Ali (Peace be Upon Him); The Impossibility of the Guardianship
Identity Card
Main Author: Nikoonam, Mohammadreza (b. 1327 AH)
Title and Author: Ali (Peace be Upon Him); The Impossibility of the Guardianship / Mohammadreza Nikoonam
Publisher: Islamshahr: Sobhe Farda Publishing, 1391 AH (2012)
Physical Description: 87 pages
ISBN: 978-600-6435-92-3
Cataloguing Status: FIPA
Subject: Ali ibn Abi Talib (Peace Be Upon Him), First Imam, 23 Before Hijra – 40 AH
Subject: Ali ibn Abi Talib (Peace Be Upon Him), First Imam, 23 Before Hijra – 40 AH – Proving the Caliphate
Subject: Imamate
Subject: Guardianship
Library of Congress Classification: BP223 / N8A8 1391
Dewey Decimal Classification: 297/45
National Bibliography Number: 2999631
Foreword
The world, with all its wonders and magnificence, is nothing and, in colloquial terms, it is but dust. What is true and good is Ali (Peace be Upon Him). What has been, what is, and what is to come, all belong to Ali (Peace be Upon Him). We have attached ourselves to this very truth, and it is out of love for this truth that this text is written, thus producing the book “Ali (Peace be Upon Him); The Impossibility of the Guardianship”.
Ali (Peace be Upon Him) was the only one who neither came into this world nor left it in the same way as others. He was born in the House of God, the Ka’bah, and was martyred in the mihrab of the mosque, which is also the House of God, before ascending to His Lord. He carried only the banner of “Indeed, we belong to Allah, and indeed to Him we shall return” (Quran 2:156). The Commander of the Faithful, Ali (Peace be Upon Him), did not come into the world to depart from it. The world was not part of his essence, nor did its taste touch his lips. This unique characteristic belongs only to him. Ali (Peace be Upon Him) came from God and returned to Him, untainted by worldly desires. His words stand as a practical testimony to this truth, as he says, “By God, your world is more insignificant than the mud of a pig in the hands of a leper” (Al-Iyoun al-Hikam wa al-Mawa’ez, p. 404), and, “O world, away with you, do not approach me. I have no need for you, I have divorced you three times with no possibility of return” (Nahj al-Balagha, vol. 4, p. 16).
Some might be able to conquer and dominate the world, yet only God and the Messenger of Allah (Peace Be Upon Him and His Family) could do so. However, Ali (Peace be Upon Him) abandoned the world entirely, for he was the manifestation of God’s particular mercy, while the Messenger of Allah (Peace Be Upon Him and His Family) was the manifestation of His general mercy, merciful to all the worlds. The entire world, even the most wretched of disbelievers, is under the mercy of the Messenger of Allah (Peace Be Upon Him and His Family).
The Commander of the Faithful, Ali (Peace be Upon Him), represents the specific mercy, and thus he is the Gate of Faith. Faith is higher than Islam, and its path is narrower and more difficult, resembling a journey up the highest and most difficult peak, only achievable by an individual who has unity of purpose.
The world has different levels, and each person experiences it in their own way. Thus, while the world may appear differently to others, it was impossible for the world to ever dominate or deceive Ali (Peace be Upon Him), as it failed to show him anything other than its most contemptible face.
This book speaks of the mundane world, of its levels and the solitude and alienation of the Commander of the Faithful, Ali (Peace be Upon Him), in it. It reveals why Ali (Peace be Upon Him) could only find solace in a well, and why so few were able to accompany him. It delves into why, on certain occasions, even his most loyal followers abandoned him. It explores the isolation of his nights, the difficulty of his guardianship, and why people, even in the face of the teachings of the Imamate, desired the world’s false attractions. This text examines the events of early Islam, the coup at Saqifah, and the tragedy of Karbala, highlighting the difficulties in accepting Ali’s guardianship in this world and how he was sidelined by a plot against him on the very day of his Imamate.
The Quran affirms that prophets and divine saints do not seek compensation from others. Do you know why? Because no one can repay them adequately. Neither the worldly reward nor the heavenly reward can satisfy them. Thus, woe to those who are attached to the world without knowing what they are accumulating.
