[8] Tabyeen (Clarification) - The Subjects In Need 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 eighth 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

Methods and Types of Clarification

In our previous session, we expanded our exploration of tabyeen from the internal ethics of the clarifier to the external methods through which truth is communicated effectively. Grounded in Quranic wisdom, Prophetic tradition, and the insights provided by Imam Khamenei, we identified several essential pathways for clarification.

We affirmed that clarification is not mere speech but a divine responsibility and sacred invitation (da‘wah), demanding wisdom, sensitivity, and deep spiritual insight. Drawing inspiration from the prophetic model, we recalled Imam Ali’s description of the Prophet Muhammad as a physician who carried healing precisely to where it was most needed. True clarifiers similarly diagnose societal and spiritual ailments, prescribing truth with compassion and discernment.

The importance of audience sensitivity was stressed: real clarification requires understanding listeners' intellectual and emotional contexts—speaking not merely to inform, but to resonate and inspire genuine transformation. We emphasised that effective communication must be rooted in empathy and kindness, consistent with the Quranic injunction to speak beautifully and meaningfully.

We also examined the irreplaceable power of face-to-face interaction, recognising the prophetic tradition of direct, personal engagement. Yet, acknowledging contemporary realities, we noted that restrictions and monopolisation in many centres and masjids necessitate creative alternatives. In such circumstances, digital platforms—webinars, virtual conferences, and online education—have become essential tools of clarification, though they must always remain complementary to real-world interaction.

Indirect methods of communication were highlighted as profoundly effective: subtle symbolism, exemplary conduct, artistic expression, and storytelling. Such methods enable truth to enter hearts gently but deeply, bypassing barriers that direct confrontation might reinforce.

The session further underscored the need for strategic collective engagement through intellectual committees and knowledge-based circles. Imam Khamenei stressed these as spaces of disciplined reflection, collaboration, and thoughtful planning, countering the chaotic impulses often associated with ideological warfare.

Finally, we explored the indispensable role of modern media and content production—film, visual storytelling, digital platforms—in articulating and preserving the narrative of truth. Recognising that today’s ideological battlefield largely resides within the realm of media, we urged the necessity of reclaiming these spaces with sincerity, creativity, and strategic clarity.

In essence, our methods must always reflect our message. True clarification is disciplined, spiritually rooted, strategically delivered, and carried out as an act of devotion. It honours the legacy of the Prophet and the Ahl al-Bayt, embodying not mere communication, but sacred service.

Tabyeen (Clarification) - The Subjects in Need of Clarification

What Must Be Clarified?

The act of tabyeen — of clarification — is not a mere academic function. It is a sacred duty embedded in the Quranic mandate and the Prophetic tradition. But before one embarks upon this mission, a vital question must be asked: What is it that must be clarified?

It is not enough to speak. It is not even enough to speak truthfully. The duty is to speak what is most needed, at the time it is needed, with the clarity, courage, and spiritual depth the moment demands.

The Quran reminds us of the divine standard:

وَقُلِ الْحَقُّ مِن رَّبِّكُمْ

“And say: the truth is from your Lord.”

— Quran, Surah al-Kahf (The Chapter of the Cave) #18, Verse #29

To say the truth is one thing; to know which truth must be said now — and at what cost — is another matter entirely.

In every age, the enemies of truth attack certain foundations. And so, the divine response must prioritise those very points. When tawheed is under attack, it must be clarified. When the authority of the Ahl al-Bayt (peace be upon them) is denied or distorted, it must be clarified. When secular ideologies penetrate the hearts and minds of the believers, and when wilayah is pushed to the margins of religious discourse, those must become the subjects of our speech.

The believer must not be a passive commentator on safe topics. The speaker, the writer, the scholar — they are not meant to play the role of a cultural ornament or an entertainer. They are meant to be heirs of the Prophetic role:

الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ

“Those who convey the messages of God and fear Him, and do not fear anyone but God.”

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

It is not difficult to find someone speaking. What is rare is the one who speaks with precision, relevance, and fearlessness. Many may deliver lengthy speeches on arcane theological points or commentaries on ritual, while the real ideological battle — over the soul of Islam — rages unanswered. Their words may be technically correct but strategically misplaced. As Imam Ali (peace be upon him) said:

إِنَّ الْكَلاَمَ لَفِي الْفُؤَادِ وَإِنَّمَا جُعِلَ اللِّسَانُ عَلَى الْفُؤَادِ دَلِيلًا

“Speech is in the heart, and the tongue is only a sign of what is in the heart.”

— Nahjul Balagha², Hikmah (Saying) #349

True clarification is not about filling time or pleasing an audience. It is about carrying the burden of the message — whether it is welcomed or resisted. It is about striking where the confusion lies. It is about lifting the veils that have been deliberately cast over the light of truth.

Imam Jaʿfar al-Sadiq (peace be upon him) described the duty of speaking clearly in the face of danger:

قَوْلُ الرَّجُلِ لِلْحَقِّ مَا عَلَيْهِ وَمَا لَهُ، عِبَادَةٌ

“A man speaking the truth — whether it is for or against him — is an act of worship.”

— Al-Kulayni³, Al-Kafi⁴, Volume 2, Book of Faith and Disbelief, Section on Truthfulness, Hadeeth #5

So again, we ask — not as a rhetorical question, but as a divine imperative: What is it that must be clarified today?

Is it the rules of ablution, or is it the divine system of governance?

Is it the method of ritual prayer, or is it the protection of Muslim identity against the ideological warfare of modern jahiliyyah (ignorance)?

Is it historical minutiae, or is it the clarification of the role of the Imam and the distortion of religion under the guise of reform?

These are not accusations, but soul-searching questions — and they must be asked with honesty. For if the field of clarification is not rightly prioritised, then confusion will prevail, and our speeches — no matter how eloquent — will become background noise in a world drowning in deception.

