Seyyed Kamal Al Haydari: The Holy Prophet (pbuh) cried and wailed over Imam Hussein (as) and tragedy of Karbala

My latest video post on the sunni sources of narrations of the Holy Prophet (pbuh) that clearly show his emotional pain when transmitting the future events of Karbala.

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السيد نصر الله في العاشر من محرم : نحن قوة يجهلها العدو وستفاجئ كل عدو

اعلن الأمين العام لحزب الله سماحة السيد حسن نصر الله في خطاب يوم العاشر من محرم اننا قوة يجهلها العدو وما زال يجهلها وستفاجئ كل عدو في اية ساحة مواجهة، مشددا على انه قد انتهى الزمن الذي نساوم فيه على كرامتنا وعزتنا وحضورنا وشرفنا ووطننا ومقدساتنا اياً يكن الثمن.
وأكد ان المقاومة ستبقى وتستمر مهما كانت المؤامرات والتواطؤ والحرب النفسية والاعلامية والمخابراتية وسنتمسك بسلاحنا ومقاومتنا، وسنحافظ على سلاحنا وكرامتنا وارضنا وعرضنا من ان يمسه سوء من اي احد في هذا العالم ولن يحول بيننا وبين اداء هذه الواجب اية اخطار او وقائع او متغيرات.

العراق

السيد نصر الله هنأ في بداية الخطاب الشعب العراقي الذي جعل الدم ينتصر على السيف من جديد  مشيرا الى ان ما جرى ويجري في العراق هو هزيمة كبيرة للادارة الأميركية.

وقال السيد نصرالله ان  الاميركي يريد ان يخفي هذه الهزيمة عبر قصف دخاني وفي هذا السياق تأتي الاحداث القائمة في المنطقة بهدف اشغال شعوب المنطقة عن مشاهدة هزيمة الجيش الاميركي، وللاسف الشديد الاميركي نجح بنسبة كبيرة وخبر الانسحاب الاميركي من العراق غير موجود في الفضائيات العربية او يأتي في نهاية الاخبار.

فلسطين

السيد نصر الله اكد ان فلسطين يجب أن تكون الهدف الأساسي لنا وحذر من التهويد المتواصل للقدس المحتلة حيث كل يوم تنفذ خطوات جديدة في سياق هذا المشروع ، مؤكدا ان العدو يسعى لهدم المسجد الاقصى ويجب ان نحذره من الإقدام على هذه الحماقة. واضاف اننا نخشى ان تستغل اسرائيل الاوضاع في المنطقة لتوجه ضربة قاضية للقدس.

ونبه الى ان الادارة الاميركية وبعد فشل مشروعها حول الشرق الاوسط الجديد والذي افشلته حركات المقاومة في المنطقة والدول الممانعة والمقاومة وفي مقدمتها ايران وسورية، استفاقت لتحيي مشروع الشرق الاوسط الجديد من بوابة الفتنة المذهبية.

سورية

واعتبر سماحته ان المطلوب في سورية ليس الاصلاح بل نظام خيانة واستسلام عربي ونظام وتوقيع عربي على بياض لاميركا واسرائيل. وقال ان هناك من يريد ان يعوض عن هزيمته في العراق وعن خسارته المحتملة جدا في تغيير الوضع في سورية لمصلحة اسرائيل وهناك من لا يريد لا سلما اهليا ولا استقرارا ويريد تدمير سورية.

واعلن ان موقفنا من الاحداث السورية واضح، نحن مع الاصلاح ونقف الى جانب نظام وقف مع المقاومة والممانعة  ونقول نعم لكل الاصلاحات التي قبلت بها القيادة السورية وطالب بها الشعب.

واضاف السيد نصرالله: ما يسمى بالمجلس الوطني السوري له رئيس اسمه برهان غليون قال منذ يومين انه اذا تمكن من تغيير النظام سيقطع علاقته مع ايران ومع حركات المقاومة في لبنان وفلسطين وهذه اوراق اعتماد للخارج. واضاف السيد نصرالله: هناك معارض اخر تحدث عن تجاوز الحدود الى لبنان ومقاتلة حزب الله وهذا خدمة لاميركا واسرائيل.

لبنان

وحول لبنان اكد السيد نصر الله اننا كنا وما زلنا نصر على السلم الاهلي وعلى تجاوز الفتنة مشيرا الى ان حزب الله دائما يحمَّل مسؤولية ما يجري وما لا يجري مع ذلك يجب ان نتحمل وهناك من يريد ان يدفع الامور في لبنان الى فتنة داخلية ويجب ان نواجهها بالحكمة والصبر وغض الطرف.