This book also speaks of the reasons for Ali’s silence during the Saqifah coup. It questions why Ali (Peace be Upon Him) found solace only in speaking to a well, confiding his pain. Indeed, if we were to be placed in the position of the Commander of the Faithful, experiencing the burdens he bore, we would instantly collapse under the weight of those trials. If we were truly aware of the hardships he faced, we would not even dare to consider standing in his place, for we lack the capacity to comprehend his suffering.
Why is it that we do not discuss the subject of guardianship? Why is what is written under the name of guardianship not truly about guardianship? Why is there no scholarly discourse on the light and the sacred position of the Ahl al-Bayt (Peace be Upon Them)? The deep discussions in the advanced courses of Islamic jurisprudence and theology should, if appropriately focused on the subject of guardianship, lead to a deep understanding of this issue. Regrettably, these topics are rarely addressed, and their true meanings remain elusive to many.
This book speaks not of the miracles of the Commander of the Faithful, but of his guardianship. Today, among people, there are countless stories of miracles attributed to the shrines of the Imams and religious scholars. While it is beyond question that the Imams and their descendants possess miraculous powers, the precise details and instances of these miracles must be approached with caution and substantiated by sound evidence.
The Secrets of the Well: Ali’s Silent Confidante
The Commander of the Faithful, Ali (Peace be Upon Him), is the greatest guardian of Allah after the Messenger of Allah (Peace Be Upon Him and His Family). He is the ultimate manifestation of God’s sacred mercy. Ali (Peace be Upon Him) is the seal of the guardianship, and while we cannot fully grasp the station of the Prophet (Peace Be Upon Him and His Family), the closest we can come is bewilderment in the face of the station of Ali (Peace be Upon Him). His station is such that words fail us, and no action can truly capture it. His existence and his reality transcend comprehension.
Ali (Peace be Upon Him) is the pinnacle of guardianship, a guardianship so difficult and elusive that without his help, one cannot attain any of its infinite stages. This book speaks of the immense difficulties in understanding and achieving guardianship, a guardianship that is as difficult to attain as it is essential for those who seek spiritual closeness.
Does it have supporters and does it delve into the well? After fourteen hundred years, can we truly go to the well and listen to the words of His Eminence, Imam Ali (peace be upon him)? With the advancement of empirical knowledge, is it possible to find a means to report the speech of the Commander of the Faithful (peace be upon him) from that time and place? Has the well kept these words within it up to the present day? If we go to that place and witness the scene, will we fully comprehend the loneliness of Imam Ali (peace be upon him)? Will we understand the great suffering he endured? How can we grasp the magnitude of this calamity and hardship? Is the path to uncovering the pains that His Eminence, Imam Ali (peace be upon him), shared with the well found through the material realm, through the mundane, or should we search for it through a celestial and spiritual approach? Can these pains be sought from the angels, or should we turn to the jinn? Does the Almighty, the Concealer, allow the veils of ambiguity to be lifted so that He may reveal this enigma to us? After all, Imam Ali (peace be upon him) is always with the truth, and the truth is always with him: “Ali is with the truth, and the truth is with Ali, they do not separate until they meet at the pond” (1). Or perhaps, investigating this matter does not lead to any conclusions?
Indeed, it is certain that the material realm (Nasut) cannot bear the weight of the words of Imam Ali (peace be upon him). His speech is complex, arduous, and heavier than the material world in which we live, a world that we have not transcended. The realm in which Imam Ali (peace be upon him) speaks and shares his thoughts must be above this plane.
The material realm has infinite levels, and there are various worlds within it, each corresponding to different types of human beings. It is not the case that the material realm has a single level where all humans are in harmony. Humans who live in the lower stages of the material world cannot understand what Imam Ali (peace be upon him) shared with the well, because that well exists in a higher stage beyond their comprehension.
