[5] Tabyeen (Clarification) - The Requirements of Clarification - Part 2

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

In His Name, the Most High

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

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

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

—Adapted from Ziyarat Ashura¹

Introduction

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

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

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

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

The previous sessions can be found here:

Tabyeen (Clarification) - Index

Video of the Majlis (Sermon/Lecture)

Audio of the Majlis (Sermon/Lecture)

Recap

The Requirements of Clarification: Spiritual and Ethical Foundations

In the fourth session of the Tabyeen series, the discourse shifted to the inner and structural conditions required for one to fulfil the duty of clarification. Tabyeen is not a matter of volume, emotion, or public spectacle. It is a sacred trust, requiring insight, restraint, sincerity, and alignment with divine order.

The session opened by emphasising that clarification must align with righteous leadership. Those engaged in this duty are not free agents; their actions must correspond to the trajectory set by the divinely anchored leadership of the Ummah. Just as soldiers do not initiate campaigns without command, those who clarify must ensure their efforts reflect the objectives of the sacred movement, not personal sentiment.

It was then established that three qualities are indispensable to the success of this movement:

1. Unity of understanding and awareness of the battlefield – A clear grasp of ideological terrain, societal conditions, and the forces of truth and falsehood is essential. No effort can succeed without correct recognition of the arena.

2. A defined direction toward Islamic civilisation – The goal of clarification is not merely reactive opposition to falsehood, but active construction of a society built upon justice, tawheed, and divine guidance.

3. Hope rooted in the divine promise – Without confidence in God’s assurance of victory, movements collapse under adversity. Victory, however, is reserved for those who walk the path of faith and law.

إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ

If you help God, He will help you.

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

This is not an allegory. It is a spiritual law. Just as gravity governs the physical world, divine laws govern the rise and fall of nations. These sunan (precedents) of God do not change:

سُنَّةَ اللَّهِ الَّتِي قَدْ خَلَتْ مِن قَبْلُ ۖ وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا

[It is] God’s precedent that has passed before, and you will never find any change in God’s precedent.

— Quran, Surah al-Fath (the Chapter of Conquest) #48, Verse #23

The session continued by addressing the personal readiness required for those who undertake clarification. Faith is essential, but without piety, sincerity, and rejection of sin, it may become unstable. Sins of the ego — such as backbiting, arrogance, and unjust suspicion — defile the one who speaks, rendering even truthful speech ineffective.

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا

Whoever is wary of God, He shall make for him a way out.

— Quran, Surah al-Talaq (the Chapter of Divorce) #65, Verse #2

Clarification must be conducted with ethical speech. Foul language, mockery, and personal attacks, even against opponents of truth, are condemned. When some of his followers used abusive speech in battle, Amir al-Mumineen, Ali (peace be upon him) corrected them:

إِنِّي أَكْرَهُ لَكُمْ أَنْ تَكُونُوا سَبَّابِينَ

Indeed, I detest for you that you should be abusers of others.

— Nahjul Balagha², Sermon #206

Those who carry the message of divine justice must speak with its spirit — with balance, precision, and composure. This extends to disagreement. If a false idea must be challenged, it should be refuted — not its speaker disgraced. Character assassination and slander have no place in clarification.

لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيْرًا

When you [first] heard about it, why did not the faithful, men and women, think well of their folks?

— Quran, Surah al-Nur (the Chapter of Light) #24, Verse #12

In the digital realm, the crisis of adab (etiquette) is especially acute. The anonymity of the internet has eroded restraint, and even sincere voices fall into disrespectful conduct. But the command to speak with justice applies universally — whether on the pulpit or on a social platform.

The session further clarified that divine service must never become an excuse for violating the law. The legal and ethical framework of Islam is not to be bent in the name of zeal. Instead, sincere initiative must occur within it — with lawful creativity and patient cultural work, not unruliness.

Lastly, it was established that no one may clarify without understanding. Knowledge must precede articulation. This is the contract of the clarifier: to seek, reflect, and verify before speaking. It is a moral and spiritual obligation.

وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ

Whoever has faith in God, He guides his heart.

— Quran, Surah al-Taghabun (the Chapter of Mutual Dispossession) #64, Verse #11

The believer who clarifies must first clarify within — aligning their heart to the truth, restraining their tongue, and refining their method. Only then will their words bring light rather than heat.