واضاف: ندعو الى معالجة الخلل الحكومي وتفعيل العمل الحكومي ونؤكد مجددا على احقية مطالب تكتل التغيير والاصلاح ويجب معالجة هذه الامور لينطلق العمل الحكومي بشكل جيد. ودعا مجددا الى معالجة ملف شهود الزور وانصاف الضباط الاربعة.

واشار سماحته الى انه يبقى الاهم التهديد الاسرائيلي القائم والدائم سواء من خلال جواسيس لاسرائيل او السي آي اي او اجهزة التجسس التي تقوم المقاومة والجيش والاجهزة المعنية باكتشافها والخروقات ولا نعرف ما تحضره اسرائيل لبنان، مؤكدا على ثلاثي المنعة والقوة والكرامة للبنان: الجيش والشعب والمقاومة.

رسالة حاسمة

واضاف: في يوم العاشر احب ان ابلغ رسالة حاسمة ونهائية لكل الذين يعلقون الامل او ينتظرون التغيرات، هذه المقاومة بسلاحها ومجاهديها وعقلها وحضورها ان شاء الله ستبقى وتستمر ولن تتمكن منها كل مؤامراتكم وتواطؤكم وحربكم النفسية والاعلامية والمخابراتية وسنتمسك بسلاحنا ومقاومتنا. واضاف: يوما بعد يوم نزداد عددا ويصبح تدريبنا افضل ونزداد ثقة بالمستقبل ونزداد تسليحا وسلاحنا لا يصدأ بل نأتي بالجديد وكل شيء نقوم بتجديده.

وقال ان هناك مغالطة حقيقية حيث ان البعض يقول ان سلاح المقاومة سبب الفوضى والاضطراب الامني في لبنان.. السلاح الذي يعمل مشكلة  في الداخل وحربا اهلية ويوصل للقتل والسرقة والمشاكل هو: الكلاشينكوف- ام 16 -المسدس- اربي جي- قنبلة يدوية … وكل اللبنانيين عندهم هذا النوع من الاسلحة لكن هل رأيت حربا اهلية استخدم فيها صاروخ زلزال او رعد او خيبر او راجمات صواريخ او صواريخ حيفا وما بعد حيفا وما بعد بعد حيفا؟ هذا المستوى من السلاح الذي يملكه اللبنانيون مشكلة الامن بالداخل وليس سلاح المقاومة، والحل معالجة هذا السلاح اما من يفكر ان ينزع صاروخ الزلزال او الصواريخ البعيدة او راجمات الصواريخ او امكانيات الدفاع البري والجوي يريد ان يقدم خدمة جليلة لاسرائيل، وما عجزت اسرائيل عنه خلال 33 يوما ومعها العالم يريد البعض ان يحققوه من خلال الحوار او الحديث السياسي او الاعلام وهذا امر لن يتحقق.

وقال سماحته: نحن هنا في لبنان اخذنا زمام المبادرة منذ 1982 ولم ننتظر احدا في هذا العالم، بعزمنا وقدراتنا المتواضعة استعدنا ارضنا وكرامتنا وبمقاومتنا سنحافظ على سلاحنا وكرامتنا وارضنا وعرضنا من ان يمسه سوء من اي احد في هذا العالم ولن يحول بيننا وبين اداء هذه الواجب اية اخطار او وقائع او متغيرات.

واعلن اننا نحن قوة يجهلها العدو وما زال يجهلها وستفاجئ كل عدو من خلال حضورها القوي والابداعي في اية ساحة مواجهة..انتهى الزمن الذي نساوم فيه على كرامتنا وعزتنا وحضورنا وشرفنا ووطننا وارضنا ومقدساتنا ايا يكن الثمن والظروف تغيرت كثيرا.