To illustrate this, consider the example of teachers. Humans undergo stages of growth, starting from the embryo. After birth, each person, according to their talents and efforts, chooses a profession: one becomes a merchant, another a farmer, and some opt for teaching. Some teachers rise to the top of their profession, while others become managers of the teaching staff. For instance, one might become the head of education, while another may be the best teacher. Being the best teacher is not the same as being the head of education. A good teacher may not understand the challenges that other teachers face in terms of teaching and education. However, if a person cannot understand these challenges, it is not because they are a great teacher; it is because they lack the deeper understanding that comes from the perspective of those who are in need. It is possible that a teacher who is not successful in their own profession can still deeply understand the challenges of others in the profession. If such a person becomes a leader in the field, they will design and implement the best programmes to address these challenges, because they have experienced the difficulties firsthand.
However, it is rare for individuals to have an awareness of every profession or to fully comprehend all stages of human existence. Therefore, it is unrealistic to expect an ordinary person to reach a level of understanding where they can grasp the sufferings of Imam Ali (peace be upon him) and hear the words he shared with the well. Speaking with the well, whose history has been recorded in time, is an eternal document of the martyrdom and loneliness of Imam Ali (peace be upon him).
How can one reach that well and inquire about the pains of Imam Ali (peace be upon him)? Ordinary paths are closed, and one must take an extraordinary route to reach it. Is it possible for someone to grow so much spiritually that they rise from the lower stages of the material world to its higher and purer realms, and finally reach a place where they can understand the suffering of all human beings, even without personally experiencing such suffering? Can one, like a doctor who understands a patient’s pain and is disturbed by it, feel the pains of Imam Ali (peace be upon him)? Can one, like a psychologist who understands the suffering of a worker despite not being a worker, comprehend the pain of Imam Ali (peace be upon him)?
If a capitalist understands the suffering of the poor, or if a poor person can empathize with the capitalist, if a doctor understands the pain of a patient, or if a student comprehends the struggles of their teacher, then perhaps that individual might approach a level of understanding that allows them to explore the material world and claim to have understood the pain and experience of all others.
Just as some individuals are captivated by the fragrance of flowers, others are engrossed in the beauty of a particular flower, some may even become so immersed in their passion for a flower that they lose all awareness of their surroundings. A person engrossed in watching football, for instance, may not hear their parents calling them, because in their mind, they are inside the game. It is only when someone from the outside calls them that they realise they are at home.
Some individuals lose themselves in the enjoyment of nature, while others are lost in the allure of a specific flower’s fragrance. Similarly, some individuals are absorbed in the beauty of nature and become oblivious to everything else around them.
A comrade of martyr Chamran once narrated an incident where, during a fierce battle, the commanders called out to him while mortar shells rained down upon them. He was seen sitting, not lying down, in the midst of the explosions, as if the war were not happening. The commanders, anxious for his safety, called out to him: “Lie down, mortars are coming.” He replied, “Come here, look at this beautiful flower!” They approached him with trepidation, only to see him sitting beside a flower, admiring its beauty. He told them, “Look at this flower, it is so beautiful.”
Martyr Chamran was so engrossed in the beauty of the flower that the mortar shells, the fire, and the war seemed irrelevant to him. For him, the experience of watching the flower, even amidst the chaos of battle, brought peace and joy.
This is how humans can become so immersed in something that they lose themselves in it, forgetting all else. We have used the flower as an example, but you can imagine a similar story from your own life.
The point of mentioning this is that if a person understands the stages of the decline of time and the passing of days, the words of Imam Ali (peace be upon him) will resonate deeply with them. They will understand that the person who, in this world, has descended from the highest spiritual state to speak with a well—revealing his innermost thoughts to the earth—has chosen to share his pain in a place where no one is willing to listen. This high and noble status of Imam Ali (peace be upon him) has led him to speak in such a way that it has been concealed in a well, because all around him have turned away and no one can truly relate to his plight.
The material world brings Imam Ali (peace be upon him) down, but it is not as though he is grieving his descent as Adam did from Heaven. Imam Ali (peace be upon him) did not lament his descent; rather, his loneliness was greater than that of Adam, and no human being was capable of hearing his cries. He had to hide his pain within the well, for he found no one who truly understood him. This is the burden of the material world on Imam Ali (peace be upon him), which causes him to fall so low, but his noble spirit remains intact.