The next session will delve into the advanced dimensions of clarification: how to distinguish real tabyeen from its imitations; the necessity of timing and cultural intelligence; the virtues of insight, steadiness, and strategic silence; and how the clarifier must remain principled in an era of noise, reaction, and sedition.

May God guide our tongues to truth, our intentions to sincerity, and our speech to that which is pleasing to Him.

Tabyeen (Clarification) - The Requirements of Clarification - Part 2

Clarification vs. the Illusion of Clarification

Not all that presents itself as clarification is, in fact, sincere or productive. At times, what masquerades as clarification can serve only to cloud public understanding, deepen division, and weaken trust in leadership and principles.

One such danger arises when internal disagreements, particularly among those in positions of responsibility, are aired irresponsibly before the public. Differences in policy or vision are natural within any leadership structure — but if they are not managed wisely and privately, their public projection can have tangible consequences. When economic disagreements, for instance, are broadcast to the people, they do not remain theoretical. They manifest as confusion in markets, uncertainty in business, and anxiety in the public psyche.

Clarification, when wielded sincerely, serves to uplift and unify. But when it becomes a tool for factionalism or for fuelling popular unrest, it ceases to be clarification — and becomes instead an illusion of truth, a form of distortion dressed in the language of transparency.

Resisting the Narrative of Normalisation with America

Two false impressions are being quietly sown into the minds of the public. The first is being promoted directly by arrogant foreign powers such as America, and indirectly through internal agents — some knowingly aligned with hostile agendas, others motivated by disillusionment or a thirst for worldly comfort.

This deception centres on a distortion of the late Imam Khomeini’s words — in particular, his enduring instruction:

هر چه فریاد دارید بر سر آمریکا بکشید

Whatever cries (shouts/protests) you have, direct them at America.

— Imam Khomeini³, Sahifeh-ye Imam⁴, Volume 11, Page 121)

The claim made by some is that this statement was born of anger or irrational zeal, lacking any intellectual basis. They argue that opposition to America is emotional, outdated, or rooted in stubbornness. Such a view seeks to paint the youth and revolutionaries who raise their voices against imperialism as fanatics driven by ignorance rather than awareness.

This is not just a misrepresentation; it is an inversion of the truth.

Imam Khomeini’s statement is grounded in profound insight. His opposition to America was not reactionary — it was rooted in a clear understanding of American foreign policy, which for over a century has operated on the principles of intervention, domination, and the exploitation of nations under the guise of stability and partnership. Whether in Western Asia, Latin America, Africa, or Southeast Asia, the United States has routinely sought to secure its own internal cohesion by destabilising others.

In the case of Iran, this interference reached its peak under the rule of the Shah — a period in which American influence permeated every aspect of national sovereignty. Imam Khomeini’s call to resistance was, therefore, not only a matter of Islamic principle but of humanitarian concern. He stood against a power that had long trampled justice, truth, and the dignity of peoples across the world.

Even American political figures, in moments of electoral competition, have exposed these same failings. Racism, social inequality, corporate tyranny, and mass hunger are all admitted realities in the very heart of the United States. When the people chant “Death to America,” they are not calling for violence against a nation’s people — they are rejecting a system built on oppression, greed, and systemic injustice.

The revolutionary stance against American hegemony is not emotional. It is not borne from blind hatred or irrational pride. It is built on logic, historical memory, and the defence of universal principles — principles that America itself, by its own admission, has repeatedly betrayed.

The Dangers of Compromise

The second false idea — even more dangerous than the first — is the claim that if the nation were to compromise with America, its problems would be resolved. This illusion, repeated often enough, begins to take root in the minds of the public as a viable political solution.

But it is not a solution. It is a trap.

The belief that compromise with hostile powers will lead to economic stability, political progress, or social ease is a fantasy built on deception. Time and again, the opposite has proven true. History, recent and past, offers us ample evidence — none more compelling than the experience of the nuclear deal, the JCPOA⁵.

Even before the ink had dried, America had begun undermining its commitments. Senior officials warned — repeatedly — that the other side would not remain true to their word. Eventually, even the negotiators themselves, those who had sacrificed time and energy in good faith, came to acknowledge America’s duplicity.

America did not seek partnership; it sought leverage. It negotiated while holding a stone in one hand and extending the other in apparent friendship. It promised relief while quietly preparing sanctions. It extended dialogue while pursuing regional domination. From Syria to Lebanon, from Iraq to Afghanistan, America’s strategy has been one of interference and imposition, not cooperation.