وتوجه السيد نصر الله الى الامام الحسين في الختام : نقول يا سيدنا وامامنا كما ضحيت من اجل اهدافك الكبرى، وفضلت ان تقتل مع اهلك واصحابك، سنحفظ هذا الطريق وسنصنع الانتصار من دمك وثقافتك وسوف يبقى نداؤنا وبيعتنا لك في يوم العاشر بالموقف والدم والجهاد والمقاومة: لبيك يا حسين…

video

موعد بث "المختار الثقفي" على آي فيلم

be-koja-chenin-shetaban02

اعلنت ادارة قناة آي فيلم انها ستعرض حلقات المسلسل التاريخي الكبير "المختار الثقفي" ايام الجمعة في الساعة 23:00 بتوقيت مكة المكرمة (20:00 غرينيتش)
وكانت قناة آي فيلم قررت مؤخرا عرض هذا المسلسل الايراني بنسخته العربية بدءاً من يوم الجمعة 14 كانون الثاني 2011، على ان يعاد البث أیام السبت، اضافة الى وضع حلقاته على موقع القناة على شبكه الانترنت (www.ifilmtv.ir)

Two Classes of Prophets

‘Throughout the whole history of humanity, religious movements, whether related to the contents of the religions, and conduct of the prophets and founders of the religion or to the social class connections of the leaders of the religion and to what they were calling the people to, are divided into two classes. According to this classification, all of the historical prophets, whether true or false, as well as anyone who has begun a religious movement, are divided into two different classes:

The first group belongs to the religious chain founded by Abraham. This chain of prophets, from the historical point of view, are nearer to us and therefore we know them better. They consist of prophets whose view of society arose from the most deprived social and economic class of a society. As Mohammad (S) said, all of these prophets were either shepherds, as history shows us, they grazed sheep, or a few were simple hungry artisans or workers.

These prophets stand in contrast with the messengers of the other group or founders of intellectual and moral schools of thoughts such as those in China, India, Iran and the founders of the scientific and ethical schools of Athens. This latter group, without a single exception, were aristocrats. They arose from the noble, powerful, comfortable classes of their society.

Throughout history, the powerful rulers of society have been one of three groups: the powerful, the wealthy and the clergy. They exercised political and economic power with each other and control over the faith of the people. They co-operated with each other in ruling the people. Their collaboration, whether or not they shared the same views, was in order to rule the people and for the sake of the people.

All of the non-Abrahamic messengers from Indo-China to Athens were either connected on their mother’s side or their father’s side or even both sides to emperors, clergymen and aristocrats. This holds true for Confucius, Laotzu, Buddha, Zoroaster, Mani, Mazdak, Socrates, Plato and Aristotle. Whereas the Qoran emphasizes, “We appointed among the ordinary people, a Prophet from themselves.” ( 3:163 ). They were ordinary people from the masses and among the community. Thus the Abrahamic prophets arose from the mass of the people. This does not mean that they did not have an angelic dimension or that they did not hold absolute powers and were only human beings. It means they were appointed from among the ordinary mass of people rather than relating to a special, noble, and selective class of society…

… The mission of the non-Abrahamic messengers is always related to the existing power structure so that power supports these messengers’ ideas. The Abrahamic prophets, on the other hand, were always supported by the ordinary people against the powerful rulers of their time. Look at Abraham. As soon as God appointed him, he wielded his mace to destroy the idols. Moses took up his shepherd’s staff and stormed Pharaoh’s palace. He brought down the wealthy and powerful Croesus, buried him in the earth and drowned Pharaoh in the sea. And the Prophet of islam first went through a stage of individual development, then began his spiritual struggle. Within a period of 10 years, he fought 65 battles, that is, every 50 days, a battle, a military encounter. The miracles of the Abrahamic prophets are also in accordance with their mission. The turning of the staff into a serpent was used to destroy wizardry and to attack the Pharaoh’s throne.

The Qoran clearly announces the principle that Islam is not a new religion because, in fact, throughout history, there has only been one religion. Every prophet was appointed to establish this religion in accordance with the circumstances of the time and in compliance with the needs of that era.

There is only one religion and its name is Submission “islam”. Through this announcement, the Prophet universalizes it and gives the idea of Submission a universal, historical viewpoint. He relates the Islamic movement to other movements which have, throughout history been fought to free people. They have stood up, risen against the powerful, the wealthy and the deceivers. In this way, they have shown their unity of vision: one spiritual struggle, one religion, one spirit and one slogan throughout the whole of humanity’s history in all domains, all times and all generations.

Let us take a look at this verse of the Qoran and consider its historical context and choice of words and see how the historical perspective is expressed in the Qoran and see how it places these movements one after the other. ‘Those who disbelieve in the signs of God and slay the Prophets without right and slay such men as bid to justice’ (3:21). We see that in this verse three points are connected to each other. First, the signs of God, second, Prophets and third, men who call for equality in opposing the disbelievers. The Prophets and men of justice are put on one level. We see how a type of social encounter and philosophy of human history and description of previous movements is expressed in the Qoran.