If I were to rule in your time, I would first address my friends, and among them, my initial confrontation would be with the scholars, who are my dearest companions. With the sharp blade of justice, I would begin the correction of matters with them. It is possible that I would remove a figure who is highly esteemed in people’s minds from the scene of action due to negligence or mistakes, and I might discipline him severely, or I might elevate a scholar to the rank of a student and a student to that of a scholar, in order to deliver justice to the rightful. In such cases, how would these scholarly companions of mine react? Would they still be able to tolerate the authority of Amir al-Mu’minin (peace be upon him) who has emerged from the depths of history, or would they prefer a ruler whose image is preserved only in history, one who is merely commemorated in eulogies or serves food to the people? I have a conduct that would make my supporters few; indeed, a ruler who is merely for commemorating his deeds would attract many, because he does not endanger anyone’s interests and does not confront the respectable thieves. My children are likewise like me. Do my followers desire a Hussain who is confined to history and unable to take action with the sharp sword and the banner of “Is there anyone to help me?” in the presence of their eyes, or do they seek a Hussain who, if alive today, would once again bring about Karbala and never compromise with any oppressive tyrant? Yes, I am Ali. The stranger in history, the perennial martyr who has no companion, save for a very few true allies.
2. The Secrets of the Silence of Amir al-Mu’minin (peace be upon him) in the Saqifah Coup
In the book of Sulaim, there is a profound and valuable narration which reveals some of the secrets behind the silence of Amir al-Mu’minin (peace be upon him) during the Saqifah event and the subsequent developments. This article aims to elucidate the key points of this narration. Sulaim ibn Qays (may Allah have mercy on him) narrates: Amir al-Mu’minin (peace be upon him) said:
“I was walking with the Messenger of Allah (peace be upon him and his family) in one of the streets of Medina. We came across a garden, and I said: ‘O Messenger of Allah, how beautiful is this garden!’ He replied: ‘How beautiful it is, and there is a garden in Paradise for you that is even more beautiful than this.’ Then we came to another garden, and I again said: ‘O Messenger of Allah, how beautiful is this garden!’ He responded: ‘It is beautiful, and there is a garden in Paradise for you that is even more beautiful than this.’ Until we came to seven gardens, and I said: ‘O Messenger of Allah, how beautiful is this garden!’ And He replied: ‘For you, in Paradise, there is a garden more beautiful than this.’
When the path was clear, He embraced me, then He began to weep, saying: ‘By my father, the unique martyr.’ I asked: ‘O Messenger of Allah, why do you weep?’ He said: ‘There are grudges in the hearts of certain people, which they will not reveal to you until after my death. The grudges of Badr and the revenge for Uhud.’ I asked: ‘Will my faith remain intact?’ He replied: ‘Your faith will remain intact. Rejoice, O Ali, for your life and death are with me. You are my brother, my successor, my confidant, my minister, my heir, and the one who will fulfill my obligations, who will pay my debts, and who will execute my promises. You will defend my rights and uphold my trust. You will fight in accordance with my Sunnah against those who rebel against my community, the unjust, and the extremists.’
‘You are to me like Harun was to Musa, and Harun is a good example for you when his people weakened him and almost killed him. So be patient with the injustices of Quraysh. Beware of their overt actions against you, for you are like Harun to Musa, and those who follow you are like the followers of the golden calf.’
‘And Musa, when he appointed Harun as his deputy, said to him: If they go astray and you find helpers, fight them with them; but if you do not find helpers, restrain your hand and preserve your life. Do not create division among them.’
‘O Ali, every prophet was sent with some accepting the faith voluntarily and others against their will. Allah allowed those who accepted the faith unwillingly to dominate those who accepted it willingly, so they killed them to gain greater rewards.’
‘O Ali, whenever a community differed after its prophet, the people of falsehood prevailed over the people of truth. Allah has decreed division and disagreement upon this nation. Had He willed, He could have gathered them upon guidance, such that no two would disagree over any matter. But He has made this world the abode of actions and the Hereafter the abode of permanence, so He may reward those who do evil with their deeds and those who do good with goodness.’