This question is not posed in order to wound or cause discomfort. It is posed because our responsibility is sacred. And the sacred deserves precision.

The Priorities of Clarification

What are the subjects that must be clarified today?

This question can only be answered by understanding the current intellectual battlefield. Clarification must address the threats of the time — not the theoretical debates of the past, nor the peripheral topics of comfort and convenience. What requires clarification today is what is under direct assault:

• the identity of the Muslim,

• the system of divine leadership (wilayah),

• the relationship between religion and politics,

• the distortion of religious thought, and

• the dismantling of Quranic civilisation under the banner of modernity.

In every age, there are central truths that the enemies of truth target first — because these truths uphold the dignity, coherence, and direction of the ummah. To leave them undefended is to surrender the heart of Islam while polishing its outer shell.

The Holy Quran gives a powerful metaphor for this principle:

فَضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ

“God sets forth a parable: a good word is like a good tree — its roots are firm, and its branches reach to the sky.”

— Quran, Surah Ibrahim (The Chapter of (Prophet) Abraham) #14, Verse #24

The enemy does not waste effort pruning leaves. It targets the root — and so must we in our clarification.

Many today fall into the error of misplaced focus. They clarify issues that may have once been contentious, but are no longer a source of mass confusion. For example, explaining the obligation of prayer or the virtues of fasting — while noble and necessary in certain contexts — is not a sufficient response to an era in which the very role of Islam in society is being questioned, the line between truth and falsehood is being blurred, and the Ummah is being intellectually disarmed.

This is not a modern dilemma. Imam Ali ibn Abi Talib (peace be upon him), in his letter to Malik al-Ashtar, warned against scholars who focus on technicalities while neglecting the crises of justice and governance:

وَإِنَّ أَشْقَى النَّاسِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ إِمَامٌ جَائِرٌ أَضَلَّهُ فَهُوَ مُضِلٌّ، سَنَّ سُنَّةً ظَالِمَةً، وَأَبْقَى عَلَى الْأُمَّةِ وِزْرَهُ

“Verily, the most wretched of people in the sight of God on the Day of Judgement is the tyrannical leader who leads others astray and leaves behind a legacy of oppression for the Ummah to bear.”

— Nahjul Balagha⁵, Letter #53

This is the standard: clarify what protects the Ummah — not what earns applause or avoids controversy.

It is reported from Imam al-Baqir (peace be upon him):

مَنْ فَسَّرَ آيَةً مِنْ كِتَابِ اللَّهِ بِرَأْيِهِ فَقَدْ كَفَرَ

“Whoever interprets a verse of the Book of God based on his own opinion has committed disbelief.”

— Al-Kulayni⁶, Al-Kafi⁷, Volume 1, Book of the Virtue of Knowledge, Section on “Prohibition of Speaking without Knowledge”, Hadeeth #5

The implication is clear: clarification is not personal opinion or cultural appeasement. It is anchored in divine purpose — and must serve the aims of the Prophets and the Imams.

So we must ask: Are we clarifying what God expects of us now? Or are we fleeing the battlefield under the guise of neutrality?

If wilayah is being ridiculed and denied in public discourse, but we remain focused on minor jurisprudential details that are already well understood, then our silence is not caution — it is negligence.

If the system of taghut (false authority) is being legitimised before our eyes, and we fail to clarify the difference between divine justice and political manipulation, then we are not scholars. We are mere shadows.

This does not mean that jurisprudence, theology, or spirituality have no role. On the contrary — they are essential. But they must be wielded in response to the need of the hour. When the Ummah is bleeding from ideological confusion, we must offer the medicine that heals — not the one that soothes symptoms already cured.

As Imam al-Sadiq (peace be upon him) taught:

إِنَّ الْعَالِمَ إِذَا لَمْ يَعْمَلْ بِعِلْمِهِ زَلَّتْ مَوَاعِظُهُ مِنَ الْقُلُوبِ كَمَا يَزِلُّ الْمَطَرُ عَنِ الصَّفَا

“When the scholar does not act upon his knowledge, his admonitions slip from hearts just as rain slips from a polished stone.”

— Al-Kulayni⁸, Al-Kafi⁹, Volume 1, Book of the Virtue of Knowledge, Section On the Qualities of Scholars and the Importance of Acting upon Knowledge, Hadeeth #10

The speech of such a person may be technically correct, even beautiful — but it has no weight, because it misses the moment.

So let it be known: today, clarification must prioritise the root causes of deviation. It must confront false modernities, expose ideological colonisation, reaffirm the necessity of divine governance, and restore the rightful role of Islam as a system of life — not a private belief.

Anything less is cosmetic scholarship in a time of existential war.

The Danger of Irrelevant Speech

It must be said — and said clearly — that one of the greatest misfortunes of our time is the phenomenon of scholars, speakers, and intellectuals who speak frequently, yet say very little that actually matters. They do not lie, nor do they intentionally misguide. Their speech may be accurate, eloquent, even emotionally stirring. But it is irrelevant to the central crises of the age.

This irrelevance is not harmless. It is a form of dereliction, because it creates the illusion that the duty of clarification is being fulfilled — while the truths that require defence are left abandoned.

Imam Ali (peace be upon him) once remarked on the tragedy of misplaced priorities:

إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ، وَأَحْكَامٌ تُبْتَدَعُ، يُخَالَفُ فِيهَا كِتَابُ اللَّهِ

“The beginning of tribulations lies in desires that are followed, and rulings that are innovated, in contradiction to the Book of God.”

— Nahjul Balagha¹⁰, Sermon #50

When the religious discourse avoids clarifying the roots of fitnah (corruption, sedition) — and instead becomes a platform for safe, socially accepted commentary — the entire purpose of religious leadership is compromised. The speaker becomes a tranquilliser rather than a truth-teller. He soothes the audience while the fire rages around them.

