[9] Tabyeen (Clarification) - The Response to 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 الْحُسَيْنِPeace be upon you, O Aba Abdillah (O Husayn),
and upon the souls who have gathered in your courtyard.
Upon you, from us all, is the peace of God—forever,
for as long as we remain and as long as night and day endure.
And may God never make this our last pledge to visit you.Peace be upon al-Husayn,
and upon Ali, son of al-Husayn,
and upon the children of al-Husayn,
and upon the companions of al-Husayn.—Adapted from Ziyarat Ashura1
Introduction
This is the ninth 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:
Video of the Majlis (Lecture/Sermon)
Audio of the Majlis (Lecture/Sermon)
Recap
The Subjects in Need of Clarification
In our previous session, we examined the core question: What subjects require clarification today? We established that tabyeen (clarification) is not a generic or timeless act — it is deeply contextual. The worth of religious speech is measured not only by its truth, but by its timeliness, relevance, and courage in confronting the ideological distortions of the era.
We explored how the enemies of Islam do not waste energy on peripheral issues; they strike at the roots — the foundations of identity, authority, governance, and divine guidance. Hence, clarification must defend what is under attack: wilayah, Imamah, Islamic governance, the Quranic worldview, and the relationship between religion and power.
We also addressed the danger of irrelevant speech — discourse that soothes the audience but fails to challenge falsehood. We uncovered the politics of silence, where fear, social pressure, and institutional caution lead to the displacement of vital truths by safe topics. Through Quranic verses and the wisdom of the Ahl al-Bayt (peace be upon them), we saw that the scholar who withholds clarification, or redirects it away from its urgent target, is not neutral — he is negligent.
Clarification is not about filling time or maintaining status. It is a divinely mandated intervention — an unveiling of truth when truth is hidden, and a defence of truth (haqq when it is distorted. But clarification alone is not the end.
Once truth has been clarified, another question emerges — one even more personal, even more decisive:
How do we respond to the truth once it has been clarified?
This is the subject of this session.
Tabyeen (Clarification) - The Response to Clarification
Truth Demands a Response
Clarification is not the end of the journey. It is the beginning of accountability.
To clarify is to lift the veil — to present the truth plainly and expose falsehood for what it is. But once that truth is known, a weight falls upon the shoulders of the one who has heard it. No soul, having received tabyeen, remains neutral. Every soul, knowingly or not, becomes one who either accepts, defers, manipulates, or rejects.
In the Quran, the descent of clear guidance is always paired with a demand for response:
لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ
“…so that mankind may have no argument against God after the messengers [have come].”
— Quran, Surah al-Nisa (The Chapter of Women) #4, Verse #165
Revelation removes the excuse of ignorance. Clarification removes the cloak of ambiguity. What remains is a choice — and with that choice, a test.
Imam Ali (peace be upon him) expressed this truth in a profound and often overlooked line:
فَإِنَّمَا عَلَيْكَ الْبَلَاغُ، وَعَلَيْهِمُ التَّسْلِيمُ
“Upon you is the task of delivery; upon them is the duty to submit.”
— Nahjul Balagha2, Sermon #200
The one who hears cannot return to blindness. The one who sees cannot claim not to know. From the moment of tabyeen, a decision is required — and silence itself becomes a form of response.
The Quran reminds us of those who responded with passive recognition but failed to act:
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ
“They denied it, while their souls were convinced of it…”
— Quran, Surah al-Naml (the Chapter of the Ant) #27, Verse #14
They recognised the truth. But they still rejected it. And in this, the Quran identifies a deep psychological disease: the severance of recognition from action, of knowledge from surrender.
In the age of ideological sedition, this disease is widespread. Many accept the truth in theory. They admire those who clarify it. They nod in approval. But when the moment comes to align their lives, allegiances, or actions with what they now know — they hesitate, defer, or retreat. This is not neutrality. It is evasion.
Imam Ali (peace be upon him) warns of this pattern in the believer:
مَا عَرَفَ اللَّهَ مَنْ عَصَاهُ
“He has not truly recognised God, the one who disobeys Him.”
Recognition that does not lead to obedience is not real recognition. It is a kind of internal hypocrisy — one that paralyses the soul while convincing it that it has fulfilled its duty.
Thus, the purpose of tabyeen is not merely to inform — but to demand a stand. Every heart that receives clarity must then reveal itself: will it follow the truth, hesitate in fear, or turn away in arrogance?