I said: ‘Praise be to Allah, thankful for His blessings, patient with His trials, and accepting His decree with satisfaction.’
This narration is one of the most significant narrations regarding the issue of Wilayah (the authority of the Imams). It not only discusses spiritual matters but also provides political insights related to revolutions, reform movements, and political struggles.
Amir al-Mu’minin (peace be upon him) says: ‘I was walking with the Messenger of Allah (peace be upon him and his family) on one of the streets of Medina when we came to a garden. This indicates that they were in a private and solitary setting, without any outsider interrupting their private conversations.’
The passage through seven gardens and the repeated inquiry about them points to the greatness of the Hereafter and draws the listener’s attention to the future events to be discussed. The embrace and weeping of the Prophet are indicative of the loneliness and hardship that Amir al-Mu’minin (peace be upon him) would face in the future, where he would be alone, bereft of the support he once had in his struggles alongside the Prophet. The Prophet’s sadness is a reflection of the deep love he had for his successor, Amir al-Mu’minin (peace be upon him), who would be left to bear the immense challenges and injustices alone after the Prophet’s passing.
This narration openly acknowledges the deep-seated grudges harbored by some against Amir al-Mu’minin (peace be upon him), stemming from his efforts to uphold the truth and support the religion. These people, who had suffered blows from the truth, could not tolerate seeing the unwavering support of Amir al-Mu’minin (peace be upon him) for the religion and the Prophet. They sought revenge for their perceived grievances.
In this narration, Amir al-Mu’minin (peace be upon him) does not ask about the hardships he will face; rather, his primary concern is the preservation of his faith. The Prophet affirms that his faith will remain secure, offering him glad tidings that his life and death are intertwined with the Prophet’s. He instructs him to remain patient in the face of adversity and warns him of the trials to come. The Prophet also draws a comparison between the situation of Amir al-Mu’minin (peace be upon him) and that of Harun to Musa, emphasizing that, like Harun, he should avoid creating divisions among the community, even in the face of betrayal.
The Prophet’s instructions to Ali (peace be upon him) about the need for patience and restraint reflect the difficult political reality of the time. After the death of the Prophet, the political landscape was quickly overtaken by those who sought to sideline Ali (peace be upon him) and consolidate their own power, which would have undermined the very principles of Islam if Ali (peace be upon him) had engaged in violent confrontation. Instead, the Prophet advises him to protect the unity of the Muslim community at all costs, even if the forces of falsehood dominate.
This situation reflects the broader lessons that apply not only to the time of Amir al-Mu’minin (peace be upon him) but also to all political and social movements that seek to uphold justice and reform in the face of entrenched power structures. The preservation of unity and the careful balance between confrontation and patience are essential for the survival of any genuine reform movement.
Islam would not have survived were it not for the sacrifice of the infallible Imams (peace be upon them), particularly the uprising of Imam Hussein (peace be upon him) in Karbala, his martyrdom, and the martyrdom of his faithful companions. It was these events that brought dignity to Islam and the grandeur of Imamate. During this period, the tyrannical caliphs did not spare any crime against the Shiite Imams (peace be upon them) and their followers. The Shiite minority endured these atrocities severely until the second century of the Hijra. The Battle of Karbala occurred in 61 AH, and the Umayyad dynasty came to an end in 100 AH. Among the Abbasid caliphs, Ma’mun, between 195 and 218 AH, sought to resolve his political problems through his interactions with Imam Ali al-Ridha (peace be upon him), although he was largely unsuccessful. The deceptive and manipulative rule of the Abbasid caliphs continued until the fourth century AH, ending with the rise of the Buyid dynasty.
In the narration of Sulaim ibn Qays, people are divided into three groups: the group of the People of Truth (i.e., Imam Ali (peace be upon him) and his followers), the corrupt groups (such as the tyrannical Umayyads and Abbasids), and the ordinary individuals who follow one of these two groups — the masses. This categorisation is a fundamental principle of all social movements.