This condition stems from a profound lack of courage and insight. Some fear public backlash. Others fear the displeasure of institutions, donors, or regimes. Many prefer the praise of the people to the approval of God — even if subconsciously. But in all cases, the result is the same: irrelevance masquerading as religious service.

The Quran warns of those who fail to uphold divine duty out of fear:

فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ

“So do not fear the people — but fear Me.”

— Quran, Surah al-Maidah (The Chapter of the Table Spread) #5, Verse #44

And Imam al-Baqir (peace be upon him) described the hallmark of the true scholar in contrast:

مَنْ عَمِلَ بِمَا يَعْلَمُ عَلَّمَهُ اللَّهُ مَا لَمْ يَعْلَمْ

“Whoever acts upon what he knows, God will teach him what he does not know.”

— Al-Kulayni¹¹, Al-Kafi¹², Volume 1, Book of the Virtue of Knowledge, Page 44

Action brings insight — but cowardice breeds confusion. A scholar who consistently avoids the core issues of his time — the issues the enemies of Islam are actively distorting — cannot claim to be fulfilling the duty of tabyeen. At best, he is a recorder of tradition; at worst, a silent accomplice to distortion.

This is not a call for recklessness. It is a call for intelligent, courageous prioritisation. We must understand where the enemy is investing its energy — and we must counter it precisely there. When our adversaries are spreading falsehood about divine leadership, Islam’s political vision, or the role of the Imam — and we respond with sermons on minor rulings or abstract theology — then we are not resisting. We are surrendering the field.

In times of ideological warfare, misplaced speech is not neutral. It is a form of capitulation.

This was the quality of the enemies of Imam Husayn (peace be upon him). They prayed. They fasted. They recited the Quran. But they remained silent when truth required speech, and spoke only when it served their own comfort or careers.

As Ziyarat Ashura¹³ describes:

اَللّهُمَّ الْعَنْ أُمَّةً سَمِعَتْ بِذلِكَ فَرَضِيَتْ بِهِ

“O God, keep your mercy away from the nation who heard of these events and were content with them (reminded silent in the face of them)”

— Ziyarat Ashura¹⁴

To hear, to know, and to remain silent — or to speak of something else — is to be complicit.

We must not allow our words to become distractions. We must not allow our speech to soothe when it should awaken.

Clarification is not a decorative act — it is an intervention. And if we fail to intervene where the pain is most acute, we risk becoming religious bystanders while the ummah bleeds.

The Role of Timing and Context

There are times when a topic, in and of itself, is sound and valuable. It may be rooted in Quranic verses, validated by hadeeth, or drawn from the lives of the righteous. But if it is raised at the wrong moment — or in place of something more urgent — it becomes a form of distraction, even if unintentionally.

The effectiveness of tabyeen is not just measured by the truth of the message, but by the timing and context in which it is delivered. Speaking a truth that is already known, or one that addresses a secondary concern while a greater crisis looms, fails to fulfil the divine purpose of speech.

Imam Ali (peace be upon him) warned of this imbalance:

لَا رَأْيَ لِمَنْ لَا يُطَاعُ، وَلَا تَنْفَعُ مَشُورَةٌ لَا تُسْمَعُ، وَالْكَلَامُ فِي غَيْرِ وَقْتِهِ لَغُوٌ

“There is no opinion for the one who is not obeyed, and no benefit in advice that is not listened to. And speech at the wrong time is mere babble.”

— Nahjul Balagha¹⁵, Hikmah (Saying) #98

The criterion of relevance is not merely subject matter — it is the condition of the people and the needs of the age. A society plagued by doubt about the Imamah, for example, cannot be rescued by a seminar on spiritual etiquette. A generation confused about the role of Islam in governance will not be guided by abstract theological commentary. The speech may be true, but it will be out of place.

The Quran affirms that even Prophetic speech was shaped by divine timing:

وَلَا تَعْجَلْ بِالْقُرْآنِ مِن قَبْلِ أَن يُقْضَىٰ إِلَيْكَ وَحْيُهُ

“And do not hasten with the Quran before its revelation is completed to you.”

— Quran, Surah Ta-Ha (The Chapter of Ta-Ha) #20, Verse #114

Even the Messenger of God (peace and blessings be upon him and his family) was commanded to be mindful of when to speak and when to wait — because the impact of guidance depends on its timing.

Today, many address religious topics without examining what the moment requires. They choose their sermons based on what is non-controversial, popular, or rehearsed. But clarification is not about comfort — it is about cure. It is about reading the landscape of confusion and responding with surgical precision.

We must ask: What is our society confused about? What are our youth being exposed to? What distortions are taking root in Muslim consciousness? If our speech does not address these, then we are not engaged in clarification — we are engaged in delay.

As Imam al-Sadiq (peace be upon him) taught:

لَا يَكُونُ الْعَالِمُ عَالِمًا حَتَّى يُعَرِّفَهُ الزَّمَانُ وَأَهْلُهُ

“A scholar is not a scholar until he understands his time and its people.”

— Al-Harrani¹⁶, Tuhaf al-Uqul¹⁷, Page 361

To know the books is not enough. One must know the zeitgeist — the spirit of the age — and confront it with clarity and courage.

This is why clarification is not only about content. It is about situational awareness — knowing what must be said now, who must hear it, and how it must be delivered. Anything less is mere religious recitation.

Let the mu’min (believer), the scholar, the da’ee (preacher), and the activist all ask themselves: Am I speaking what the people need, or what I am comfortable delivering? Am I addressing what the enemies of truth are distorting, or am I rehearsing inherited knowledge in a vacuum?

The answer to that will determine whether our speech becomes a light in the darkness — or just another sound in the noise.