The criterion of judgment shifts after clarification. Before, the excuse of ignorance might be accepted. After, only submission or resistance remain.
And so we see: the one who receives tabyeen must respond.
And in that response lies their path — to loyalty or betrayal, salvation or regret.
The Categories of Response
Once the truth has been clarified, responses begin to diverge. Some are immediate and sincere. Others are slow, strategic, or defiant. But every response reveals the state of the heart — and determines whether the light of tabyeen becomes a path to salvation or a witness against the soul.
Broadly speaking, there are four categories of response to clarification. Each has been described in the Quran and in the traditions of the Ahl al-Bayt (peace be upon them), and each reflects a different spiritual, psychological, and ideological posture toward truth.
Those Who Submit and Obey
This is the ideal. When truth is clarified, they do not wait for the crowd to move. They do not demand reassurance, nor do they seek guarantees of safety or popularity. They submit — because they recognise the source.
إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنَا وَأَطَعْنَا
“The only statement of the believers, when they are called to God and His Messenger to judge between them, is that they say: We hear and we obey.”
— Quran, Surah al-Nur (The Chapter of Light) #24, Verse 51
Their response is marked by trust, action, and wilayah. They become defenders of truth, not just admirers of it. These are the companions of Prophets, the ansar (helpers) of Imams, and the flag-bearers of every movement of truth (haqq).
Those Who Reject and Resist
These are the deniers — those who see the truth and oppose it openly. Sometimes out of arrogance, sometimes for worldly gain, and often because truth threatens their status or ideology.
Pharaoh saw the signs of Musa, yet:
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ
“They denied it, though their souls were convinced of it…”
— Quran, Surah al-Naml (the Chapter of the Ant) #27, Verse #14
Imam al-Sadiq (peace be upon him) described such people as being worse than the ignorant:
الْمُعَانِدُ لِلْحَقِّ أَشَدُّ ضَلَالًا مِنَ الْجَاهِلِ
“One who opposes the truth knowingly is more misguided than the ignorant.”
These are not merely misguided — they are active forces of misguidance.
Those Who Delay or Defer
This category includes those who acknowledge the truth but hesitate to act. They are not deniers — but they are not followers either. They fear the cost. They wait for “the right time.” They want safety, consensus, or more signs before they move.
The Children of Israel were shown the truth by Musa, but responded:
فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ
“You and your Lord go and fight — we will stay here sitting.”
— Quran, Surah al-Maida (the Chapter of the Table Spread) #5, Verse #24
They did not deny the mission. They simply declined to join it — and in doing so, they betrayed it.
This is the response of delay, which often disguises itself as prudence or neutrality. But in truth, it is a refusal to bear the burden of truth once it has become clear.
Those Who Remain Silent, Yet Internally Know
This is perhaps the most dangerous of all. These are the ones who understand the truth, even speak highly of it — but take no step toward implementing it. They sit in the middle ground. They offer praise for the message but distance from the movement.
Imam al-Sadiq (peace be upon him) lamented such people in Dua al-Istiqafah (The Supplication of Awakening)7:
اللَّهُمَّ اجْعَلْنِي مِمَّنْ يُسْتَفِيقُ قَلْبُهُ عِنْدَ ذِكْرِكَ، وَلَا يَأْمَنُ مَكْرَكَ
“O God, make me among those whose hearts awaken at Your remembrance, and who do not feel secure from Your plan…”
— Al-Tusi8, Misbah al-Mutahajjid9, Dua al-Istiqafah10, p. 848
These are the silent consenters. They applaud those who clarify, but distance themselves from the implications. They fear what may happen if they take the side of truth too openly. And in doing so, they leave the clarifiers isolated — and the distorters emboldened.
As Ziyarat Nahiyah al-Muqaddasah11 reminds:
اللَّهُمَّ الْعَنْ أُمَّةً سَمِعَتْ بِذٰلِكَ فَرَضِيَتْ بِهِ
“O God, exclude from your mercy the people who heard of this and were content with it.”
— Ziyarat Nahiyah al-Muqaddasah12
This group is not absolved by their silence. Their inaction is a betrayal — not only of the truth, but of the responsibility that comes with recognising it.
Each of these four responses continues to exist today. They exist in our communities. They exist within ourselves. And it is only through sincere muraqabah (self-vigilance) and wilayah (loyal alignment) that we can ensure we are among the first — and not the last.
The Worst Response – Passive Agreement
One of the most dangerous responses to clarification is not open denial, nor hostile rejection. It is passive agreement — the silent nod of approval that is never followed by action. It is the expression of admiration for truth, without any willingness to align oneself with it, support it, or defend it.
