[7] Tabyeen (Clarification) - Methods and Types of Clarification

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

In His Name, the Most High

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

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

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

—Adapted from Ziyarat Ashura¹

Introduction

This is the seventh 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 (Lecture/Sermon)

Audio of the Majlis (Lecture/Sermon)

Recap

The Soul and Ethics of Clarification

In the previous session, we moved from the external demands of clarification to its internal conditions — the spiritual, emotional, and moral qualities necessary for truth to take root and inspire meaningful action.

We began by affirming that clarification must lead to disciplined, strategic movement — not reactionary outbursts or disorganised efforts. The duty to direct such movement does not rest solely on leadership or governments but falls especially upon the circles of the conscious middle: youth, thinkers, and believers with insight and initiative.

We examined the dual responsibility of mind and heart in those who seek to clarify. Intellectual strength alone is insufficient without humility, sincerity, dhikr, and good character. Clarification must be tailored to audiences, delivered with kindness and rooted in wisdom, not condescension. As Imam al-Sadiq taught, “Be callers to the people without your tongues.”

We reflected on the example of the Prophet Muhammad (peace and blessings be upon him and his family), whom Imam Ali likened to a physician — healing not just words, but hearts dulled by negligence. Today’s clarifiers must follow this prophetic model: diagnosing ailments and offering remedies with care, precision, and purpose.

We then examined the online realm, where the battle for hearts and minds now often takes place. We stressed the need for believers to engage with intention, reclaiming the digital space with clarity, dignity, and creativity — not to provoke, but to build.

We then turned to the necessity of courage: the ability to speak truth when it is unpopular, to stand firm in the face of fear, and to reject the paralysis of political or social anxiety. Citing verses from the Quran, we affirmed that only those who fear God alone will be given the discernment (furqan) to navigate sedition with clarity.

We clarified a misunderstood narration of Imam Ali, often used to justify silence during turmoil. Instead, we emphasised the example of Ammar ibn Yasir, who illuminated confusion during Siffin by moving between the hesitant and the manipulated, explaining, persuading, and clarifying without fear.

From there, we addressed the need to avoid commotion and agitation, and instead focus on constructive clarification — speaking truth in a manner that refines rather than ridicules, that inspires solutions rather than deepens division. We highlighted how sincere and respectful speech can even aid those in power by sharpening awareness and guiding reform.

Then came a call for innovation. We asserted that tabyeen is not mere repetition, but renewal of truth in every age — through modern tools, visual media, dynamic formats, and accessible language. Those who carry the message must be alert to shifts in culture and communicate in ways that resonate without diluting the message.

Finally, we explored the emotive power of speech, urging that tabyeen should unite the intellect and the heart. Sincerity, sorrow, and love are not weaknesses in communication — they are the very vessels of prophetic speech. A heartless truth repels; a heartfelt truth revives.

We concluded with a reminder that true clarification is not cold repetition. It is an act of worship, courage, and creativity — carried out with trust in God, in pursuit of His pleasure, and with full awareness that truth does not speak itself; it must be carried by messengers worthy of its weight.

Tabyeen (Clarification) - Methods and Types of Clarification

The Divine Science of Clarifying

Clarification — tabyeen — is not simply the act of speaking. It is a sacred responsibility: to unveil the truth with wisdom, to transmit light without distortion, and to guide without arrogance. In every era, believers are tasked not only with defending truth, but with delivering it in the most effective way — a way that penetrates both intellect and heart, without compromising its essence.

The Quran does not command believers to merely speak, but to invite:

ٱدْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلْحِكْمَةِ وَٱلْمَوْعِظَةِ ٱلْحَسَنَةِ ۖ وَجَٰدِلْهُم بِٱلَّتِى هِىَ أَحْسَنُ

“Invite to the path of your Lord with wisdom and good advice, and dispute with them in the best manner.”

— Quran, Surah an-Nahl (the Chapter of the Bee) #16, Verse #125

This verse outlines not just the duty, but the method: wisdom, good counsel, and excellent manners in disagreement. The way we speak is part of the truth we are conveying. Words that are sharp but careless may defeat an opponent, but they cannot revive a soul.

Clarification, when rooted in divine purpose, becomes more than dialogue — it becomes da’wah, spiritual invitation.

Imam Khamenei emphasises that the method of clarification must evolve with the context, audience, and circumstances.

What works in a scholarly seminary may fall flat among youth on a university campus.

What inspires online may fail in a masjid.

The speaker must not be obsessed with expression, but concerned with reception — how the truth is received and understood.