The Politics of Silence

We must also recognise that the crisis of misdirected speech is not always rooted in ignorance or negligence. Often, it is deliberate. It is shaped by power, fear, and the unspoken politics that govern religious institutions. Many speakers know what ought to be clarified — but they do not say it. Not because they doubt its truth, but because they fear its consequences.

This fear takes many forms. Fear of being excluded. Fear of losing one’s position. Fear of losing followers or funding. Fear of confrontation with those who wield influence. And beneath all of it lies a more subtle fear: fear of stepping into the role that the truth demands.

Such silence is not benign. It is the silence of calculation, not submission. It is the silence that weighs cost and consequence — and chooses comfort over courage.

The Quran warns us of this dynamic when speaking of those who conceal the truth:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

“Indeed those who conceal what We have sent down of manifest proofs and guidance, after We have clarified it in the Book for mankind—they shall be cursed by God and cursed by the cursers”¹⁸

— Quran, Surah al-Baqarah (The Chapter of the Cow) #2, Verse 159

And the Prophet Muhammad (peace and blessings be upon him and his family) is reported to have said:

مَنْ كَتَمَ عِلْمًا جَاءَ يَوْمَ الْقِيَامَةِ مَلْجُومًا بِلِجَامٍ مِنْ نَارٍ

“Whoever conceals knowledge will be bridled on the Day of Judgement with a bridle of fire.”

— Al-Kulayni¹⁹, Al-Kafi²⁰, Volume 1, Page 54, Hadeeth #2
— Al-Majlisi²¹, Bihar al-Anwar²², Volume 2, Page 42
— Al-Ameli²³, Wasail al-Shia²⁴, Volume 18, Page 19, Hadeeth #1
— Al-Harrani²⁵, Tuhaf al-Uqul²⁶, Page 34
— Al-Qazwini²⁷, Sunan Ibn Majah²⁸, Volume 1, Book 1, Hadeeth #264
— Al-Tirmidhi²⁹, Jami al-Tirmidhi³⁰, Volume 5, Book 41, Hadeeth #2658
— Al-Sijistani³¹, Sunan Abu Dawud³², Book 25, Hadeeth #3658
— Al-Shaybani³³, Musnad Ahmad ibn Hanbal³⁴, Volume 2, Page 263, Hadeeth #7286

This is not about the scholar who is still learning, or the speaker who is sincerely unsure. It is about the one who knows the truth, knows it must be clarified, and yet chooses silence because it would disturb the status quo — or worse, jeopardise their reputation.

This kind of silence is deadly. It allows falsehood to spread uncontested. It leaves the people confused. It emboldens the distorters of religion and disheartens those seeking clarity. And perhaps most tragically, it allows a vacuum of leadership — which will inevitably be filled by voices that do not carry the legacy of the Prophets.

In Ziyarat al-Jamia al-Kabirah, we are taught to recognise and honour the Ahl al-Bayt (peace be upon them) as those who:

الْمُدافِعِينَ عَنْ دِينِ اللَّهِ

“…defended the religion of God.”

— Ziyarat al-Jamia al-Kabirah³⁵

This defence was not abstract. It was vocal. Visible. Willing to risk social isolation, imprisonment, and even death. And those who claim to be inheritors of this legacy must ask: what have we risked in defence of truth?

Today, we witness a new model of cleric — one who refines his language to the point of harmlessness. He becomes so calculated that no institution feels challenged, no tyrant feels rebuked, and no deviator feels exposed. His words circulate, but they never cut. His sermons are shared, but they never disturb. He becomes an asset to the status quo — all while believing he is serving the religion.

This is not clarification. It is containment.

Such a figure often receives praise precisely because he does not say what must be said. He gains popularity for his moderation, when in reality it is selective silence. He speaks enough to maintain credibility, but not enough to invite backlash. He becomes a master of soft tones and vague generalities — all while ensuring that he remains comfortable and unthreatened.

Displacement and Misdirection

When the obligation of tabyeen is avoided, it rarely results in total silence. Instead, it is displaced — replaced with something safer, easier, or more socially acceptable. The speaker does not retreat from the pulpit. He simply changes the subject.

This is the danger of misdirection. The act of clarification continues — outwardly. But inwardly, it has been emptied of its purpose. It no longer strikes at falsehood or unveils confusion. It no longer aligns with the divine call to expose error and uphold truth. Instead, it becomes a well-packaged diversion.

The Quran exposes this pattern in the behaviour of past religious leaders:

أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ

“Do you then believe in part of the Book and disbelieve in part?”

— Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse #85

This selective engagement — highlighting what is convenient while ignoring what is controversial — is not a form of wisdom.

It is a form of betrayal.

In our time, we often witness scholars and speakers who know full well what the ideological crisis of the ummah is — who recognise the distortions being spread about divine leadership, the identity of the Imam, the nature of Islamic governance, or the secular assault on Islamic values — but who instead redirect their discourse to less sensitive topics.

Some replace theological clarification with ethical storytelling. Others substitute the defence of wilayah with reminders about personal sincerity. When the issue of cultural invasion arises, they instead speak about spiritual refinement. And when the discourse should be centred on unveiling the tactics of global arrogance and the ideological colonisation of Muslim minds, they retreat into generic invocations of unity and love.

This is not a question of choosing between good and evil — it is a question of priority and placement. There is value in discussing ethics, personal development, and even economics. But when such topics displace the critical clarifications of the hour — when they are used to avoid confrontation with distortion — then they become enablers of misguidance.

Imam Jaʿfar al-Sadiq (peace be upon him) warned of this confusion in religious priorities:

إِذَا ظَهَرَتِ الْبِدَعُ فِي أُمَّتِي فَلْيُظْهِرِ الْعَالِمُ عِلْمَهُ، فَمَنْ لَمْ يَفْعَلْ فَعَلَيْهِ لَعْنَةُ اللَّهِ

“When innovations become manifest in my ummah, the scholar must make his knowledge apparent. Whoever does not, upon him is the curse of God.”