Can such a system offer us solutions? America itself is in crisis — economically, politically, morally. Its debt nears the size of its total gross domestic product. Its people face rising poverty. Its international standing is deteriorating. The slogan of “Death to America” — once considered unique to one nation — is now chanted across continents. From Latin America to Africa, from Western Asia to parts of Europe, the oppressed know who their tormentor is.

Let us be clear: compromise with such a power will not resolve our difficulties. It will deepen them. If there are challenges within our economy or governance, then they must be resolved by our own efforts — by the will and sacrifice of our people, especially the youth. To seek salvation at the hands of those who aim to break us is not pragmatism; it is betrayal.

Clarification in Action

Clarification is not fulfilled by rhetoric alone. True clarification manifests through the alignment of word and deed — through conduct, character, presence, and sacrifice. It is not enough to explain the truth; one must embody it.

Those who have carried the banner of truth across generations did not limit themselves to speeches. They engaged, motivated, connected, and inspired — not only by their tongues but by their lives. For those who are new to the field of ideological struggle, the veterans must serve as luminous examples, guiding by their sincerity, humility, and presence. As the narration states:

كونوا دعاة للناس بغير ألسنتكم، ليروا منكم الورع والاجتهاد والصلاة والخير، فإن ذلك داعية

Be callers (inviters) to the people without your tongues, so that they may see from you piety, effort, prayer, and goodness, for that is a true invitation.

— Al-Kulayni⁶, Al-Kafi⁷, Volume 2, Page 78
— Al-Majlisi⁸, Bihar al-Anwar⁹, Volume 67, Page 303
— Reyshahri¹⁰, Mizan al-Hikmah¹¹, Volume 4, Page 3602

This principle was embodied by the Prophet Muhammad (peace and blessings be upon him and his family) in his mission, and it was renewed in our age by Imam Khomeini — who did not merely explain the message of revolution but lived it. His was a path of movement — deliberate, rooted in faith, driven by clarity of vision and an unwavering commitment to divine sovereignty.

In a true revolution, speech and writing are not ends in themselves. They are servants of movement. One must traverse trench by trench, day by day, struggle by struggle — until the goal is reached. That goal is none other than the establishment of divine justice and the disintegration of systems of falsehood.

“هُوَ ٱلَّذِىٓ أَرْسَلَ رَسُولَهُۥ بِٱلْهُدَىٰ وَدِينِ ٱلْحَقِّ لِيُظْهِرَهُۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوْ كَرِهَ ٱلْمُشْرِكُونَ”

“It is He who has sent His Apostle with guidance and the true religion, that He may make it prevail over all religions, though the polytheists should be averse.”

— Quran, Surah al-Saff (the Chapter of the Ranks) #61, Verse #9

Clarification, therefore, is not the mere articulation of ideas — it is a covenant of sincerity, a responsibility to act, and a commitment to walk the path of truth until the end.

The Critical Importance of Timeliness

Among the most vital requirements of effective clarification is timeliness. Even the most righteous stance, if delayed, can become impotent. Action taken at the wrong moment — whether too late or too hesitant — can squander divine opportunity and shift the course of history.

The people of Qum, during a key episode of the revolutionary movement, acted promptly in defence of truth. Their response was not delayed by bureaucracy, fear, or indecision. They perceived the danger, identified the insult against the honour of the Imam, and reacted with immediacy. This timeliness amplified the effect of their action. Had they waited — a day, a week, a month — the impact would have been lost.

An obligation has its appointed time. The best moment to act upon it is at its first emergence. Delayed responses diminish clarity. The pages of Islamic history are replete with examples of delayed action — and their consequences.

Consider the Tawwabeen¹², the penitents who rose after the tragedy of Karbala. Though sincere, their uprising came too late. Imam Husayn (peace be upon him) had already been martyred. The moment of decisive support had passed. Though they outnumbered the martyrs of Karbala, their impact did not equal even a fraction of the sacrifice made on the Day of Ashura. Their delay reduced their cause to a footnote in the broader narrative of resistance.

Likewise, when Muslim ibn Aqil — the emissary of Imam Husayn — stood alone in Kufah, it was not due to the absence of supporters in principle. Rather, the elite of the time hesitated. They deferred responsibility, each awaiting the other, and abandoned the Imam’s representative to the enemy. Even a group of a hundred loyal individuals, had they rallied, could have protected him and changed the course of events.