This, too, is a matter of worship.

For is it not the way of the Prophet Muhammad (peace and blessings be upon him and his family), who was commanded not merely to deliver the message, but to do so with care for its reception?

وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۭا بَلِيغًا

“And speak to them with impactful words [that reach their souls].”

— Quran, Surah an-Nisa (the Chapter of Women) #4, Verse #63

Speech that is “baleegh” — impactful — is speech that reaches beyond the ears and settles in the heart. The divine speaker is not a broadcaster of information, but a physician of souls.

Imam Ali (peace be upon him) once likened the Prophet to such a physician:

طَبِيبٌ دَوَّارٌ بِطِبِّهِ… يَضَعُ ذَٰلِكَ حَيْثُ ٱلْحَاجَةُ إِلَيْهِ

“He was a physician who travelled with his medicine, applying it wherever it was needed.”

— Nahjul Balagha², Sermon #108

This is the model for every clarifier of truth: to apply the healing of divine knowledge precisely where it is needed, not randomly, not ritualistically.

So the question we must begin with is not just “what shall I say?” — but rather:

Who is listening?

What are their wounds?

What language do they understand?

What healing do they require?

This is the beginning of clarification as a science. And more than a science — it is a divine art.

Tailoring the Method to the Audience

Clarification is not a one-way transmission. It is a relationship — between speaker and listener, message and need, heart and heart. It is not enough to speak the truth; the truth must be received, and that requires that the clarifier understands who stands before them.

The late Imam Khomeini (may God rest his pure soul) once said:

“We speak to each generation in the language of its time.”

This principle remains vital in every age.

Imam Khamenei underscores this with a recurring insight: we must know what is on the mind of our audience — especially our youth — not just what we wish to express. A speech may be eloquent, well-referenced, even technically flawless — but if it fails to touch the concerns of those listening, it is a monologue, not a clarification.

Sometimes, the questions in a person’s heart are unspoken, even unconscious. The speaker must be alert, spiritually attuned, and able to answer the question that was not asked — but that needed answering.

يَـٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ

“O Messenger! Convey what has been sent down to you from your Lord…”

— Quran, Surah al-Maidah (the Chapter of the Table Spread) #5, Verse #67

Yet the verse does not say how to convey. That discretion lies with the Prophet — who would tailor his approach to the bedouin, the intellectual, the repentant, and the obstinate in different ways.

He understood the hearts of people before speaking to their minds.

This is why engagement with the community is essential. Clarifiers must speak with people, not at them. Imam Khamenei calls upon scholars, da’wah workers, and thinkers to sit with the youth, to request their questions, and to listen not for answers — but for needs.

It is written in Munajaat Shabaaniyyah³:

وَاجْعَلْنِي مِمَّنْ نَادَيْتَهُ فَأَجَابَكَ، وَلَاحَظْتَهُ فَصَعِقَ لِجَلاَلِكَ

“And make me of those whom You called and they responded to You, and whom You observed, and they were overwhelmed by Your majesty…”

— Munajaat Shabaaniyyah⁴

True clarification invites such a response — not because of the speaker’s brilliance, but because the speech entered a heart that had been understood and respected.

And this demands more than information. It demands empathy.

وَقُولُوا۟ لِلنَّاسِ حُسْنًۭا

“And speak kindly to the people.”

— Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse 83

To speak kindly is not merely to avoid harshness. It is to speak meaningfully — to match truth with tenderness, and to give people the clarity they need in the form they are able to receive.

That is the first responsibility of method: to honour the audience.

The Value of Real-World Interaction

In an age dominated by screens, scrolling, and shallow bursts of information, it is tempting to reduce clarification to tweets, videos, or digital statements. Yet while the online space is a tool, it is no substitute for real presence.

Imam Khamenei repeatedly stresses that those engaged in tabyeen must not restrict themselves to virtual platforms. While the digital realm provides opportunities, it cannot replicate the power of face-to-face gatherings — where souls meet, not just opinions. Clarification delivered in person carries a weight that online speech often lacks.

The Prophet Muhammad (peace and blessings be upon him and his family) did not send messages alone — he walked among the people. He spoke in markets, at homes, in battles, and in masjids. He knew that truth delivered through a sincere presence resonates more deeply than truth mediated through impersonal channels.

As the Quran reminds us:

وَجَعَلْنَا لَهُۥ سَمْعًۭا وَبَصَرًۭا

“And We made for him hearing and sight.”