— Al-Kulayni³⁶, Al-Kafi³⁷, The Book of the Virtue of Knowledge, Chapter: Innovations, Opinion and Analogies, Volume 1, Page 54, Hadeeth #2

This is not a casual warning. It is a declaration: the scholar who remains silent in times of distortion is cursed. And equally cursed is the scholar who speaks — but speaks of something else when the religion is under siege.

It is not uncommon to see someone discuss akhlaq (ethics, manners, morals, virtues) while the principles of Quranic governance are being undermined. To speak of unity when falsehood is masquerading as reform. To invoke spirituality when the people are drowning in cultural invasion and secular seduction. To speak of the economy when the battlefield is in the realm of values and beliefs.

These are not isolated incidents. They form a pattern — a pattern of avoiding clarity under the guise of wisdom.

And so, we are left with a religious discourse that is elegant in delivery but vacant in direction. It speaks often, but clarifies little. It pleases many, but awakens none. It moves the tongue — but does not stir the conscience.

The Consequences of Avoidance

And what is the result of this evasion, this silence, this strategic misdirection?

The result is that the truth remains veiled. The distorters of religion grow confident. The ideological colonisers find no resistance. And the believers — especially the youth — are left vulnerable, unarmed, and uncertain. Confusion spreads not only because the enemy speaks, but because the people of truth do not.

This is the consequence of avoidance: a vacuum. And vacuums are never empty for long. When truth is not clarified, falsehood steps in to define the narrative. When the Quranic worldview is not defended, secularism and liberalism claim the moral high ground. When the legacy of the Ahl al-Bayt (peace be upon them) is not upheld and explained, it is appropriated, distorted, or dismissed.

The Holy Quran teaches us this law of human response:

وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

“Say: The truth has come, and falsehood has vanished. Surely falsehood is bound to vanish.”

— Quran, Surah al-Isra (the Chapter of the Night Journey) #17, Verse #81

But note the wording: when the truth comes, falsehood vanishes. If it does not come — if it is not made manifest — then falsehood remains. The verse is not just a celebration of truth; it is a command to bring it forward.

Imam al-Sadiq (peace be upon him) explained this further:

إِنَّ اللَّهَ عَزَّ وَجَلَّ فَرَضَ عَلَى أَهْلِ الْجَهْلِ أَنْ يَتَعَلَّمُوا، وَفَرَضَ عَلَى أَهْلِ الْعِلْمِ أَنْ يُعَلِّمُوا

“Surely God, the Mighty and Majestic, has made it obligatory upon the ignorant to learn, and upon the learned to teach.”

— Al-Kulayni³⁸, Al-Kafi³⁹, The Book of the Virtue of Knowledge, Chapter: The Obligation of Knowledge and the Necessity of Seeking It and Encouragement Towards It, Volume 1, Page 33

This is not optional. It is a divine duty. And to abandon it — or to fulfil it in name while avoiding its substance — is a form of betrayal.

In every age, the Ahl al-Bayt (peace be upon them) clarified the truths that others avoided. They did not limit themselves to abstract theology or personal ethics. They exposed taghut. They called out hypocrisy. They defended divine leadership, not merely as a belief, but as the rightful structure of society. They paid the price — in blood, in exile, in torture — but they did not remain silent.

If we, in our age, choose a softer path — if we adjust our message to avoid controversy — we must understand that we are not simply being “moderate.”

We are contributing to confusion.

We are allowing the enemies of Islam to define Islam — while we become polite spectators, applauded for our balance, even as the truth is buried.

When we fail to speak about wilayah, others speak about secularism. When we avoid clarifying the role of the Imam, others present distorted versions of leadership. When we ignore the cultural invasion, others shape our values through entertainment, education, and technology. And when we refuse to discuss the ideological war against Islam, others recruit our youth into the very systems that seek to dismantle their faith.

And so, we witness the strange phenomenon: scholars discussing economics when the problem is cultural, spirituality when the issue is ideological, and etiquette when what is needed is resistance.

This is not neutrality. It is negligence.

What Must Be Clarified?

The question is not merely whether we speak. It is whether we clarify — and whether what we clarify is what God has made urgent in this moment.

If we do not clarify the central truths of our time — the nature of divine authority, the identity of the Imam, the ideological threats, and the role of Islam as a living system — then we are not fulfilling the legacy of the Prophets and Imams. We are simply preserving a shell, while the substance is hollowed out by others.

Let us not be deceived by the sound of our voices. The Ummah does not need more speech. It needs truthful, timely, and targeted clarification — spoken with courage, rooted in revelation, and aimed at the heart of falsehood.

Conclusion

The Subjects in Need of Clarification

If the mission of tabyeen is to cut through confusion, expose distortion, and protect the ummah from ideological erosion, then it must begin with a question of conscience:

Are we clarifying what truly needs to be clarified?

This is not a theoretical concern. It is the very line that separates speech which uplifts the religion, from speech which pacifies the people. In every age, the duty of the righteous has not been merely to speak, but to speak what is timely, targeted, and terrifying to the oppressors.

When the enemies of Islam distort the role of the Imam, we must clarify wilayah. When they strip Islam of its political vision, we must reassert the Prophetic model of governance. When they reduce religion to ritual, we must unveil its revolutionary soul. This is not extremism — it is fidelity.

But this duty is not without cost. It demands courage, clarity, and insight. It requires that we defy the pressures of institutions, audiences, and even our own comfort. It asks that we prioritise truth over applause, responsibility over reputation, and divine approval over worldly peace.

And yet, clarification alone is not sufficient. What follows it? Once the truth has been clarified — once falsehood has been unmasked and the duty made plain — then what is the response that is demanded of the listener? What does God expect of the one who now sees clearly?