From this narration, it is clear that the People of Truth have no aim other than seeking the pleasure of God, and they only seek truth. They do not hesitate in any effort, sacrifice, or dedication to this pure and sacred cause.
As the narration indicates, when Imam Ali (peace be upon him) hears the words of the Messenger of God (peace be upon him), without seeking a way to escape or expressing concern over the Prophet’s words, he says: “Will my religion remain intact?” If my religion remains intact, then all other troubles and calamities are of no concern. When the Messenger of God (peace be upon him) confirms, “Yes, your religion will remain intact,” Imam Ali (peace be upon him) responds: “Praise be to God, thanks be to Him for His blessings, patience in His trials, and submission to His decree.” In this brief statement, the Imam expresses his complete faith in God, and his unwavering determination to follow the path of truth.
In this concise and eloquent narration, Imam Ali (peace be upon him) clarifies his position in the grand scheme of existence and defines his cognitive foundation. First, he praises and thanks God fully, then he makes gratitude for God’s blessings, with the foremost of these being the preservation of his religion. He then discusses patience and endurance in the face of hardships, and declares his submission to God’s decree, demonstrating the highest degree of spiritual and intellectual accomplishment. Imam Ali (peace be upon him) has traversed all stages of spiritual and intellectual development, leaving others behind.
It must be understood that the disobedience of people can sometimes cause a shift in the course of a movement. Subordinates in a government, state, or social structure are not necessarily powerless; rather, sometimes these subordinates can decisively determine the direction of the movement. If they are not in harmony, they can dismantle the very structure of the group. At times, the head of a system is merely the spokesperson for its subordinates, and the leadership appears superficial. However, in other cases, the leadership gives direction to the entire system. This is a natural phenomenon in collective actions.
In the early period of Islam, the Muslim community even caused their leader and Imam to deviate from his position. The Prophet of Islam (peace be upon him) observed that the public’s opposition to Imam Ali (peace be upon him) was so high that they were unwilling to acknowledge his leadership. The famous Sermon of Shaqshaqiya of Imam Ali (peace be upon him) in this context is very telling. Imam Ali (peace be upon him), who considered his speech to be the truth, had no choice but to remain silent, as the leaders of the coup, with the support of the masses, deviated from the right path!
However, it is important to note that at that time, it was not a matter of expressing the truth; rather, Imam Ali (peace be upon him) did not reveal the inner realities of the situation. He expressed the truth through the powerful silence that spoke volumes, which was more piercing than any spoken word. Even the other infallible Imams (peace be upon them) followed a similar path. In summary, it is the people who, in the first instance, can alter the course of a ruler’s actions.
This is still the case today. For example, a strike by trade unions in the United Kingdom can force the government to change its economic policies. In the United States, a group of people can influence the president to follow a particular course of action. This principle holds not only within a country but also in relationships, such as between husband and wife. Sociologists argue that women, though often seen as part of the subordinate structure of the family in Islamic societies, in reality hold the central role within the household. Through their influence, they significantly shape the actions of their husbands in society, often guiding them in subtle ways that go unnoticed.
Let us now revisit some of the key points of this narration. The Prophet Muhammad (peace be upon him) said to Imam Ali (peace be upon him): “God never sent a prophet or messenger, but some followed him willingly, out of love and with complete freedom, while others followed him reluctantly or out of compulsion, and outwardly professed faith without having a firm belief.”
From this, it is clear that all the divine messengers sent by God, despite facing numerous enemies and opposition, always had a group of believers who followed them with sincere faith, even if the numbers were few. It was never the case that a prophet came and, after some time of preaching, no one followed him.
Another important point here is the presence of deceptive or weak individuals, who would submit to the power of the prophet when he became strong. They would ostensibly embrace the faith either to alleviate their social problems, secure a social position, or protect their existing status, often without any genuine desire for truth. These opportunists would align themselves with the prevailing power and suppress the true followers, showing little concern for the righteousness or falsehood of the movement.