This is the response of those who listen to tabyeen, affirm it in theory, praise the one who delivered it — and then return to their lives unchanged. They have understood, but they refuse to be moved. They have seen, but they refuse to walk.
In the eyes of the Divine, this response is not neutral. It is treachery masked by politeness. It is the very essence of what the Quran condemns when it says:
وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ
“And among the people is he whose speech pleases you in worldly life, and he even calls God to witness as to what is in his heart — yet he is the fiercest of opponents.”
— Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse #204
These individuals claim sincerity. They recite the slogans. But when the moment of decision comes — when loyalty demands sacrifice, or when truth becomes unpopular — they remain on the sidelines. And worse, they believe their theoretical agreement is enough to absolve them.
Imam Ali (peace be upon him) warned of this very behaviour:
لاَ تَكُنْ مِمَّنْ يَرْجُو الآخِرَةَ بِغَيْرِ عَمَلٍ، وَيُؤَخِّرُ التَّوْبَةَ بِطُولِ الأَمَلِ
“Do not be of those who hope for the Hereafter without action, and delay repentance due to false expectation.”
— Nahjul Balagha, Hikmah (Saying) #150
The one who passively agrees to tabyeen but does not rise to serve it is deceived by his own conscience. He mistakes recognition for commitment, and praise for participation. But Islam was never built by spectators.
When Sayyedah Zaynab (peace be upon her) stood in the court of Yazid and delivered the clearest clarification of truth (haqq), there were many in that audience who recognised her truth. Some wept. Some turned their faces. But how many stood with her? How many left the court and joined the path of resistance? Few.
This is why passive agreement is more corrosive than open rejection.
The rejecter is an open enemy — he reveals himself. But the passive approver cloaks his betrayal in smiles, praise, and neutrality. He weakens the camp of truth from within.
The Ahl al-Bayt (peace be upon them) suffered not only at the hands of their enemies — but from the abandonment of those who claimed to love them but refused to rise for them.
In Ziyarat Nahiyah al-Muqaddasah13, we pray that God exclude from His mercy not only the killers of Imam Husayn (peace be upon him), but also those who were pleased with the crime and remained silent:
اللَّهُمَّ الْعَنْ أُمَّةً سَمِعَتْ بِذٰلِكَ فَرَضِيَتْ بِهِ
“O God, exclude from your mercy the people who heard of this and were content with it.”
— Ziyarat Nahiyah al-Muqaddasah14
This line is a mirror to our own hearts. When clarification reaches us, when truth is laid bare — will we simply “agree,” or will we join the struggle it demands?
The tragedy is that many who nod in approval never speak in defence. They do not oppose — but they also do not assist. They excuse their silence with claims of diplomacy, family obligation, or personal limitation. But in the court of God, this is not discretion — it is desertion.
And in this sense, they are worse than the open rejecter. For at least the enemy declares his position. The passive betrayer pretends to stand with truth — and by doing so, disarms it from within.
The Ideal Response — Wilayah and Obedience
The correct response to tabyeen (clarification) is not mere agreement, admiration, or discussion. It is wilayah. That is, not only belief in the truth, but conscious, loyal alignment with its bearers — and full obedience to what has been clarified.
Wilayah is not a concept of affection. It is a structure of commitment. It means that once the truth is known, one joins its side — intellectually, emotionally, socially, and politically. One defends it. Lives by it. Dies for it if necessary.
The Quran describes this standard with unwavering clarity:
إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا
“Your only guardians are God, His Messenger, and those who believe…”
— Quran, Surah al-Maida (The Chapter of the Table Spread) #5, Verse 55
The verse is not metaphorical. It defines the framework of loyalty. The believer’s response to clarified truth is to enter into the bond of wilayah — to disavow all opposing forces and to follow the leadership of those appointed by God.
Imam al-Baqir (peace be upon him) summarised this perfectly:
لَا يُقْبَلُ الْإِيمَانُ إِلَّا بِالْعَمَلِ، وَلَا يُقْبَلُ الْعَمَلُ إِلَّا بِالنِّيَّةِ، وَلَا تُقْبَلُ النِّيَّةُ إِلَّا بِالْمُوَافَقَةِ لِلسُّنَّةِ
“Faith is not accepted without action, action is not accepted without intention, and intention is not accepted unless it conforms to the Sunnah.”