That is the next step in our journey.

Just as there are subjects that demand clarification, so too are there responses that are expected — responses rooted in faith, guided by insight, and protected from deviation.

And so, in the next part, we will ask:

What are the right responses to clarification?

What distinguishes the insightful from the blind, the grateful from the arrogant, the loyal from the betrayer?

And how does the Quranic model of response differ from mere intellectual agreement or emotional enthusiasm?

Clarification is the beginning. Response is the test.

Supplication-Eulogy: #8: “The Prophet’s Reflection”

Eighth Night - “The Prophet’s Reflection”

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…
How many hearts can break in Karbala?
How many fathers can bury their sons
while still standing?

Tonight, we remember the one whose face resembled the Prophet —
not just in beauty,
but in character,
in courage,
in speech,
in light.

Ali al-Akbar — the eldest of the martyrs from the Prophet’s blood.

O my Lord…

What did Husayn see when he looked into his son’s eyes?
Did he see the Quran descending?
Did he see the call of Madinah again?
Did he hear in his voice the echo of his grandfather?

They said:

“Whenever we longed to see the Prophet,
we looked at Ali al-Akbar.”

O God…
The Imam sent him to the battlefield,
but not without the weight of grief.
He raised his hands and said:

O God, bear witness against this people…
There has come out to them a youth most similar to Your Prophet…
Whenever we missed him, we looked at this boy.

And he gave him permission —
but with a heart bleeding before the sword had fallen.

O my Lord…
Ali al-Akbar rode out —
not with fear,
but with poise,
not with the pride of lineage,
but the humility of Prophethood.

He fought fiercely.
He cut through the enemy like light through darkness.
He returned once, thirsty and breathless.
And Husayn wept and placed his tongue in his son’s mouth.

“Soon, O son, your grandfather will quench your thirst,
and you will never thirst again.”

Then he went back…
And the swords surrounded him.
One struck his head —
and split it open.

He cried:

“O my father, accept my salaam…”

Husayn ran —
he threw himself to the ground,
held the broken body,
and cried:

“O my son…
O the light of my eyes…
On whom shall I call now, O Ali?”

And when he brought his body back,
the women of the camp wailed —
for the Prophet’s light had been extinguished.

O Imam of our Time…
Will you not raise your voice
for the blood of the one who resembled your Prophet?
Will you not call for vengeance
for the broken heart of your grandfather Husayn?

Let us be among those who resemble the Prophet in faith.
Let our youth be like Ali al-Akbar in resolve.
Let us answer the call of truth
with the poise of those who know where they came from.

O God, make me among those who resemble Your Prophet in word and deed, in struggle and worship.

And grant me a gaze from the eyes of Husayn,
as he looked upon his slaughtered son.

Tonight, we remember the father
who buried the one who looked most like the Messenger of God.

We remember the boy who gave his blood
as a final resemblance of the Prophet
to a world that had turned its back on his truth.

Tonight, we say: Let us carry his light.
Let our lives resemble his courage.
Let our hearts resemble his purity.
Let us die like Ali al-Akbar —
with our faces toward Karbala, and our eyes fixed on eternity.

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. 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).

4. 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

5. See Note 2.

6. See Note 3.

7. See Note 4.

8. See Note 3.

9. See Note 4.

10. See Note 2.

11. See Note 3.

12. See Note 4.

13. Ziyarat Ashura is the most powerful and spiritually transformative visitation prayer for Imam Husayn, recited by Shia Muslims worldwide—especially during Muharram and Arbaeen. This sacred text, narrated from Imam al-Baqir and preserved in Kamil al-Ziyarat, embodies the eternal covenant of loyalty (wilayah) to the Master of Martyrs while vehemently disassociating (tabarra) from his oppressors. Its profound appeals—like "اللَّهُمَّ اجْعَلْ مَحْيَايَ مَحْيَا مُحَمَّدٍ وَآلِ مُحَمَّدٍ" ("Make my life like Muhammad’s family’s life")—merge our destiny with the Ahl al-Bayt’s purified path. Beyond mourning, Ziyarat Ashura is a spiritual weapon, offering divine rewards and protection, as emphasised in hadeeths where Imam al-Sadiq called it "the most effective means for answered prayers." By reciting it with sincerity, believers spiritually join Imam al-Mahdi’s army, pledging to uphold Imam Husayn’s revolution until the Day of Judgment.

14. See Note 13.

15. See Note 2.

16. Al-Hasan ibn Ali ibn al-Husayn ibn Shu'ba al-Harrani al-Halabi, likely from Harran and/or Aleppo in 10th-century Syria, is known as the author of Tuhaf al-Uqul 'an Al al-Rasul, a revered Shia collection of concise and eloquent sayings and sermons attributed to the Prophet Muhammad and the Twelve Imams, covering diverse ethical, moral, and theological topics, though precise biographical details about al-Harrani and the reliability of all narrations remain subjects of scholarly consideration.

17. Tuhaf al-Uqul (Arabic: تحف العقول, "The Masterpieces of the Mind") is a well-known collection of ethical, spiritual, and wisdom-filled sayings, sermons, and letters attributed to the Prophet Muhammad, the Twelve Imams, and other key figures in early Islam. The book was compiled by the Shia scholar Ibn Shu’ba al-Harrani (Abu Muhammad al-Hasan ibn Ali ibn al-Husayn ibn Shu’ba al-Harrani), who lived in the 4th century AH (10th century CE). Tuhaf al-Uqul is especially valued for its focus on moral guidance, practical advice, and spiritual teachings, and it is notable for including many narrations not found in other major hadeeth collections. The compiler, Ibn Shu’ba al-Harrani, is respected for his careful selection and arrangement of these narrations, making the book a significant resource for students of Islamic ethics and Shia tradition.