Based on this narration, it is always the case that the true followers of the divine leaders and prophets are a small minority, while the general masses only show interest in the prophet when his power and influence are apparent, as indicated in the Qur’an in Surah Nasr, which states: “When the victory of God has come and the conquest, and you see the people entering into the religion of God in multitudes, then glorify the praises of your Lord and seek His forgiveness, for He is the Most Forgiving.” (Qur’an, 110:1-3)
The mass conversion happens when God’s religion has attained great power and authority. Therefore, God warns His Messenger (peace be upon him) not to overestimate this mass acceptance, as if it were something everlasting, but rather to glorify and seek forgiveness from God, recognising that it is His power that leads the people to enter the religion in multitudes.
The Prophet (peace be upon him) further refers to a political principle in revolutionary movements, saying: “God will appoint those who have reluctantly accepted Islam over those who have accepted it willingly, and they will kill them.” (Book of Sulaim ibn Qays, p. 137)
This narration also points to the reason for the triumph of falsehood: it results from the masses aligning with the forces of falsehood, contrasting with the small, virtuous group. Although truth inherently possesses higher quality, the masses often side with falsehood due to the superficial power of the latter. This alignment of the ignorant masses with the forces of falsehood leads to the weakening of the truth, and in some cases, the true followers are either forced to retreat or, like the divine leaders, continue to persist in the face of opposition, ultimately facing martyrdom. The unjust killing of these leaders ensures that their names live on forever.
The dominance of falsehood over truth is not limited to religion; it also occurs in all social and revolutionary movements. Those who initiate and lead a movement to victory, after enduring great struggles, are often later overshadowed by opportunistic individuals who either had no role in the revolution or were not sincere in their commitment to the cause. This happens throughout history, both in past religions and in modern revolutions.
True revolutionaries, if they survive and live through the aftermath of their victories, will witness how the efforts of their struggles are appropriated by opportunistic and ruthless individuals who have no regard for the values of the movement. These individuals will seek to exploit the movement for their own benefit, often ignoring its original purpose. The natural result of such phenomena is that these opportunists, who were once marginal, now take control, and their rule may even result in the complete destruction of the revolution’s original ideals.
This is a common occurrence in all historical revolutions, and it is a natural outcome: the new rulers, who have not shared in the sacrifices of the movement, take over and undermine the foundations of the revolution they have inherited. The true followers of the revolution are often forced to either live through a lifetime of struggle or witness the betrayal of the very cause they fought for.
This principle holds true in all revolutions, as history has demonstrated time and again.
The Holy Guardians of God (peace be upon them)
Although the Holy Guardians of God (peace be upon them) may be martyred in the path of their divine purpose and the establishment of truth, their martyrdom is not merely a death or the end of a journey. Rather, it is martyrdom that continues their journey towards the truth. This is why it is stated: “so that their rewards may be greater”; for superiority and greatness lie in the Hereafter. Though they may lose the world due to the oppression of the people of falsehood, the eternal and lasting realm of the Hereafter belongs to them. If one argues that “greatness” refers to something “grand,” and that this reflects the position of falsehood, it must be understood that this greatness pertains to the worldly realm and is from the perspective of those who are blinded by outward appearances. This view has been assessed and found to be fleeting, for even though the people of falsehood may rule and dominate the world, their power is not everlasting; the eternal and enduring domain belongs to the people of truth. Therefore, it is because of this evaluation that martyrdom is described as greater and more significant, for the world itself is not something of lasting greatness.
Certainly, the martyrdom of the people of truth does not negate their social standing; rather, their martyrdom is a means of disrupting the quantitative strength of the oppressors and nullifying the forces of falsehood. It is the martyrdom of the divine saints that neutralizes the falsehood of those who rely on sheer numbers, bringing the forces of falsehood to annihilation. Though falsehood may be powerful through the sheer numbers it commands, the martyrdom of the Holy Guardians of God delivers the most devastating blow to falsehood, subdues its mass, and scatters the followers of the oppressors.
At times, societies and people may reach a point where nothing can awaken them or make them attentive to the truth. In such moments, words of wisdom and admonishment become ineffective. It is only the martyrdom of a saint that clarifies and manifests the truth, exposing and eradicating falsehood. It humbles the falsehood’s quantitative forces, shaming them, and scatters the masses who once followed falsehood. This is a principle for the continuity of the true religion, the preservation of real goodness, and the disgrace and suppression of the forces of falsehood who have usurped power under the guise of truth, without any trace of it in their actions. What the holy guardians of truth perceive in them is nothing but putrefaction.