— Al-Kulayni15, Al-Kafi16, Book of Faith and Disbelief, Chapter on Action, Volume 2, Page 84, Hadeeth #1
This means that the inner recognition of truth must manifest in action, and that action must conform to the path set by the Prophets and Imams — the path of resistance, of justice, of spiritual and political clarity.
In every age, those who embodied this ideal were few, but decisive. They were not content with knowing. They stood with the clarified truth — even when it cost them their social standing, comfort, or lives.
The martyrs of Karbala did not simply believe in Imam Husayn (peace be upon him). They followed him. They aligned themselves with his movement. They fought and fell so that the clarification he embodied would reach us without distortion. And in Ziyarat Nahiyah al-Muqaddasah17, we are taught to declare:
فَثَبِّتْنِي عَلَى وِلَايَتِكُمْ، وَجَعَلَنِي مِمَّنْ يَأْخُذُ بِثَأْرِكُمْ، مَعَ إِمَامٍ هُدًى، ظَاهِرٍ نَاطِقٍ بِالْحَقِّ
“So make me firm upon your wilayah, and make me of those who take up your cause, under the leadership of the rightly guided Imam, the manifest one who speaks with truth.”
— Ziyarat Nahiyah al-Muqaddasah18
This is the response the Ahl al-Bayt (peace be upon them) sought. Not passive admiration. Not abstract belief. But firmness in wilayah, and action under leadership.
To respond rightly to clarification is to join the ranks of those who clarify. To inherit their mission. To guard the truth as they did. And to say, not with the tongue only, but with the soul:
“Labbayk — I am here, at your call, at your service!”
Conclusion
The Response to Clarification
Clarification is the unveiling of truth. But it is the response to that truth that defines the soul.
Some turn away. Some remain still. Some betray with silence. And a few — the chosen few — respond with wilayah: unwavering loyalty, obedient action, and sacrificial commitment. These are the inheritors of the Prophets, the allies of the Imams, the true partisans of truth (haqq).
But the journey does not end there.
For even those who recognise the truth, who embrace it and align with it — are still not immune from deviation.
Recognition is not preservation. Loyalty today does not guarantee loyalty tomorrow.
The path of truth is long, and the trials are many. There are storms that shake even the firmest hearts, whispers that distort even the clearest insight, and tribulations that test even the most sincere allegiance.
This is why the Quran warns:
أَفَأَمِنُوا مَكْرَ اللَّهِ فَلَا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ
“Do they feel secure from the plan of God? But none feels secure from the plan of God except the losers.”
— Quran, Surah al-A‘raaf (the Chapter of the Heights) #7, Verse #99
To respond rightly to clarification is essential — but to remain steadfast after responding is even harder. History is filled with those who saw, who stood, and who later slipped. This is the test that awaits the clarified and the committed.
And so, the next part, the final one for these, the first ten days of Ashura, we will turn our attention to:
The Tests of Steadfastness after Clarification.
Why do some falter even after seeing the truth?
What are the spiritual and ideological trials that follow tabyeen?
And how do we guard the heart — and the mission — from betrayal?
Clarification begins the journey.
Response chooses the side.
But only sabr — steadfastness — delivers the soul to victory.
Supplication-Eulogy: #9: “The Smallest Shaheed (Martyr)”
Ninth Night - “The Smallest Shaheed (Martyr)”
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…
What sin had he committed?
What sword had he raised?
What army had he led?He had not yet learned to walk.
He had not yet spoken his first word.
He had only ever cried —
for milk.
For water.
For his father’s arms.Ali al-Asghar…
The child who died in sajdah,
in his father’s hands.O my Lord…
When words failed, Husayn brought the baby forward.
Not a sword.
Not a banner.
But a six-month-old infant.He stood before the enemy and said:
“If I have wronged you, what has this child done?”
“He is thirsty. Give him a drink.”But no water was given.
Instead — an arrow.
Three-pronged.
Piercing the throat of the child
and the heart of every lover.O God…
How did the arrow fly?
How did the archer aim
at the fluttering breath of an infant?He moved not.
He fought not.
Yet they feared his innocence
more than they feared the sword of Abbas.And as the blood flowed,
Husayn caught it in his hands.
He looked to the heavens —
but even the skies wept.And then…
He dug a grave with the hilt of his sword.
Buried the baby with his own hands.
Alone.O my Imam…
What father buries his son in the middle of a battlefield
with no shroud
no cradle
no stone?What did your sister Zaynab feel
when you returned with no child in your arms?What lullaby did the mothers sing
in that camp after Ali al-Asghar was gone?O Mahdi…
You who carry the blood of Husayn in your veins —
will you not avenge the arrow that pierced the throat of a child?