18. As explained in Part 7 of the Art of Supplication, the word l’an is often translated as curse; but in reality this is a misunderstanding; especially when looking at the English language meaning of the word “curse”. It is in fact a more accurate translation to say that l’an is closer to a prayer to ask God to keep his mercy away from such and such.

19. See Note 3.

20. See Note 4.

21. 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.

22. 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.

23. Shaykh al-Hurr al-Ameli (1033–1104 AH/1624–1693 CE) was a towering Imami scholar and traditionist, best known for his monumental work Wasail al-Shia, a comprehensive compilation of Shia hadeeths on jurisprudence. Born in Jabal Amel (modern-day Lebanon), he later migrated to Iran, where he became a prominent figure in the Safavid scholarly circles. His Wasail systematically organises over 35,000 narrations from the Ahl al-Bayt into fiqh chapters, serving as an indispensable reference for Shia jurists. A devout follower of the Imams, he also authored works on theology, rijaal (hadeeth narrators), and pilgrimage rituals, embodying the scholarly tradition of Twelver Shi’ism. His legacy endures as a bridge between early Shia hadeeth literature and later Usuli scholarship.

24. Wasail al-Shia (وسائل الشيعة), compiled by Shaykh al-Hurr al-Ameli, is one of the most authoritative and comprehensive collections of Shia hadeeths on Islamic jurisprudence (fiqh). Officially titled Tafsil Wasail al-Shia ila Tahsil Masail al-Sharia, this monumental work meticulously organises over 35,000 narrations from the Ahl al-Bayt into thematic chapters, covering all aspects of religious practice—from purification and prayer to social and economic rulings. Unlike earlier hadeeth collections, Wasā’il serves as a systematic fiqh manual, drawing primarily from the Kutub al-Arba’a (the Four Books of Shia hadeeth) while incorporating additional chains and commentaries. Its unparalleled structure and reliability have made it a cornerstone of Shia scholarship, widely relied upon by jurists (fuqaha) and students of Islamic law. The work also includes the author’s critical notes on hadeeth authenticity, reflecting the rigour of Imami scholarship. To this day, it remains an essential reference for deriving legal rulings and understanding the teachings of the Prophet and the Imams.

25. Al-Hasan ibn Ali ibn al-Husayn ibn Shu'ba al-Harrani al-Halabi, likely from Harran and/or Aleppo in 10th-century Syria, is known as the author of Tuhaf al-Uqul 'an Al al-Rasul, a revered Shia collection of concise and eloquent sayings and sermons attributed to the Prophet Muhammad and the Twelve Imams, covering diverse ethical, moral, and theological topics, though precise biographical details about al-Harrani and the reliability of all narrations remain subjects of scholarly consideration.

26. Tuhaf al-Uqul (Arabic: تحف العقول, "The Masterpieces of the Mind") is a well-known collection of ethical, spiritual, and wisdom-filled sayings, sermons, and letters attributed to the Prophet Muhammad, the Twelve Imams, and other key figures in early Islam. The book was compiled by the Shia scholar Ibn Shu’ba al-Harrani (Abu Muhammad al-Hasan ibn Ali ibn al-Husayn ibn Shu’ba al-Harrani), who lived in the 4th century AH (10th century CE). Tuhaf al-Uqul is especially valued for its focus on moral guidance, practical advice, and spiritual teachings, and it is notable for including many narrations not found in other major hadeeth collections. The compiler, Ibn Shu’ba al-Harrani, is respected for his careful selection and arrangement of these narrations, making the book a significant resource for students of Islamic ethics and Shia tradition

27. Imam Abu Abdullah Muhammad ibn Yazid ibn Majah al-Qazwini (209–273 AH/824–887 CE) was a famous Persian hadeeth scholar and the author of Sunan Ibn Majah, one of the Kutub al-Sittah (Six Major Hadeeth Collections). Born in Qazvin (modern-day Iran), he traveled widely to study hadeeth, learning from great scholars like al-Bukhari and Muslim, and teaching others like Abu Ya'la al-Khalili. His Sunan contains 4,341 hadeeths, organised by topics such as worship, law, and daily life. While some hadeeths in it are weak, its place among the Six Books shows its importance in Sunni Islam. Scholars like al-Dhahabi praised Ibn Majah’s careful work, and his collection remains a key reference for hadeeth studies and Islamic rulings.

28. Sunan Ibn Majah is one of the six major hadeeth collections in Sunni Islam, compiled by Imam Muhammad ibn Yazid ibn Majah al-Qazwini (d. 273 AH/887 CE). This important work contains over 4,000 hadeeths covering Islamic law, beliefs, manners, and daily life. While most of its narrations are authentic, scholars note it includes some weak hadeeths - which is why some early scholars considered replacing it with other works like the Muwatta. Despite this, it remains an essential reference, especially for scholars who can distinguish between strong and weak narrations. The book is organised into 37 chapters following common fiqh topics, making it particularly useful for understanding practical Islamic rulings. Along with Sahih al-Bukhari, Sahih Muslim, and other major collections, it forms the core of Sunni hadeeth literature. Modern print editions often include verification of each hadeeth’s authenticity by contemporary scholars.

29. Imam Abu Isa Muhammad ibn Isa al-Tirmidhi (209–279 AH) was a prominent Sunni hadeeth scholar best known for compiling Jami al-Tirmidhi, one of the six canonical Sunni hadeeth collections. Born in Termez (modern Uzbekistan), he studied under Sunni traditionists like al-Bukhari and Muslim, but his work is not considered part of the Shia hadeeth tradition. While his collection includes some narrations that align with Shia teachings, Shia scholars critically evaluate its chains of transmission, as many narrators were not followers of the Ahl al-Bayt. Al-Tirmidhi’s unique contribution was his commentary on hadeeth authenticity and juristic differences among early Sunni schools—though Shia Islam relies instead on the rigorously verified narrations of the Imams found in the Four Books. His work remains a historical reference for comparative studies, but Shia tradition prioritises the narrations preserved by the Imams’ loyal companions.