In a time when falsehood governs under the name of religion, the martyrdom of a guardian of God demonstrates the way of the true religion as an elevated peak, visible for centuries to come. It carries the banner of true religious knowledge and pushes away the dark clouds of falsehood, clearing the way for the truth to be seen by all. A clear example of this is the martyrdom of the lonely master of the believers, Imam Ali (peace be upon him), and the tragic event of Karbala.
The Cities of the People of Wilayah: Makkah, Madinah, and Qum
Iran is a vast country where Muslims, non-Muslims, good and bad individuals, those who pray and those who do not, are all part of the best of the world. The soil of Iran is imbued with wilayah (divine leadership), and even its hypocrites can be reformed. Many narrations speak of the virtues of Iranians and mention figures like Salman and his compatriots, from the Prophet Muhammad (peace be upon him). The scholars of Iran embody these narrations in their conduct. The love for the Prophet’s family (peace be upon them) runs deep in the veins of the Iranian people, and even those who have not accepted the Islamic revolution are among the best in the world due to their connection to this land. This passion and sorrow is ingrained in every Iranian, even if they have left their homeland. A certain melancholy in the voices of Iranian singers can be felt, as they have many admirers who gather to hear their songs. Without a doubt, the sorrow and melody in their music have attracted countless fans. From where does this emotion arise? Is it from anywhere other than the soil of Iran? They are Iranian, and they take pride in their Iranian identity. It is because they have emerged from this land that they possess such profound sorrow. The soil of Iran is soil of wilayah and love. This land carries this emotional depth, and if we unite on the foundation of this bond, the world will fall under Iran’s influence. This is the first message Iran can offer to the world.
With the overthrow of the Shah and the dismantling of the monarchy in Iran, and with the establishment of religious scholars’ rule, all must unite under one banner for the prosperity of Iran. Iran should not be like Afghanistan, where different factions fight each other; the Iranians, with their love for one another, are capable of unity.
Qum, the Center of Wilayah
The city of Qum in Iran, one of the oldest religious centers, is the city of wilayah (divine leadership) and love for the Prophet’s family (peace be upon them). Although it faces persistent material and social challenges, these problems are perhaps among the subtleties of its true nature. The material difficulties of Qum keep the worldly-minded away, making it a place for scholars and those engaged in spiritual pursuits. If the city were more pleasant and hospitable, scholars might find little time for seclusion or study.
The challenges of daily life in Qum, including the lack of resources, force its inhabitants to engage in practical efforts to make ends meet. The city has no major source of income, and its residents often rely on the contributions of scholars to sustain themselves. What makes Qum significant is not its material comforts, but its spiritual atmosphere. The city’s nights are a source of heavenly life and provide an environment for scholars and seekers of divine knowledge. The sky of Qum speaks to its people, and for those who seek truth, its nights offer a unique and blessed experience. It is said that the value of Qum lies in its nights, and if someone does not benefit from the nights of Qum, they are better off leaving the city, as its days offer little in comparison.
Qum’s nights are among the finest blessings of this city, and few places offer such soul-stirring experiences. The city is particularly suited for those who wish to advance spiritually, as it has been a center for Shi’a since the first century. The shrine of Lady Ma’suma (peace be upon her) and the religious seminary are the soul of the city. Yet, in material terms, the city lacks prosperity. Those who are unable to benefit from its spirituality will find little value in its material offerings, as even its water is of poor quality, and its dry, desert climate can be harsh without modern cooling devices. The difficult living conditions in this city create a sense of austerity, which is conducive to the scholarly and spiritual pursuits of its residents.
Makkah and Madinah: Centers of Revelation and Leadership
Makkah is the center of revelation, though it currently faces decline. Its foundations were laid with worship and trade. Today, however, the thoughts and beliefs of those opposed to wilayah (divine leadership) dominate the affairs of these two holy cities.