The Prophet of Islam is the last messenger of this religion of Submission, which throughout history, as the Qoran has repeatedly shown, the Prophets came to bring. Their message consisted of wisdom, the Book and justice for the world. The Prophet of Islam is the last messenger of this world and human movement who, in the name of Submission (islam) called the people to serve God and the One so that they would be freed from obeying and serving any other than Him.

The Prophet of Islam came to confirm the universal view of Unity (tawhid) and even to bring that unity into human history, to all races, nations, groups, families and social classes and to eliminate the discord brought by polytheistic religions. The slogan of Islamic unity was a slogan which gave freedom. Before intellectuals, scholars, the educated and philosophers became aware of it, slaves, the tortured, hungry and the belittled were sensitive to and aware of it. It is because of this that the group which gathered around Mohammad in Mecca were among the most deprived, who had been belittled and were among the most-debased elements of society. The Prophet of Islam was scorned by his enemies because only the dregs of humanity surrounded him. This is the greatest praise today for this movement while we see that the leaders of the Buddhist religion are all of the nobles and aristocrats of China and India. Today, values have changed!

This is why the Prophet of Islam marked the turning point for slaves who, throughout history, were certain that their fate was slavery. Slaves and the debased were convinced by the tongue of religion, science, philosophy or with the tongue of the day or with poetry or art that their fate was to serve their masters and they believed that they existed solely to experience suffering, to carry heavy loads and to go hungry, so that others might receive pleasure. They were born and created for this.

This deprived class who were convinced that the gods or God were their enemy, believed that in order for the world to function and for the performance of the jobs of the people, they were created as porters in order to carry the loads. Or as the Prophet Mani had said when speaking of light and darkness, “The wretched and defeated are of the essence of darkness and the conquerors are of the essence of light.” Aristotle and Plato, intellectual geniuses that they were, had said “God or nature has created some as slaves of creation and others as free so that the slaves perform the ordinary jobs and the free ones can then be free to attend to the higher affairs such as morals, poetry, music and civilization.”

The Prophet of Islam had been appointed in order to complete the movement which had existed throughout history against deception, falsehood, polytheism, creation of discord, hypocrisy, aristocracy and class differences which were all made an object of the spiritual struggle and by announcing that all of humanity is of one race, one source, one nature and one God, to declare equality for all, with philosophical explanation and by fighting an economically powerful regime to maintain social equity.

Take the model society of Medina as an example where Bilal, a debased slave was recognized as more noble and of greater value and was treated with more respect than the aristocrats of Arab society. Everyone accepted his position. Suddenly the inhabitants of Medina, the Arabs, Jews, the Qoraish find themselves greeting the young slave of Hozaifah as an equal, he who had once gone about in the narrow streets as a debased and deprived slave, now, in the Ghoba Mosque standing for prayer in front of the noble Emigrants of the Qoraish, is one of the dearest, most radiant figures. The most distinguished personages of the pre-lslamic era and even of the present ones are praying behind him.

All values were shattered when the Prophet himself began his efforts to destroy all of the values of ignorance and aristocratic thinking. He instructed them to shorten the long, flowing robes they wore and to trim their long beards which were signs of aristocracy. He ordered people not to strut with pride in the streets. He instructed people to ride two at a time on horseback. One would ride in front and another behind. Sometimes, in order to break down the values of the aristocracy in the eyes of the people, he would ride a donkey bare back. One day an old woman, who had for many years heard of the greatness and magnificence of the Prophet, came before him. She stood tongue tied in awe of his presence. The Prophet, softly, kindly and simply took her by the shoulder and said, “Why are you afraid? I am the son of that Qoraish woman who milked sheep. Who are you afraid of?”