30. Jami al-Tirmidhi, compiled by Sunni scholar Abu Isa Muhammad al-Tirmidhi (d. 279 AH), is one of the six major hadeeth collections in Sunni Islam. While not part of the Shia canonical texts, it contains narrations from the Prophet (PBUH) that occasionally overlap with Imami traditions, particularly in ethical and historical matters. The work is notable for its early documentation of hadeeths and al-Tirmidhi’s unique commentary on their reliability—though Shia scholars critically assess its chains of transmission, as many narrators were not aligned with the Ahl al-Bayt. For Shia readers, the book serves primarily as a comparative resource, highlighting both shared Islamic heritage and key differences in Sunni-Shia hadeeth methodology, particularly where Sunni narrations diverge from the teachings of the Imams. Its inclusion of weak (da’if) narrations, as noted by Sunni scholars themselves, further underscores the importance of referring to Shia-approved sources like the Four Books for authentic traditions.

31. Imam Abu Dawud Sulayman ibn al-Ash'ath al-Sijistani (202–275 AH) was a leading Sunni hadeeth scholar who compiled Sunan Abu Dawud, one of the six major Sunni hadeeth collections. Born in Sijistan (modern Iran/Afghanistan), he studied under prominent Sunni traditionists like Imam Ahmad ibn Hanbal. While respected for his rigorous compilation of legal hadeeths, Shia scholars approach his work critically, as it relies on narrators not aligned with the Imams of Ahl al-Bayt (AS). His Sunan focuses particularly on jurisprudential hadeeths, and while it contains some narrations that overlap with Shia teachings, its chains of transmission are evaluated differently in Shia scholarship. For Shia Muslims, the authentic traditions of the Imams preserved in the Four Books remain the primary hadeeth source, while Sunni collections like Abu Dawud's serve mainly for historical and comparative study of Islamic legal traditions.

32. Sunan Abu Dawud, compiled by Imam Abu Dawud al-Sijistani (d. 275 AH), is one of the six major Sunni hadeeth collections, focusing primarily on legal traditions (ahadeeth al-ahkam). While Sunni scholars consider it a reliable source for Islamic jurisprudence, Shia scholarship approaches this work with critical scrutiny, as its narrators and chains of transmission (isnaad) were not evaluated according to the standards of the Ahl al-Bayt's teachings. The collection contains over 4,800 hadeeths, some of which align with Shia narrations, while others reflect Sunni legal perspectives that differ from Imami fiqh. For Shia Muslims, the most trusted hadeeth sources remain the Four Books (al-Kutub al-Arba'ah), which were meticulously preserved by the Imams' closest companions. Sunni collections like Sunan Abu Dawud are studied in Shia circles mainly for comparative analysis, historical context, or to identify shared early Islamic traditions, but they do not hold the same authoritative status as the Imams' rigorously authenticated narrations.

33. Imam Ahmad ibn Muhammad ibn Hanbal ibn Hilal ibn Asad al-Shaybani (164–241 AH) was a foundational Sunni scholar and the compiler of Musnad Ahmad, one of the largest early hadeeth collections. While revered in Sunni Islam as the founder of the Hanbali school and a staunch defender of traditionalist theology, Shia scholarship critiques his methodology for relying on narrators opposed to the Ahl al-Bayt, including figures involved in their persecution. His Musnad assembles over 27,000 narrations—some echoing Shia traditions, but many transmitting views of Companions who rejected the Imams' authority. For Shia Muslims, this work serves mainly as a historical record of early Sunni hadeeth transmission, contrasting sharply with the rigorously vetted narrations in Shia sources like al-Kafi, where chains exclusively trace back to the Imams. Imam Ahmad's own theological disputes with the Abbasid caliphs (e.g., during the Mihna inquisition) are noted, but Shia tradition emphasizes that true preservation of the Prophet's (PBUH) legacy lies solely with the purified Household and their loyal narrators.

34. Musnad Ahmad ibn Hanbal, compiled by the Sunni scholar Ahmad ibn Muhammad ibn Hanbal (d. 241 AH), is one of the largest early hadeeth collections, containing over 27,000 narrations organised by companions rather than topics. While respected in Sunni Islam, Shia scholarship critically evaluates this work due to its reliance on transmitters who opposed the Ahl al-Bayt, including figures involved in their marginalisation. Unlike Shia hadeeth collections—which prioritise narrations meticulously preserved through the Imams and their loyal companions in the Four Books—the Musnad includes many narrators rejected by Imami scholarship. Though some traditions overlap with Shia teachings, the work primarily reflects early Sunni perspectives that often diverged from the teachings of the Prophet's (PBUH) purified Household. For Shia Muslims, it serves mainly as a historical reference for comparative study, while authentic religious guidance is derived exclusively from the Imams' rigorously verified traditions.

35. Ziyarat al-Jamia al-Kabirah stands as a profound testament to the exalted station of the Ahl al-Bayt (peace be upon them), the blessed household of Prophet Muhammad (peace and blessings be upon him and his family). Recited by Shia Muslims worldwide, this ziyarah, attributed to Imam Ali al-Hadi, serves as a comprehensive declaration of faith and devotion. It eloquently articulates the unique virtues, divine knowledge, and pivotal role of the Imams in guiding humanity and safeguarding the true essence of Islam. Through its eloquent verses, believers reaffirm their allegiance to the Ahl al-Bayt, seeking their intercession and striving to emulate their noble example in all aspects of life, recognising them as the divinely appointed leaders and the inheritors of the Prophet's legacy.

36. See Note 3.

37. See Note 4.

38. See Note 3.

39. See Note 4.