— Quran, Surah al-Insan (the Chapter of Man) #76, Verse 2

These faculties are not merely for consumption — they are for connection. Seeing someone’s eyes, hearing the tremble or strength in their voice, watching the humility in their posture — these are all forms of communication that no screen can replicate.

Moreover, the physical act of gathering for clarification is itself transformative. When youth attend lectures, participate in discussion circles, or simply sit with scholars — doubts are addressed, emotional fog is lifted, and the feeling of isolation fades. The words spoken may not even be new — but the experience of hearing them together reshapes the soul.

This is why the pulpit, the circle of dhikr, the Friday sermon, the university forum, and even informal discussion over tea all remain indispensable instruments of tabyeen. They allow for questions, follow-ups, emotional cues, and genuine bonding.

وَشَاوِرْهُمْ فِى ٱلْأَمْرِ

“And consult with them in matters…”

— Quran, Surah Aal-i-Imran (the Chapter of the Family of Imran) #3, Verse #159

This divine directive to the Prophet (peace and blessings be upon him and his family) is not just about consultation — it affirms the value of shared presence, mutual engagement, and the wisdom that emerges in real dialogue.

Imam Khamenei, prioritised visits to universities and gatherings of students. He advises all officials, scholars, and thinkers:

“Go. Speak to the people.
Hear their concerns.
Respond with compassion.
Let them see you.”

To be seen is to be remembered.

To be heard in person is to be felt.

Clarification in its highest form is not the recitation of correct views — it is the merging of truth with trust, and that trust is built most powerfully face-to-face.

That said, a painful reality must be acknowledged. In many parts of the world, especially outside the Islamic Republic, a significant number of Shia centres and masjids are no longer spaces of open discourse or sincere clarification. They are, instead, controlled by insular circles — what may rightly be called a corrupt clique — who marginalise those seeking to engage in authentic tabyeen, in authentic clarification..

The result is a climate of suppression: thoughtful voices are silenced, meaningful discourse is discouraged, and the pulpits are occupied by those more concerned with ceremony than truth, with ritual than reform.

In such circumstances, webinars, virtual conferences, and online educational platforms become not just permissible, but necessary. While nothing can truly replace the beauty and barakah of in-person engagement, the realities of exclusion and censorship make alternative venues vital for preserving the obligation of clarification.

However, let us be clear: the existence of such restrictions does not absolve the scholars, thinkers, and community builders of their responsibility. It only compels them to be more creative, more persistent, and more committed to finding new avenues for reaching the people with sincerity and light.

The long-term goal must be the reform of our centres and masjids — to reclaim them from those who, knowingly or unknowingly, have turned them into echo chambers. These are spaces where the congregation is too often kept in intellectual slumber, hanging on every word of the court speaker without reflection, without examination, without growth.

Moreover, many such institutions prioritise the length of a programme over the depth of its benefit. The focus is on ritual execution, not spiritual nourishment. Time is filled, but hearts are left empty.

If we reflect honestly, we see that these very dynamics — negligence, distortion, fear of truth, and clerical complicity — played a critical role in the historical decay that culminated in the tragedy of Karbala. When the people are denied sincere clarification, when the pulpits are monopolised by opportunists, and when the rituals are performed without reflection — the seeds of disaster are already sown.

Thus, part of the jihad of tabyeen today is not only to speak — but to liberate the spaces in which speech must occur.

The Subtle Power of Indirect Methods

Not every truth must be shouted. Not every clarification requires confrontation. There are times when subtlety, symbolism, and silent sincerity speak more powerfully than words.

Ayatullah Khamenei draws attention to the influence of indirect messaging — especially in media, storytelling, and visual narrative. A scene in a film where a dignified character quietly observes hijab, or steps aside to perform ablution, may stir reflection in the heart of a viewer more effectively than a direct sermon on modesty or prayer.

These indirect methods are not evasions — they are invitations. They allow the truth to enter hearts through beauty, familiarity, and example. This is especially important in a world weary of overt preaching, and among youth who instinctively reject hollow instruction.

The Prophet Muhammad (peace and blessings be upon him and his family) led not only by what he said, but by how he lived. His character was the Quran made manifest.

As Lady Aisha famously said when asked about his conduct:

كان خلقه القرآن

“His character was the Quran.”