When this shepherd, who was the last appointed Prophet, the last messenger for those who suddenly arose out of silent deserts and assaulted the lords of power, wealth and deceit in the cities, died, suddenly everything was different. Discrepancies appeared immediately upon his death. The path of historical events did not deviate from the true way more than a centimeter at first. The angle which appeared between the School of Islam and the History of Islam, between the truth and reality was narrow at the beginning. But after the Prophet died, the gap between them grew wider and wider. It was like the angle between two lines which are at first close together (no more than a thousandth of a centimeter apart) but gradually the distance expands as history moves forward. The two lines widen so that in an eternity there are kilometers of space between them. If other factors and causes become operative as they do, we may see that the two lines which extend from an angle move apart as the line of history from the line of the truth of Islam has done in this case.’ [Dr. Ali Shariati, Arise and Bear Witness]

Lessons from Karbala

The truth about Imam Hussein’s Revolution, Martyr Murtadha Mutahhari

‘Different phenomena vary as to their realities. Similarly, every uprising or revolt is unique as to the truth/s underlying its eruption [and eventual success or otherwise]. In order to understand a particular matter, or a state of affairs, you should know the deeper reasons underling its existing form and the characteristics that gave it that specific appearance. You should also be conscious of the material causes of that matter, or issue, i.e. its constituents or ingredients. In other words:
The forces/causes that produced the revolt or uprising, which signify its truth are called “the causes at work”.
The nature of the revolt and its goals represent “its intents and purposes”.
The actual action plan, implementing it, and all what goes with it represent “its material causes”.
The end result that the revolt has come to produce represents its “overall picture”.  [Applying these parameters], was Imam Hussain’s uprising a result of an angry outburst?

Islam is different from some other movements for change or reform that took place as a result of certain circumstances that in turn led to eruptions.
Dialectics, for example, encourages heightening disagreements, inciting discontent, and showing opposition even for genuine reforms in order to bring things to a head on collision, i.e. an explosive revolution, not a conscious one.
Islam does not subscribe to these types of revolutions. The history of most Islamic revolts or uprisings speaks of the rationale behind such revolts, in that they came as a result of a complete understanding of the status quo they were determined to change. Thus, Imam Hussain’s revolt was not a result of an angry outburst, prompted by the pressures exerted by the Umayyad rule, especially during the reigns of Mu’aawiyah [the founder of the dynastic rule], and his son, Yezid.

Rather, it was a very well calculated move. What substantiates the position the Imam (a.s.) took in this regard was the letters he exchanged with both the men; and the sermons he gave on different occasions, especially that one he addressed the Companions of the Prophet (s.a.w.) in Mina, [in present day Saudi Arabia] with. All this evidence points in the direction of one conclusion. That is, the Imam was fully aware of what he was intending to do, viz. taking on the ruling establishment. His revolt was free from any angry reaction; rather, it was a purely Islamic uprising.’

The Role of Women in the Hussaini Revolution, Anonymous

‘Imam Hussein (a.s.) had a conviction, to the point of certainty, that his women and those of his supporters would be taken captives and would be humiliated at the hands of the regime’s stooges. But he also knew that this outrageous abuse would not be publically approved of. It would serve as a good and effective element in disclosing the nature of the Ummayyad policy and leave it, undisguised, before the masses. Shedding off the layers of humiliation and passivity, the Muslim conscience would be thrown into the center of the big challenge.

The women, on the other hand, played no less effective roles. In captivity they talked to the people, laid the facts bare before them, and unveiled the schemes and plots of the Ummayyad policy, both in Kufa and Syria. Through the speeches, discussions and tirades on the part of the women, Imam Hussein (a.s.) drove home his message. The reader will not remain in doubt as to why Imam Hussein (a.s.) brought with him his women to Karbala’.

Based on these considerations, we ascertain, without the slightest doubt, that the participation of the women in the Husseini revolution was planned and pondered over beforehand.’

The Ashura Uprising, Imam Khomeini (ra)

‘Let the mourning congregations for the Master of the Oppressed and the Lord of the Free – congregations in which wisdom and intellect overcome ignorance; justice overpowers cruelty and oppression; trust rules out treason, and Islamic rule supercedes the rule of tyranny, be held with grandeur, eminence, and brilliance. And let the blood-smeared banners of Ashura be hoisted to mark the dawn of the day where the oppressed avenge the oppressor. Our sons and youth must not think that it is a matter of weeping only or that we are a weeping nation – this is what others want to brainwash you into believing and then repeating, because they fear those tears. They fear them because they are tears for the oppressed and a cry against the oppressor, and these processions stand up against oppression. These lamentation processions are a symbol of our victory; hold mourning congregations throughout, and let speakers read their elegies, and let people cry. Speakers must not condense elegies into a few words; speak at length about the tragedies of the AhlulBayt (as) as was the case before and read elegies, poems and narrations; the excellences of the holy progeny and the tortures inflicted on them must be rendered with such sincerity and passion that the people get ready for field action. They ought to know that our infallible Imams (as) devoted their lives to promoting Islam.’

