews are formed.
The homes, where values are transmitted.
The streets, where opinions are circulated.
Every Muslim who witnesses confusion must offer clarity. Every person who hears a falsehood must refute it with reason and respect. Every believer who sees sedition taking root must uproot it with courage and conviction.
وَلَا تَكْتُمُوا۟ ٱلشَّهَـٰدَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُۥٓ ءَاثِمٌۭ قَلْبُهُۥ
“Do not conceal the testimony. Whoever conceals it—his heart is indeed sinful.”
— Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse #283
This is why the remembrance of great struggles—like the Islamic Revolution, the defence of Palestine, or the sacrifices of the martyrs—must not be allowed to fade.
If the truth is not repeated, it will be replaced by fiction. If the names of the righteous are not honoured, they will be buried beneath the slogans of the corrupt.
Why has the legacy of Karbala endured for over 1,300 years?
Because the Ummah did not stop narrating it, did not cease to mourn it, and did not allow it to be forgotten. Were it not for the annual revival of Ashura, it might have been reduced to a marginal footnote of history.
In the same way, the realities of our age—the struggles, the betrayals, the divine victories—must be preserved and transmitted through clarification. Not once, not annually, but constantly and coherently.
The Quran commands repetition.
Our prayer, our remembrance, our reading of the Book—all are grounded in repetition for remembrance, for reinforcement, for renewal. So too must be our political and spiritual clarity.
Let every one of us, then, become a bearer of this responsibility. Let us refuse to remain silent, even when silence is safer.
Let us refuse to remain neutral, even when neutrality appears respectable.
Let us speak, clarify, and stand—so that the enemy is confused, not the believer.
إِن يَنفِرُوا۟ لَكَآفَّةًۭ يُنفِرُوا۟ لَهُۥ قَلِيلًۭا ۚ وَكَفَىٰ بِٱللَّهِ وَلِيًّۭا وَكَفَىٰ بِٱللَّهِ نَصِيرًا
“If they all march out against you, they will do so in scattered groups. And God is sufficient as a Guardian, and God is sufficient as a Helper.”
— Quran, Surah al-Nisa (The Chapter of Women) #4, Verse #45
Conclusion
A Clarion Call in the Age of Confusion
In this session, we have journeyed through the many dimensions of the jihad of clarification—a duty that transcends time, geography, and circumstance. We have seen that in every age of fitnah, from the life of the Prophet Muhammad to the era of Imam Ali, the victory of truth was never solely dependent on force of arms, but on clarity of vision, strength of word, and integrity of purpose.
The enemies of Islam no longer fight only with bullets and bombs—they wage war through distortion, demoralisation, and distraction. Their goal is not just to conquer lands, but to conquer minds. And so, we are called to respond—not with confusion, not with silence, but with the sharp, unwavering sword of clarification.
Clarification is not noise; it is light. It is the act of lifting the fog, of drawing firm lines between right and wrong, and of denying the enemy the cover of ambiguity. It requires insight, preparation, patience, and unity. It is a collective obligation—especially for those who carry influence over hearts and minds.
If we understand this duty, and we rise to fulfil it—whether in our words, our writings, our sermons, or our conversations—then we become part of a noble lineage: the bearers of divine testimony in an age of deceit.
As God reminds us:
وَلْتَكُن مِّنكُمْ أُمَّةٌۭ يَدْعُونَ إِلَى ٱلْخَيْرِ وَيَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ ۚ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
“Let there be among you a group who invite to good, enjoin what is right, and forbid what is wrong. It is they who shall be successful.”
— Quran, Surah Aal-e-Imraan (the Chapter of the Family of Imraan) #3, Verse #104
May we be among them.
May our voices be clear, our intentions pure, and our mission unwavering.
And may God bless the efforts of all who strive to illuminate truth in a world of shadows.
Supplication-Eulogy: #2: “This Is Karbala”
Second Night – “This Is Karbala”
In His Name, the Lord of the Martyrs and the Truthful
O God, Send your blessings upon Muhammad and the Family of Muhammad
O God… O the One who guided Nuh in the storm,
Who cooled the fire for Ibrahim,
Who parted the sea for Musa…Why then did You not part the sands for Husayn?