— Al-Nayshaburi⁵, Sahih Muslim⁶, Book of the Traveler’s Prayer, Hadeeth #139
— Ahmad ibn Hanbal⁷, Musnad⁸, Volume 6, Page 91
— Al-Sijistani⁹, Sunan Abu Dawud¹⁰, Book 6, Hadeeth #1340
— Al-Kulayni¹¹, Al-Kafi¹², Volume 2, Book of Faith and Disbelief, Page 664, Hadeeth #23
— Al-Majlisi¹³, Bihar al-Anwar¹⁴, Volume 16, Page 198

It is in this light that we understand the saying of Imam al-Sadiq (peace be upon him):

كُونُوا دُعَاةً لِلنَّاسِ بِغَيْرِ أَلْسِنَتِكُمْ، لِيَرَوْا مِنْكُمُ الْوَرَعَ وَالِاجْتِهَادَ وَالصَّلَاةَ وَالْخَيْرَ، فَإِنَّ ذَلِكَ دَاعِيَةٌ

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

— Al-Kulayni¹⁵, Al-Kafi¹⁶, Volume 2, Page 78
— Al-Majlisi¹⁷, Bihar al-Anwar¹⁸, Volume 67, Page 303
— Reyshahri¹⁹, Mizan al-Hikmah²⁰, Volume 4, Page 3602

A man who stands to pray in public view at a meaningful moment — not theatrically, but sincerely — sends a message more potent than a thousand exhortations.

A woman who observes her hijab with dignity and grace while excelling in her profession teaches a theology of presence.

A youth who shows patience, kindness, and integrity in group settings can become a living proof of divine values.

Even the Quran uses narrative — stories of past nations, prophets, and individuals — to teach by indirection, prompting the listener to draw their own conclusions.

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱلْقَصَصِ

“We narrate to you the best of stories…”

— Quran, Surah Yusuf (the Chapter of Joseph) #12, Verse #3

This is divine storytelling — teaching not by command, but by encounter. And it is a method we must recover.

In the age of media saturation, subtle signs — consistent, meaningful, and sincere — can cut through the noise. Not every viewer will be changed by a lecture. But many will be touched by a moment, a gesture, a line of poetry, a gaze of sincerity, or a beautifully made scene.

The key is this: do not underestimate the role of indirect methods in tabyeen. For often, it is the unspoken truth that lingers longest in the heart.

Formation of Gatherings – Strategic Collective Engagement

From the earliest days of Islam, gathering together for the sake of God has been a source of light, resistance, and revival. Whether in the House of al-Arqam²¹ during the Makkan years, in the circles of the mosque in Madinah, or in the mourning majalis of the Ahl al-Bayt (peace be upon them) — the act of gathering has always been central to the act of clarification.

Imam Khamenei affirms this tradition, urging the formation of purposeful, planned intellectual gatherings, especially those that bring together university students, seminary students, scholars, and cultural voices. Such gatherings should not be reactive or disorganised — they must be spaces of reflection, synthesis, and strategy.

They are not just forums — they are workshops of revival.

In these circles, clarification is not only delivered — it is developed. Ideas are tested, language is refined, and intellectual trust is built. These spaces allow tabyeen to move from the individual to the collective, from the pulpit to the public.

The Quran teaches us:

وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ

“Cooperate with one another in righteousness and God-consciousness.”

— Quran, Surah al-Maidah (the Chapter of the Table Spread) #5, Verse #2

Strategic cooperation in thought, speech, and action is a necessity — especially in the face of coordinated cultural and ideological warfare.

These gatherings must not be confined to formal halls or institutional spaces. They can — and should — take place in homes, student rooms, community centres, and even virtual platforms where sincere hearts and clear minds meet. The goal is not prestige — it is preparation.

Moreover, gatherings must be conducted with discipline and foresight. Ayatullah Khamenei cautions against emotionalism and unplanned activism, especially in student protests or politically charged issues. While presence is vital, it must be guided by knowledge and principle — not provocation.

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ

“Do not pursue that of which you have no knowledge.”

— Quran, Surah al-Isra (the Chapter of the Night Journey) #17, Verse #36

It is better to gather ten sincere, informed individuals than to rally a crowd without direction. The impact of a few voices rooted in understanding is greater than a multitude moved only by emotion.

The Imam of our time, may our souls be his ransom is not awaiting a mass of followers — he is awaiting a prepared and principled core. And such preparation begins in gatherings of minds and hearts aligned with divine purpose.

So let the majalis, the study circles, the analysis forums, and the strategic meetings continue — and may they be infused with the sincerity of those who seek not to win arguments, but to revive the ummah.