The lesson is profound: if the elite fail to act at the right moment, if insight gives way to doubt or procrastination, then another Karbala is always possible.

Other historical examples confirm this truth. The revolt in Madinah under Abdullah ibn Hanzalah¹³, though bold, came too late. Similarly, in Algeria, when the Islamic Front won a democratic election but failed to mobilise in the critical early hours of the military coup, the chance was lost. A delay of hours resulted in decades of suppression.

By contrast, on the 7th of February 1979, when martial law was declared in Iran, Imam Khomeini acted without hesitation. He called the people to the streets. If he had not acted at that moment, the Shah’s regime may well have returned. But history turned on that timely call.

As in the past, so in the present: obligations must be fulfilled in their appointed time. If not, history may be rewritten — not by the righteous, but by the forces of oppression.

Steadfastness and Insight in Clarification

Clarification is not a one-time act. It requires endurance. The one who grows weary in the face of hardship or becomes disheartened by delay cannot carry the banner of truth. The Islamic Revolution was not born overnight; it was the fruit of decades of struggle, resistance, and intellectual preparation.

Those who carried the burden in the years leading to the uprising of 1979 began long before its peak. They clarified, challenged, published, taught, and endured. They faced imprisonment, isolation, and torture — not because they were reckless, but because they were steadfast.

This steadfastness, when joined with insight, becomes an unstoppable force. It transforms whispered truths into public discourse and creates a cultural current so powerful that it compels even the hesitant to recognise it. The more resilient the clarifier, the greater the chances that society will internalise the message.

Insight is the foundation of effective clarification. Without it, a person may speak eloquently and yet misdiagnose reality. A Friday prayer leader, a scholar, or any ideological guide must be like a physician — not only diagnosing the ailment but prescribing the cure with wisdom, precision, and compassion.

We are not permitted to merely recite truths into the void. As the Quran states:

وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَـٰغُ ٱلْمُبِينُ

“The Apostle’s duty is only to communicate in clear terms.”

— Quran, Surah al-Nur (the Chapter of Light) #24, Verse #54

Yet this communication is not passive. The message must penetrate the hearts. The clarifier must understand the audience’s intellectual state, emotional condition, and societal anxieties — and then speak accordingly.

Many from the time of Imam Hasan (peace be upon him) failed not due to malice, but due to a lack of analysis. The Khawarej, though seemingly devout, were easily swayed by demagogues because they lacked this capacity. Similarly, the companions who abandoned Imam Ali (peace be upon him) did so not all out of enmity, but because they failed to see clearly.

The Commander of the Faithful said:

وَإِنَّمَا يَحْمِلُ هَذَا ٱلْعَلَمَ أَهْلُ ٱلْبَصَرِ وَٱلصَّبْرِ

“And this banner will be borne only by those who possess insight and endurance.”

— Nahjul Balagha¹⁴, Sermon #173)

First comes deep understanding, then unyielding resilience. Without both, the path becomes treacherous. The history of falsehood is filled with those who blocked the path of divine truth through disinformation, intimidation, or brute force. It is not an easy path. But when one locates the road of truth, life becomes purposeful — free from tyranny, coercion, and spiritual darkness.

Forming Lasting Discourse

True clarification does not merely inform — it establishes a discourse. A discourse is a shared understanding woven into the fabric of public consciousness. It is when a value, a principle, or a stance becomes so familiar and accepted that it shapes behaviour, speech, and even instinct.

For a revolutionary truth to transform into a social current, it must be repeated, refined, and intelligently introduced into every level of society. Those who lead prayers, write columns, speak in universities, or address communities must return again and again to the central themes — until what was once novel becomes normative, and what was once contested becomes conclusive.

This is how the concept of the “Resistance Economy” became a recognised framework. It was not through mere repetition of slogans, but through sustained intellectual and practical effort over more than a decade. When such ideas are studied, debated, and taught in universities, they take root. They become part of the national psyche. And with this, advancement follows — as seen in fields such as space science, nanotechnology, biotechnology, and nuclear research. These were not accidental. They were the fruits of discourse.

However, discourse is not formed by hollow repetition. Terms and slogans must be explained, contextualised, and integrated with lived experience. Merely echoing words like resistance, justice, or independence without depth risks draining them of meaning. Clarity must accompany repetition.