O my Lord…
This is the day his blessed feet touched the soil of Karbala.
He looked upon that land with knowing eyes.
He paused.
And said:“Here is the place where our blood shall be spilled…
Here will our women be taken captive…
Here will my children cry, and the swords will fall upon us.”What heart could carry the burden you bore?
To see the place of your own slaughter
and walk into it — not as a prisoner, but as a lover.
As one who chose death
to give life to the souls of men.O God…
This is the land You called blessed
by the blood that would fall upon it.
This is the land of the covenant.
The place where heaven bent down to kiss the earth —
but the people turned their backs.I bear witness you established prayer, gave charity, enjoined good and forbade evil.
Yet they surrounded you, not with reverence —
but with arrows, lances, and siege.O beloved of the Messenger…
As you descended from your steed,
You surveyed the land.
You ordered tents to be pitched.
You gave the command — not of a warlord —
but of the final Prophet’s grandson.
A guide.
A father.
A servant of the Truth.And you named the place:
Karb… and bala
Grief… and trialO my Imam…
Was it for us you endured this?
Was it so the prayer would remain pure,
that you gave your head and heart to the sword?O God…
What did the world do to Your saint?
He came with peace,
but they came with poison.
He came with Quran,
but they came with thirst.
He came with his family,
but they came with armies.And now — the camp is settled.
The days are numbered.
The angels descend each night
to behold the greatest sacrifice ever offered.O my Lord…
Do not let us look upon Karbala as a tale of the past.
Let our hearts arrive there too — with our Imām.
Let our souls camp with him.
Let our bodies stand between his family and harm.And if we cannot…
Then let our grief be sincere.
Let our tears be our allegiance.
Let our mourning be our repentance.
Let our love be our proof.O God, make my station and remembrance in Karbala,
even if only through dua and tears.And grant me his visitation in this world, and his intercession in the Hereafter.
Tonight… we do not yet mourn your martyrdom.
Tonight, we pitch the tents.
We fill the water-skins.
We prepare the prayer mats.
We prepare to clarify.
We prepare to resist.But already —
Already our chests are heavy
with the knowledge of what is to come.And we say: this is Karbala. This is where the heavens shall weep.
And the cry of the lovers resounds—
Labbayka Ya Husayn! (We are here, O Husayn)
And from Him alone is all ability and He has authority over all things.
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 الْحُسَيْنِPeace 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)
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).
Sermon 50 of Nahjul Balagha is a concise and powerful address by Imam Ali emphasising taqwa (God-consciousness) as the ultimate safeguard and provision, while highlighting the transient nature of worldly life and urging believers to prepare for the afterlife. It critiques excessive attachment to worldly possessions, advocating for detachment and righteous action to earn God’s pleasure, and serves as a timeless reminder of core Islamic values, inspiring a virtuous and meaningful life focused on spiritual rewards over material gains.
See Note 2.
See Note 3.
Nasr ibn Muzahim al-Minqari (d. 212 AH / 827-8 CE) was a prominent early Shi'a historian from Kufa, best known for authoring Waqiat al-Siffin, a detailed and crucial historical account of the Battle of Siffien between Imam Ali and Muawiyyah. Despite some debate over his reliability due to his Shia leanings, his work is valued for its detailed, often eyewitness-based reporting and is considered one of the most important sources for understanding the political and military complexities of the early Islamic period, even though it is the only complete work of his to survive out of the nearly fifty books he is credited with writing.
Waqiat al-Siffin by Nasr ibn Muzahim al-Minqari is a detailed historical account of the Battle of Siffien, a pivotal event in early Islamic history between Imam Ali and Muawiyyah. Divided into eight parts, the book covers the events leading up to the battle, the battle itself, and its aftermath, including the arbitration and the emergence of the Khawarej. It is valued for its detailed, often eyewitness-based reporting, relying on narrations from those present at the battle, and is considered a crucial source for understanding the political and military complexities of the era, particularly from a Shi'a perspective, making it one of the most important surviving monographs on the subject.
See Note 2.
See Note 3.