Intellectual Committees – Thinking Before Speaking

Clarification is not a spontaneous outburst. It is a structured response, born of reflection, rooted in truth, and directed toward transformation. To clarify effectively in any age — but especially in a time of sedition, distortion, and ideological warfare — we must first think, together.

Imam Khamenei identifies the critical need for intellectual committees at all levels of society: from national leadership to grassroots mobilisation. These are not bureaucratic councils nor dry academic boards. They are spaces where committed believers come together to examine reality, assess priorities, refine language, and formulate the boundaries of responsibility.

In a time of soft war — where deception is more dangerous than bullets, and cultural confusion more paralysing than military defeat — intellectual readiness is the frontline.

يَرْفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ دَرَجَـٰتٍۢ

“God raises those who have faith among you, and those who have been given knowledge, in ranks.”

— Quran, Surah al-Mujadelah (the Chapter of the Pleading Woman) #58, Verse #11

To be among the ranks of those who clarify is to be among those who think before they speak, who consult before they act, and who act with understanding, not impulse.

These intellectual committees are not elitist think tanks — they must exist at two levels:

1. At the top — to assess national and global strategies, anticipate threats, and offer guidance to leadership.

2. At the grassroots — within mosques, student bodies, community centres, activist groups, and media circles.

Both are essential. A tree needs roots as much as it needs a crown.

Imam Khamenei draws a powerful contrast between hard war and soft war. In hard war, the body may be shattered, but the soul ascends. In soft war, the body remains unscathed — but the soul may be dragged to ruin.

The former demands bravery; the latter demands clarity.

The soft war is not less violent — it is less visible. It requires its own commanders, planners, analysts, and cultural combatants. Without thought, resistance becomes erratic. Without coordination, tabyeen becomes confused. Without committees, speech loses its sequence, and action loses its direction.

This is not a modern invention — it is a continuation of the shura (consultation) model upheld in the Quran:

وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ

“And their affairs are [conducted] by mutual consultation.”

— Quran, Surah ash-Shura (the Chapter of Consultation) #42, Verse #38

We must move from reactive individualism to disciplined collective thought. Those who speak on behalf of truth must first sit with one another, not only to validate their positions — but to refine them in the light of divine guidance and communal insight.

For clarification that begins with sincerity must mature with strategy — and strategy requires thinking together before speaking apart.

Knowledge-Based Circles – Reviving the Mosque as a Lighthouse

The masjid — the house of God — was never intended to be a silent structure of rituals alone. It was, in the Prophetic age, a centre of life: a place of learning, strategy, solidarity, justice, and connection. And it must be so again.

Imam Khamenei calls for the revival of knowledge-based circles within our places of worship. These are not to be limited to the Friday sermons or the Ashura majalis — they must become ongoing gatherings, where hearts are nurtured and minds are illuminated. After the prayers, or between them, the pulpit must be used not just to admonish — but to educate.

فِي بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا ٱسْمُهُ

“In houses God has allowed to be raised and wherein His Name is remembered…”

— Quran, Surah an-Nur (the Chapter of Light) #24, Verse #36

These houses must be filled with the light of remembrance, not only in tongue but in understanding.

The idea is simple, but profound:

A scholar, teacher, or knowledgeable youth stands — after prayer or at an agreed time — and begins to discuss, explain, and open up the meanings of hadeeth, Quran, ethical matters, or ideological issues. Questions are invited. Thoughts are exchanged. And a bond of learning is formed.

These circles do not need grandeur. A whiteboard. A short booklet. A table and a few sincere attendees. That is enough to ignite change. These circles create ripples — and those ripples become waves.

In contrast to this revival, many of today’s mosque leaders — as Imam Khamenei laments — are satisfied with the bare minimum. They lead prayers, give the occasional reminder, and then leave. But such leadership does not clarify; it barely maintains. It may preserve form — but it neglects transformation.

The Prophet Muhammad (peace and blessings be upon him and his family) and the Imams (peace be upon them) were not caretakers of rituals — they were cultivators of meaning. And their mosques were places where tabyeen was lived.

وَمَنْ أَحْسَنُ قَوْلًۭا مِّمَّن دَعَآ إِلَى ٱللَّهِ وَعَمِلَ صَـٰلِحًۭا وَقَالَ إِنَّنِى مِنَ ٱلْمُسْلِمِينَ

“And who speaks better than one who calls to God, acts righteously, and says, ‘Indeed I am of the Muslims’?”

— Quran, Surah al-Fussilat (the Chapter of Deciphered Verses) #41, Verse #33

Let the masjid return to this vision. Let it become a lighthouse once more — not just casting light, but drawing hearts to the shore. The knowledge-based circle is not a luxury. It is a sunnah — and a necessity.