Will you not lift his name
as a banner against tyranny?Let us carry this grief as a vow.
Let us raise our children to love Ali al-Asghar.
Let us never forget
the child who died without a name —
but whose martyrdom sealed the sky.O God, make me among the intercessors for this infant,
and among those who weep for him night and day.And grant me a heart like the broken father’s,
and a tear like the slaughtered mother’s.Tonight we hold no sword.
We whisper no curse.
We simply weep.For the baby who never drank.
For the father who dug a grave with trembling fingers.
For the grief that silenced the world.Tonight we say: O Ali al-Asghar…
we will not forget.
Your blood is written across the sky.
Your name is written in our prayers.
And from Him alone is all ability and He has authority over all things.
Adapted from Ziyarat Ashura. The original from Ziyarat Ashura is in the singular form, I have taken the liberty of pluralising it:
The original Arabic and English translation is as follows:
اَلسَّلاَمُ عَلَيْكَ يَا أَبَا عَبْدِاللَّهِ
وَعَلَى الْأَرْوَاحِ الَّتِي حَلَّتْ بِفِنَائِكَ
عَلَيْكُمْ مِنِّي جَمِيعًا سَلاَمُ اللَّهِ أَبَدًا مَا بَقِيتُ وَبَقِيَ اللَّيْلُ وَالنَّهَارُ
وَلا جَعَلَهُ اللَّهُ آخِرَ الْعَهْدِ مِنِّي لِزِيَارَتِكُمْ
اَلسَّلاَمُ عَلَى الْحُسَيْنِ
وَعَلَى عَلِيِّ بْنِ الْحُسَيْنِ
وَعَلَى أَوْلَادِ الْحُسَيْنِ
وَعَلَى أَصْحَابِ الْحُسَيْنِPeace be upon you, O Aba Abdillah (O Husayn),
and upon the souls who have gathered in your courtyard.
Upon you, from me, is the peace of God—forever,
for as long as I remain and as long as night and day endure.
And may God never make this my last pledge to visit you.Peace be upon al-Husayn,
and upon Ali, son of al-Husayn,
and upon the children of al-Husayn,
and upon the companions of al-Husayn.
I have made the following changes to the Arabic so as to pluralise:
مِنِّي (minnī - from me) changed to مِنَّا (minnā - from us)
بَقِيتُ (baqītu - I remain) changed to بَقِينَا (baqīnā - we remain)
الْعَهْدِ مِنِّي (al-'ahdi minnī - my pledge) changed to الْعَهْدِ مِنَّا (al-'ahdi minnā - our pledge)
Nahjul Balagha (Arabic: نهج البلاغة, "The Peak of Eloquence") is a renowned collection of sermons, letters, and sayings attributed to Imam Ali, the cousin and son-in-law of the Prophet Muhammad and the first Imam of the Muslims.
The work is celebrated for its literary excellence, depth of thought, and spiritual, ethical, and political insights. Nahjul Balagha was compiled by Sharif al-Radi (al-Sharif al-Radi, full name: Abu al-Hasan Muhammad ibn al-Husayn al-Musawi al-Sharif al-Radi), a distinguished Shia scholar, theologian, and poet who lived from 359–406 AH (970–1015 CE).
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
Abu al-Fath Abd al-Wahid al-Tamimi al-Amidi, an 11th-century (5th century AH) scholar, is revered for his meticulous compilation of Ghurar al-Hikam wa Durar al-Kalim. His dedication to preserving and organising Imam Ali's wisdom has made this collection an invaluable source of guidance and inspiration for generations of Shia Muslims, reflecting his commitment to disseminating the teachings of Ahl al-Bayt. (d. late 5th century AH/late 11th century CE).
Ghurar al-Hikam wa Durar al-Kalim (Exalted Aphorisms and Pearls of Speech), attributed to Imam Ali ibn Abi Talib, is a comprehensive collection of his sayings on ethics, morality, and spirituality, offering profound guidance for Shia Muslims. This work serves as a vital resource for understanding Imam Ali's teachings on virtuous living and the pursuit of divine closeness. (Compiled circa 40 AH/661 CE).
Shaykh al-Kulayni (c. 864–941 CE / 250–329 AH), whose full name is Abu Jaʿfar Muhammad ibn Yaqub al-Kulayni al-Razi, was a leading Shia scholar and the compiler of al-Kafi, the most important and comprehensive hadeeth collection in Shia Islam.
