Obstacles and Expectations

When I speak about reformation in belief, it penetrates into the depths [of the souls] of millions and settles in simple minds, generation after generation. Behind that there is a nation given to power who possess all the formative elements of deviation and terrorism, especially when behind the ideology there is an Authority which possesses all resources of the state, all besides character and faith, which it proclaims publicly and announces to the people.

I know very well that there are thousands of religious men surviving and living off the innovations we intend to reform and they will stand in opposition to the Reformation Movement, unsheathing their weapons on the pulpits, in books, in media, and in classified and general meetings. I know very well that there are major colonial powers who battle the unity of Muslims and do not wish any good or fortune for them. I know very well that there are advocates for colonialism who wear the garb of the sincere for the Shia, yet spend millions to publish books on disunity and to establish gatherings and conferences which call to disunity and dissension, under the banner of love for the Shia, love for the Imamiyyah, love for the Ahlul Bayt, etc. I know very well that there are hundreds of naïve who are moving towards ruin and do not believe in reformation and are obstinate upon what they found their first forefathers upon and tread their path.

I learnt when I studied the history of reformative steps that the call for ideological reformation is a bone-setting, colossal procedure loaded with annoyances which cannot be enumerated or counted. I said in the introduction of this plea, and I repeat, that the promoters of political freedom will receive support and applause from the class who wish their freedom. Whereas the promoters of ideological freedom find not save thorns most of the time. Owing to this, I was not at all surprised when I embarked on criticising and reforming the Shia, to endure abuse from a man from Qazvin in Iran, who hails from a Jewish origin, well-known for his activism in colonialism. Nonetheless, I also know that many a time these thorns convert into blooming roses which are plucked by upcoming generations. This is when the ideological reformation bears fruit and people are convinced of it.

Just as I listed the obstacles and concerns, it is necessary to list the expectations as well.

I place at the head of expectations, and before any other consideration, faith in true victory no matter how much the dangers threaten and no matter how great the efforts of the enemies to defeat and weaken us. Upon close examination of the history of ideological, social, and political reformations, we find that each of them—though surrounded by major dangers—the reality and truth were triumphant eventually. This is because truth draws its strength from the Owner of Truth Who commanded us to follow it; and He is Allah, who humbles the tyrants and assists the oppressed. The ideologically oppressed is like the politically oppressed, his Helper is the Helper of the oppressed [i.e. Allah]. There is no doubt as well, that the word of truth has its own distinct manifestations which extinguish falsehood no matter how strong. I have seen—since I began addressing the Shia with the word of truth, which is reformation, which appears in my book al Shia wa al Tashih ^[1] and al Sarkhah al Kubra—that the educated, influential, distinguished class from the sublime Shia encourage and support me and send to me letters of encouragement and support and emphasise upon me to continue on the road of reformation day and night, without tiredness or fear. I would see Shia youth reaching tertiary education standing with the Reformation Movement and believing that it is the only path leading to extricating the Shia from the calamity that has encompassed it from every side.

I would listen attentively to educated youth of the Shia crying and mourning the bad reputation the Shia are afflicted with in the world and them being accused of terrorism and outrageous actions—all due to what emanates from them on the Day of ‘Ashura’ every year, the day of mourning Hussain’s ‘alayh al Salam martyrdom. International television screens display to the human populace a horrendous image of thousands of them, beating their heads with swords and their shoulders with chains while blood flows down their flanks, proclaiming: “Oh Hussain!” By Allah, the chief of martyrs, the leader of the avengers, the leader of the youth of the inhabitants of Jannat, the sweet-smelling flower of Rasulullah salla Llahu ‘alayhi wa sallam—Hussain ibn ‘Ali ibn Abi Talib—son of Fatimah—the Queen of the women of the world—will be the first to declare his innocence before Allah on the Day of Qiyamah from this gang who disfigured the features of his uprising, disfigured the image of his pure Jihad, and disfigured the fundamentals for which he revolted and was martyred. How many times I have seen educated Shia lamenting the share of the Shia for actions perpetrated by the large Shia country, sometimes in the name of Shi’ism and sometimes in the name of Islam.

I had heard and seen that Reformation started bearing fruits. Had it not been for the censorship some countries of the area placed upon the book of Reformation, and had it not been for the blockage the Ruling Authority placed around this book in Iran, preventing its distribution and the publication of any section of it, as well as its mere mention; the Reformation would have made great strides of progress in Shia ideology.

All my hopes are pinned on tomorrow when the forearms of three million children become forceful, orphaned by the war of the Shia against the Shia and non-Shia in Iraq and when the forearms of one hundred and fifty thousand children become forceful, orphaned by the Shia rebellion courts in Iran that oppressively, forcibly, and invalidly sent their fathers and mothers to the gallows for execution. They have endured the bitterness of orphanhood, misery, and distress. At that time, the Reformation Movement will have an army marching against falsehood, subduing its adherents, and taking its revenge from those who used innovations as a medium for power, supremacy, autocracy, and war.

Here I wish to relate an incident of much significance. It demonstrates to us how the word of truth intimidates the oppressive ruling power, even if spoken in a distant atmosphere.

More than two years ago, one of my relatives called me from inside the large Shia country and implored me to accept to speak with the absolute master upon the Shia in Iran; the son of the Guardian Jurist, sovereign over the reins of minor and major affairs. I said to the intermediary, “What does the man want from me? Is it conciliation or deception? Whether the former or the latter, it is necessary to identify the danger he intends to avert or guard against or the benefit he intends to obtain. Had it not been for this, he would never have thought of surrendering and seeking to speak to an archenemy.” I added to my representative, “Inform him that if this is deception, we seek Allah’s protection from it. If it is conciliation, I give him the promise of gentlemen that no verbal or physical harm will afflict him from me when he stops the war of the Shia with the Shia and non-Shia. The calamity, spilling of blood, and killing of souls that afflicted us is enough.” I asked the intermediary whether he read the book, al Jamhuriyyah al Thaniyah, whether he read what I wrote about his father, and whether he read it completely?

He said, “Yes, by Allah, he read it just as his father read it. Despite this, he yearns to speak to you.”

I said, “Never. A condition is a condition.”

The conversation ended, yet the war did not discontinue after these talks. It continued for almost two years until their defeat, with the permission of Allah.

Two weeks ago, or a little less than that, suddenly my representative tries to call me and renews the request, “Now that the war is over, do you accept to speak to the man?”

I said, “I do not like detours, evasions, and wasting time. Tell me in clear terms, what does the man want from me?”

He said, “He wishes to speak to you about the book al Shia wa al Tashih. ^[2]”

I said to my comrade, “What is his concern with the Shia and his concern with the Reformation Movement? Sufficient for the Shia are the [afflictions] they endured at his and his father’s hands for the duration of ten years and what they continue to endure at the hands of his successors.” I added, “The sword preceded the humiliation.” We continued talking for a bit and the dialogue ended.

I relate this incident, which spans over a period of three years. It conveys that the ruling forces over the Shia, notwithstanding all the formidable material and human resources at its disposal, yet it still feels shame, disgrace, and weakness. As if it is waiting for the inevitable destiny. This destiny is realised by the rebel’s rebellion or the reformer’s reformation.

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[1] An English translation of this book can be downloaded from https://archive.org/details/shiahacriticalrevision/mode/2up

[2] An English translation of this book can be downloaded from https://archive.org/details/shiahacriticalrevision/mode/2up

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