Media and Content Production – The Art of Modern Clarification

In our time, the battlefield of ideas is not limited to books and classrooms. It is found in films, podcasts, tweets, short videos, digital art, and social platforms — where narratives are constructed, realities are distorted, and values are reshaped. If tabyeen is to survive in this age, it must embrace not only what is said, but how it is expressed — and through which mediums.

Imam Khamenei warns that the enemies of Islam have long mastered the use of art and media to undermine divine values. They have used cinema to glorify immorality, poetry to romanticise rebellion, literature to sow doubt, and storytelling to detach people from their sacred identity.

So the question arises: Will we allow this terrain to remain uncontested?

وَأَعِدُّوا۟ لَهُم مَّا ٱسْتَطَعْتُم مِّن قُوَّةٍۢ

“And prepare against them whatever you can of strength…”

— Quran, Surah al-Anfaal (the Chapter of the Spoils of War) #8, Verse #60

In our era, strength includes narrative control, aesthetic power, and cultural fluency. It includes storytelling rooted in sincerity. It includes creating content that awakens the soul instead of lulling it into distraction.

This is why content production must become a sacred duty. Not as random bursts of creativity, but as a deliberate system: a strategy that draws on our banks of knowledge, utilises our talented youth, and partners scholars with creators to ensure truth is not only said, but seen.

For what is more dangerous than a community with truth in its heart — but no voice in the world?

The Quran itself is filled with narrative and visual imagery. From the tears of Yaqub (Jacob) to the fire of Ibrahim (Abraham), from the ship of Nuh (Noah) to the cave of the Companions — God teaches not only with law, but with story, symbol, and vision.

Imam Khamenei notes that the events of our time — whether victories, massacres, movements, or awakenings — have not been recorded adequately. Where are the documentaries, the films, the novels, the visual archives of these moments? Where are the cinematic equivalents of Karbala, the poetic echoes of resistance, the artistic renderings of martyrdom and perseverance?

The future generations — and even many among us now — are not reached by abstract arguments alone. They respond to what they feel, what they see, what they hear again and again in compelling form.

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

إِنَّ الْعَالِمَ الَّذِي يُحَدِّثُ النَّاسَ وَيَجْلِسُ فِي الْمَجَالِسِ فَيُبَيِّنُ لِلنَّاسِ حَقّاً وَيُرِيهِمْ بَاطِلًا فَيَرُدَّهُ، هُوَ أَعْظَمُ جِهَادًا

“The scholar who speaks to people, sits in gatherings, clarifies truth, and exposes falsehood — he is engaged in the greatest jihad.”

— Al-Majlisi²², Bihar al-Anwar²³, Volume 2, Page 95

Today, this “gathering” must include YouTube, TikTok, Instagram, cinema halls, digital classrooms, and podcasts. To abandon these spaces is to cede the ground to distortion.

So we must build teams, refine messages, study trends, train creatives, and above all — produce with purpose. We do not seek attention. We seek impact. And impact comes when sincerity meets skill.

Conclusion

A Method That Mirrors the Message

Clarification is not simply a responsibility of speech. It is a form of spiritual discipline — an act of ibadah that demands the same sincerity, thoughtfulness, and submission we bring to prayer. And just as our prayer must reflect the Majesty we stand before, our methods of clarification must reflect the sanctity of the message we bear.

We do not deliver truth to win debates. We clarify to heal confusion, protect hearts, and honour the covenant of guidance that has reached us through the blood of martyrs and the sweat of scholars.

From the verses of the Quran to the councils of the Imams, from the lessons of Karbala to the legacy of modern resistance, the message is consistent: clarity must be accompanied by character; truth must be transmitted through trust.

Imam Khamenei’s guidance calls us to structure this duty with precision and devotion. Whether through:

• strategic gatherings that organise minds,

• intellectual committees that anticipate ideological warfare,

• knowledge-based circles that revive our mosques,

• indirect methods that soften resistant hearts,

• or media and content that awaken the numbed and distracted,

— each of these is not just a tool. It is an amanah, a trust. And we will be questioned on how we carried it.

وَٱلْعَصْرِ ۝ إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍۢ ۝ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

“By the time! Indeed, man is in a state of loss — except those who believe, do righteous deeds, and enjoin one another to truth, and enjoin one another to patience.”

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

Tabyeen is part of this divine prescription — tawasi bil-haqq — mutual counsel in truth.