Born near Rey in Iran around 864 CE (250 AH), he lived during the Minor Occultation of the twelfth Imam (874–941 CE / 260–329 AH) and is believed to have had contact with the Imam’s deputies.
Shaykh Al-Kulayni traveled extensively to collect authentic narrations, eventually settling in Baghdad, a major center of Islamic scholarship.
His work, al-Kafi, contains over 16,000 traditions and is divided into sections on theology, law, and miscellaneous topics, forming one of the "Four Books" central to Shia hadeeth literature.
Renowned for his meticulous scholarship and piety, Shaykh al-Kulayni’s legacy remains foundational in Shia studies, and he is buried in Baghdad, where he died in 941 CE (329 AH).
Al-Kafi is a prominent Shia hadeeth collection compiled by Shaykh al-Kulayni (see Note 1) in the first half of the 10th century CE (early 4th century AH, approximately 300–329 AH / 912–941 CE). It is divided into three sections:
Usul al-Kafi (theology, ethics),
Furu' al-Kafi (legal issues), and
Rawdat al-Kafi (miscellaneous traditions)
Containing between 15,000 and 16,199 narrations and is considered one of the most important of the Four Books of Shia Islam
Dua al-Istiqafah (دعاء الاستفاقة) is a profound supplication taught by Imam Ja’far al-Sadiq, found in Misbah al-Mutahajjid. It is a heartfelt plea for spiritual awakening, asking God to make us among those whose hearts come alive at His remembrance and who never grow complacent in His presence. The dua beautifully echoes the Quranic warning against feeling secure from God’s plan, reminding us to remain vigilant in faith and fearful of divine justice. Reciting this dua, especially in the early hours or after negligence, helps rekindle taqwa and humility, aligning our souls with the awareness of God’s ever-watchful presence. It is a lifeline for believers seeking to escape the heedlessness of this world and return to sincere devotion.
Abu Ja'far Muhammad ibn al-Hasan al-Tusi, or Shaykh al-Tusi (995 CE/385 AH – 1067 CE/460 AH), was a highly influential Shia scholar born in Tus, Iran, who migrated to Baghdad in 1018 CE/408 AH to study under prominent scholars like Shaykh al-Mufid and Sayyid al-Murtada.
Eventually becoming the leading Shia authority after the latter's death in 1044 CE/436 AH; he authored foundational works in Shia hadeeth and jurisprudence, including Al-Tahdhib, Al-Istibsar, and Al-Nihaya; following persecution in Baghdad in 1055 CE/447 AH, he established the Hawza of Najaf, which remains a major center of Shia learning, solidifying his lasting legacy.
Misbah al-Mutahajjid is a comprehensive collection of prayers, rituals, and observances for various occasions in the Islamic calendar, compiled by the renowned Shia scholar Shaykh al-Tusi (995-1067 CE / 385-460 AH).
It serves as a practical guide for Shia Muslims seeking to enhance their spiritual practices, providing detailed instructions for daily prayers, special supplications, and recommended actions for specific days and months, drawing upon a wide range of sources within Shia tradition.
The book is highly regarded for its systematic organisation and accessibility, making it a valuable resource for both scholars and general readers interested in Shia devotional practices.
See Note 7.
Ziyarat Nahiyah al-Muqaddasah (الزيارة الناحية المقدسة) is a profound and deeply moving visitation text revealed by Imam al-Mahdi and narrated through reliable chains in Kamil al-Ziyarat. It is a sacred address to Imam Husayn on Ashura, expressing both profound love for the Master of Martyrs and divine wrath against his oppressors. Unlike Ziyarat Ashura, it includes detailed curses not only on the direct killers but also on those who approved of Karbala through silence or complicity—captured in powerful lines like 'اللَّهُمَّ الْعَنْ أُمَّةً سَمِعَتْ بِذٰلِكَ فَرَضِيَتْ بِهِ' (O God, exclude from your mercy a people who heard of this crime and were pleased with it). Reciting this ziyarat—especially on Ashura or at Imam Husayn’s shrine—renews our covenant of loyalty and dissociation from tyranny, while connecting us to the Hidden Imam’s own lament for his grandfather. It is a timeless weapon of the Shia, preserving the raw truth of Karbala across generations.
See Note 11.
See Note 11.
See Note 11.
See Note 5.
See Note 6.
See Note 11.
See Note 11.