This applies also to critique. When national issues are addressed, a balance must be struck — neither ignoring flaws nor indulging in pessimism. Constant negativity breeds hopelessness, while blind optimism clouds judgement. A realistic lens sees both successes and shortcomings. It offers hope without illusion, and warning without despair.

Unfortunately, some elements in media and political culture thrive on cynicism. They exaggerate failures, obscure achievements, and darken the public horizon. This too is a distortion — and a betrayal of the trust of the people.

Discourse must be built on sincerity, not spectacle. If we wish to raise awareness and mobilise society, we must frame our message in a manner that empowers rather than paralyses — that inspires action, not apathy.

Conclusion

From Clarification to Cultural Influence

In this second part of our reflection on the requirements of clarification, we have explored the outer and inner framework of effective tabyeen — a framework built upon insight, timing, resilience, and responsible public discourse.

We saw how clarification must not be reduced to performance or reaction; it must be rooted in vision and action, carried with awareness and steadfastness. We considered the danger of delayed obligations, the misreading of events, and the historical consequences of silence or hesitation. We reaffirmed that neither empty repetition nor unbalanced criticism builds a civilisation — only sincere, thoughtful, and timely clarification does.

Yet this is only one dimension of the duty.

In the next session — we will turn inward and upward. We will explore the spiritual, emotional, and intellectual traits required of those who carry this trust:

• the role of innovation, mannerism, and emotional resonance

• the impact of proper use of media and arts

• the need for courage in thought and speech

• and the guidance of the revolutionary thinkers of Islam — from Imam Khomeini and Shaheed Mutahhari, to Shaheed Beheshti, Ayatullah Misbah-Yazdi, and beyond

Clarification, after all, is not just a duty of speech. It is a craft of the heart, a science of the soul, and a strategic responsibility of those who seek to serve truth in every age.

Supplication-Eulogy: #5: “The Sons of the Silent Lioness”

Fifth Night - “The Sons of the Silent Lioness”

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…
Tonight, we turn to two stars whose names are whispered
by those who know love without need of applause.
They did not speak before crowds.
They did not recite sermons.
They simply walked forward
when the Imam nodded —
and they never returned.

Awn and Muḥammad…
Sons of the lioness,
Children of the silent mountain — Zaynab.

O my Lord…
When a mother gives her sons for Your cause,
what reward could match such a gift?

She was not just the sister of Husayn —
She was the mirror of Fatimah.
And just as the Lady of Light stood by her father in Makkah,
Zaynab stood by her brother in Karbala.

But she did not just stand —
She sent.

“O my sons, go now.
Do not return to me
unless it is with swords broken,
hearts offered,
and heads raised high before the Lord of Karbala.”

O God…
What kind of mother is this?
Not one of sorrowful hesitation,
but one of sacred conviction.

They rode out — young and pure —
like warriors whose souls had never known sin.
They struck with bravery beyond their years,
until the swords surrounded them,
and they fell…

They fell like petals from a rose —
and Karbala wept in silence.

O Zaynab…
What strength held your back straight that day?
When the other mothers wailed —
you thanked God.
When others were shaken —
you stood firm.

You did not mourn in that moment.
Because you had already given your grief to God.

“O God, accept this from us.”

And in that whisper,
You taught us what it means
to love for His sake.

O my Imām… O son of Hasan…
When you rise to complete what Husayn began,
when you raise the cry of justice —
will there be sons ready to march as Awn and Muḥammad did?
Will there be mothers ready to send them,
not clinging, but praying?

O Master…
Make our families like theirs.
Make our hearts fearless.
Make our loyalty complete.

O God, make me of those who offer what they love most, seeking only Your face.

And grant me nearness to the Zaynabīs, the patience of the mothers, and the struggle of the righteous.

Tonight we remember
those whose names are often forgotten —
but whose sacrifice is inscribed in heaven.

Two boys.
One mother.
And a love that did not blink
when it looked death in the eyes.

Tonight we cry for the beauty of surrender.
For Awn and Muḥammad.
For Zaynab — the one who sent.