So let our speech mirror the sincerity of our cause. Let our strategy reflect the wisdom of our teachers. And let our methods match the honour of the message we carry — a message that has come to us through the tears of Sayyedah Zahra, the blood of Imam Husayn, the silence of Hasan, and the resistance of Sayyedah Zaynab.

O God…

Make us among those who clarify with care, speak with sincerity, act with understanding, and reform our communities with patience and insight.

Let our words be light,

And our methods be mercy,

And our voices echo the legacy of those who stood for truth

When the world stood in shadows.

Supplication-Eulogy: #7: “The One Who Never Drank”

Seventh Night - “The One Who Never Drank”

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 stand by the riverbank,
but our hands do not reach the water.
Because he —
the one who went to fetch it —
never returned.

Abul Fadhl… al-Abbas…
Son of Ali.
Brother of Husayn.
Moon of The Family of Hashim.

O my Lord…
You created him with arms of strength
and a heart carved from loyalty.
From the day he opened his eyes,
he stood between his brother and the world.
He was not just a soldier —
he was a shield.
A storm held back by love.

And on that day, when thirst clawed at the throats of the children,
and the tents whispered for water,
he did not wait.

He mounted his steed.
He raised the banner.
And rode to the river.

O God…
He reached it.
He dipped his hand into the Euphrates.
But did he drink?

No.
He looked at the water.
And whispered:
“O soul, after Husayn, you are worth nothing.
Shall I drink while my master is thirsty?”

And he threw the water away.

O my Lord…
On his way back, water-skin in hand,
they ambushed him.
A blow took his right arm.
Then the left.

And he cried:

“By God, even if you cut off my arms,
I will never abandon my religion,
nor the Imam who is truthful and trustworthy!”

He held the water-skin in his teeth,
bleeding, staggering,
still moving toward the tents —
but an arrow struck the bag.
And another… his eye.

Then came the iron mace.

And the moon fell.

O Husayn…
What did you feel
when you reached your brother lying broken on the sand?
You placed his head in your lap —
but he moved it away.

“Why, my brother?”

“Because now it is your lap —
but soon, whose lap will cradle your head when they strike your neck?”

And when the Imam returned to the camp,
he did not say:

“The water is gone.”
He said:
“My back is broken.”

O God…
Let our loyalty be like his.
Let our courage be like his.
Let our thirst be for truth —
and our arms never stretched toward falsehood.

And if we fall,
let it be for no banner
but the banner of Husayn.

O Abul Fadhl, O quencher of the thirsty, O gateway to needs, intercede for us with God.

O God, make us of the banner-bearers, the loyal ones, and the walkers of the path of the pure.

Tonight, we remember the one who never drank.
The one who lost his arms — but never his honour.
The one who gave his soul,
not for water,
but for love.

Tonight we cry for al-Abbas.
And we whisper to him:
May we never abandon our Husayn —
as you never did.

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. Munajaat Shabaaniyyah is a profound and deeply moving supplication attributed to Imam Ali ibn Abi Talib and revered within Shia Islam. Traditionally recited during the month of Shabaan, it serves as a spiritual preparation for the holy month of Ramadan. This مناجاة (intimate conversation with God) beautifully articulates the yearning of the soul for divine proximity, expressing themes of repentance, reliance on God's mercy, and the aspiration to be among those who are wholly devoted to Him. Its eloquent language and profound insights into the human condition make it a cherished prayer, offering guidance and solace to those seeking a closer connection with the Divine.

4. See Note 3.

5. Muslim ibn al-Hajjaj al-Naysaburi (206–261 AH / 821–875 CE) was a prominent Sunni hadeeth scholar from Nishapur, in present-day Iran. He traveled extensively in pursuit of knowledge and studied under many leading scholars of his time, including al-Bukhari. His compilation, Sahih Muslim, is highly esteemed in Sunni Islam for its rigorous methodology in selecting hadeeth. However, from a Shia perspective, while Muslim is respected as a significant figure in Islamic history, his work is viewed through the lens of Shia hadeeth principles, which prioritise narrations transmitted through the Imams of the Ahl al-Bayt, and thus his collection is not considered infallible or binding in Shia jurisprudence.

6. Sahih Muslim is one of the most renowned collections of hadeeth in Sunni Islam, compiled in the third century AH and widely regarded by Sunni scholars as one of the two most authentic hadeeth books after the Quran, alongside Sahih al-Bukhari. While Sahih Muslim holds a central place in Sunni tradition, Shia scholars approach it with critical scrutiny, recognising its historical and scholarly value but also noting that it, like other Sunni compilations, does not always meet the standards of authentication and transmission established by the Ahl al-Bayt and the Imams. As such, Shia scholarship may reference Sahih Muslim for comparative purposes, but it does not consider it an authoritative source for doctrine or law.