13 Muharram 2010

بقي أبو عبد الله الإمام الحسين عليه السلام في العراء مدة ثلاثة أيام, حتى كان اليوم الثالث عشر من محرم حيث تولى الإمام السجاد دفن أبيه عليه السلام , وعمه أبي الفضل العباس وأخويه علي الأكبر والطفل الرضيع, وعاونه في دفن سائر الشهداء قوم من بني أسد مضاربهم على مقربة من كربلاء

الإمام المعصوم لا يدفنه ولا يصلي عليه إلا إمام معصوم. وقد قيّض الله سبحانه وتعالى للإمام زين العابدين أن ينوجد في كربلاء, على الرغم من كونه أسيرا في الكوفة. ونظير هذه الحادثة تكرر عند شهادة الإمام الرضا عليه السلام , حيث حضر الإمام الجواد من المدينة إلى طوس في مدة وجيزة. وتولى تجهيز أبيه والصلاة عليه, من غير أن يفطن المأمون وأعوانه إلى ذلك

Ashura in the words of Imam Khomeini

I want to shed some light on the key pillars covered by the late Imam Khomeini in his speeches on the commemoration of Ashura and its implications. Ashura occupied a large area of Imam Khomeini’s words and writings, through analysis and reading the contemporary implications on our cultures, and the lessons learned from this event in order to guide our islamic nations to the important values and principles of Imam Hussein and his pure Household (as).

Ashura: A call for justice in the face of injustice
Imam Khomeini says in regards to demonstrating some of the dimensions of the revolution of Karbala:

‘Ashura is the Revolution of the advocates for justice, it rose amongst the few in number and great in faith and love, to face the oppressors, people of palaces and arrogant thieves, and its law is that this approach addresses the life of this nation at all times and all the lands.’

‘All the prophets came in order to reform society, all of them were of firm belief in this issue, namely, that the individual must give his all for society, and so Imam Hussein (as) revolted  according to this driving factor, and sacrificed himself and his followers. Therefore the individual must must reform the community.’

Awareness and certainty of the companions
To clarify the place of high spiritual certainty of the companions of Imam Hussein (as), Imam Khomeini says:

‘As the Master of Martyrs on the day of Ashura approached the time of martyrdom his face would shine more, and his companions would compete to win martyrdom, they knew they would soon become martyrs, but they raced towards it because they knew where it would lead them, and they knew why they came (to support the Imam), they were aware: that we have come to perform our divine duty, we have come to save Islam.’

Sacrifice of the Household and the Companions

‘The revolution of Ashura exploded at the hands of the Master of Martyrs (as), and by sacrificing his own blood and the blood of his dear ones saved Islam and justice, and condemned the rule of the Umayyads and demolished its rules and its foundations.’

‘Islam is dear to the degree that the children of the Messenger of Allah (may Allah bless him and his family) have sacrificed their own lives for this religion.’

‘When the Master of Martyrs (as) saw that they are distorting the religion of Islam, commit evil and oppress on behalf of the Islamic caliphate, and this is being reflected in the world as acts committed by the Khalifah of the Messenger of Allah (swt), the Master of Martyrs (as) was aware that his mandate was to rise and also to kill in order to erase the effects of Muawiya and his son.’

‘This phrase – every day is Ashura and every land is Karbala – what a great phrase it is … Our nation should live by this word everyday, that is that today is Ashura and we need to stand in the face of injustice, and here also is Karbala, and it is not confined to a piece of land, is not limited to a range of individuals, Karbala is not confined to seventy warriors and the land of Karbala , all the land must play this role and fulfill its duty.’

No defeat in the performance of divine duty

Imam Khomeini confirms that the principle of victory and defeat is not entirely linked to a military triumph, but in fact that the work is in accordance with the divine standards and falls under the legal mandate. The Imam says:

‘The death of the Master of Martyrs (as) was not a defeat, because it was in the way of God, and revolting and dying in the way of God is never defeat.’

Martyrs are the ammunition of the eternal world

Imam Khomeini views the loss of a loved one from amongst the martyrs not as a calamity,  but is the essence of existence and immortality in the world of the Hereafter. He says:

‘Imam Hussein (as) saw his jihad to be in the way of Allah (swt), and for Allah (swt), and because his jihad was for Allah (swt), he did not see it as a loss of loved ones, since they are ammunition for the world of existence.’