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

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

The original Arabic and English translation is as follows:

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

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

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

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

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

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

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

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

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

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

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

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

5. The Joint Comprehensive Plan of Action (JCPOA), commonly known as the Iran nuclear deal, is an agreement reached in Vienna on July 14, 2015, between Iran and the P5+1 (the five permanent members of the United Nations Security Council—China, France, Russia, United Kingdom, United States—plus Germany) and the European Union. Under the agreement, Iran agreed to eliminate its stockpile of medium-enriched uranium, cut its stockpile of low-enriched uranium by 98%, and reduce the number of its centrifuges by about two-thirds for at least 15 years. In return, sanctions related to Iran's nuclear program were to be lifted. The International Atomic Energy Agency (IAEA) was given regular access to all Iranian nuclear facilities to monitor compliance. In May 2018, the United States unilaterally withdrew from the JCPOA and subsequently reimposed sanctions on Iran. The remaining parties, though specifically Iran has worked to preserve the agreement, while Europe has been reticent and lazy regarding its commitments within this deal. The future of this agreement remains uncertain, or according to some it is essentially in a death spiral, due to both the US regime and it’s client regime in Europe and the UK

6. 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).

7. 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

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

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

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

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

10. Muhammad Reyshahri (1946–2022 CE / 1365–1443 AH) was a distinguished Shia scholar and jurist, best known as the compiler of Mizan al-Hikmah (The Scale of Wisdom). His scholarly endeavours focused on hadeeth studies, ethics, and Islamic jurisprudence, with Mizan al-Hikmah standing as his most significant contribution. This comprehensive work meticulously organises thousands of narrations from the Ahl al-Bayt, making their teachings accessible to a wide audience. Reyshahri's dedication to preserving and disseminating the wisdom of the Prophet's family has cemented his legacy as a pivotal figure in contemporary Shia scholarship.

11. Mizan al-Hikmah (The Scale of Wisdom), compiled by Muhammad Reyshahri (1946–2022 CE / 1365–1443 AH), is a comprehensive and widely respected encyclopedia of hadeeth that draws from the teachings of the Ahl al-Bayt. This monumental work organises thousands of narrations by topic, making the profound wisdom of the Prophet Muhammad and his family accessible to scholars and lay readers alike. Mizan al-Hikmah is celebrated for its scholarly precision, thematic clarity, and its role in promoting ethical and spiritual values within the Shia community, establishing itself as an indispensable reference for anyone seeking authentic Islamic guidance.

12. Al-Tawwabun, or "The Penitents," were a Shia-led movement that emerged in Kufa following the tragic events of Karbala in 61 AH (680 CE). Deeply remorseful for their failure to support Imam Husayn and his family against the Umayyad forces, a group of Kufan Shia sought to atone for their perceived betrayal by launching a campaign of repentance and retribution. Led by figures such as Sulayman ibn Surad al-Khuzai, al-Tawwabun aimed to avenge the martyrdom of Imam Husayn and his companions by confronting the Umayyad army. Although their uprising was ultimately unsuccessful, culminating in a fierce battle at Ayn al-Warda in 65 AH (685 CE) where many of them were martyred, al-Tawwabun's movement is remembered as a powerful expression of Shia devotion, sacrifice, and commitment to justice, embodying a profound sense of guilt and a fervent desire to rectify their past failings in the defence of the Ahl al-Bayt.

13. The revolt of Abdullah ibn Hanzalah in Madinah was a significant uprising against the Umayyad Caliph Yazid ibn Muawiyyah, occurring shortly after the tragedy of Karbala. Abdullah ibn Hanzalah, a respected Ansari leader and the son of Hanzalah ibn Abi Amir (the "Washed by Angels" martyr of Uhud), led the people of Madinah in open rebellion due to widespread discontent with Yazid’s rule, which was seen as corrupt and un-Islamic. The revolt began in 63 AH (682 CE), when the people of Madinah expelled the Umayyad governor and declared their independence from Yazid’s authority.

In response, Yazid dispatched a large army under Muslim ibn Uqbah to suppress the rebellion. The Umayyad forces besieged Madinah, leading to the brutal and tragic event known as the Battle of al-Harrah, which took place in Dhul Hijjah 63 AH (August 683 CE). The defenders, led by Abdullah ibn Hanzalah, fought valiantly but were ultimately overwhelmed. Abdullah himself was killed in the battle, and the city suffered a horrific massacre and widespread atrocities at the hands of the Umayyad troops.

The revolt of Abdullah ibn Hanzalah is remembered as a courageous stand by the people of Madinah against tyranny and injustice, following the martyrdom of Imam Husayn. The events at al-Harrah further exposed the brutality of Yazid’s regime and deepened the rift between the Umayyads and the supporters of the Prophet’s family and the righteous companions.

14. See Note 2.