7. Ahmad ibn Hanbal (c. 780-855 CE / 164-241 AH), a highly influential figure in Islamic jurisprudence, was born in Baghdad and became the founder of the Hanbali school of Sunni Islamic law. Renowned for his profound knowledge of hadeeth and unwavering commitment to traditional interpretations, Ibn Hanbal faced significant persecution during the reign of the Abbasid Caliph al-Ma'mun for his staunch opposition to the Mu'tazilite doctrine of the created Quran. His steadfastness in the face of adversity solidified his reputation as a defender of orthodox beliefs, and his compilation of hadeeth, the Musnad Ahmad ibn Hanbal, remains a highly respected and authoritative source for Sunni Muslims, though it is not typically used in Shia jurisprudence.

8. The Musnad Ahmad ibn Hanbal, compiled by Ahmad ibn Hanbal (c. 780-855 CE / 164-241 AH), is a monumental collection of hadeeth, comprising approximately 40,000 narrations. Organised by the names of the narrating companions, it represents a significant effort to preserve and document the sayings and actions of Prophet Muhammad While revered within Sunni Islam as a primary source of hadeeth, the Musnad is not typically utilised in Shia jurisprudence due to differences in the accepted chains of narration and the inclusion of narrators deemed unreliable according to Shia criteria. Nevertheless, its historical importance and comprehensive nature make it a valuable resource for understanding the development of Islamic thought and tradition.

9. Abu Dawood Sulaiman ibn al-Ashath al-Azdi al-Sijistani (c. 817-889 CE / 202-275 AH) was a distinguished scholar of hadeeth and a prominent figure in Sunni Islam. Born in Sijistan (present-day Iran), he dedicated his life to collecting, verifying, and compiling hadeeth, resulting in the renowned Sunan Abu Dawood. This collection, considered one of the six canonical hadeeth collections (Kutub al-Sittah) in Sunni Islam, is particularly valued for its focus on legal hadeeth, providing detailed guidance on matters of Islamic jurisprudence. While highly respected within Sunni circles, Abu Dawood's work is not typically used in Shia jurisprudence due to differences in accepted narrators and chains of transmission. His meticulous scholarship and contribution to the preservation of Prophetic traditions have nonetheless left an enduring legacy in Islamic scholarship.

10. Sunan Abu Dawood, compiled by Abu Dawood Sulaiman ibn al-Ashath al-Azdi al-Sijistani (c. 817-889 CE / 202-275 AH), is a highly esteemed collection of hadeeth within Sunni Islam, recognised as one of the six canonical texts (Kutub al-Sittah). Distinguished by its emphasis on legal hadeeth, the Sunan offers detailed guidance on matters of Islamic jurisprudence, covering a wide range of topics from ritual practices to ethical conduct. While considered an authoritative source for Sunni Muslims, the Sunan Abu Dawood is not typically utilized in Shia jurisprudence due to differences in the accepted chains of narration and the reliability of certain narrators. Despite this divergence, its significance in the development of Islamic legal thought and its meticulous compilation of Prophetic traditions remain undeniable.

11. 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).

12. 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

13. 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.

14. 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.

15. See Note 11.

16. See Note 12.

17. See Note 13.

18. See Note 14.

19. 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.

20. 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.

21. Dar al-Arqam was a pivotal location in the early days of Islam, serving as the first discreet center for the Prophet Muhammad’s mission in Mecca. Situated on the eastern side of the hill of Safa, the house belonged to al-Arqam ibn Abi al-Arqam, a young companion who offered his home as a safe haven for the Prophet and his earliest followers. From a Shia perspective, Dar al-Arqam is remembered as the place where the foundational teachings of Islam were conveyed to a small, devoted group of believers, including key figures such as Imam Ali ibn Abi Talib and Sayyedah Khadijah. It was within these walls that the first seeds of Islamic brotherhood, spiritual training, and resistance to oppression were sown, away from the persecution of the Quraysh. The gatherings at Dar al-Arqam not only nurtured the faith and character of the early Muslims but also laid the groundwork for the future leadership of the Ahl al-Bayt and the enduring values of justice, knowledge, and steadfastness that are central to Shia thought.

22. See Note 13.

23. See Note 14.