On Tabarrâ and the necessity of cursing the ennemies of Ahl ul-Bayt (as)

For the last two years I have increasingly felt the need to express my thoughts on tabarrâ, for reasons I will soon explain. But before I start, I would like the readers to have a good look at the picture illustrating this note. As some of you might have guessed this picture is taken from Mel Gibson’s movie The Passion of the Christ (2004). Jesus (as) here is being dragged by the Temple guards with chains and ropes and humiliated. The reason why I am posting this picture is because this is precisely the way how His Majesty Amîr ul Muminîn Imâm ’Alî ibn Abi Tâlib (as) was dragged by his enemies through the streets of Medina after the attack on the house of Her Majesty Fâtimah (as) by the demonic enemies of Allah (swt), namely Abu Bakr (la), ’Omar (la), Khalid ibn Walid , ’Othmân (la) and Qonfodh (la), may the mighty and eternal curse Allah (swt) and his infinite punishment be upon them .

The reason for this note is that I am simply fed up with being lectured by people on how I shouldn’t invoke Allah’s (swt) curse on Abu Bakr (la), ‘’Omar (la), ’Othmân, Khâlid ibn Walîd (la) and the rest of the enemies of Hazrat-e Shâh-e Shâhân Shâh Imâm ’Alî (as). I am being told that I have no manners, that I shouldn’t behave like this, that it’s bad for Islamic unity, that God is Love, that it happened in the past, that there are more important issues and that there are worse oppressors than the demon in human shape who beat Hazrat-e Fatimah (as), namely ’Omar ibn al Khattâb (la).

When I am subjected to this most dishonourable sort of patronizing treatment I really feel like the world is really covered with a thick layer of ignorance, darkness, heresy and deceit and that oppression is now everywhere and dominating. Real oppression as our Imâms (as) understood it was not socio-political injustice but consisted in their walâya not being recognized by humanity in general and the so-called Muslims in particular. Indeed all forms of injustice on earth are derived from that negation of the walâya. Negation of the walâya of our Imâm takes on many shapes. Apart from its outright rejection that is found in the heretical cult known as Sunnism (Bakrism or Omarism would be a more appropriate term), it takes on two main forms among the Shi’ah: the heresy of Pan-Islamism and Pseudo-Sufism.

Pan-Islamism has two main aspects: a political one and a doctrinal one. The idea behind political Pan-Islamism is that, confronted to Western imperialism, all Muslims, be the Shi’ah or Sunni, should unite in order to constitute a common resistance. As illusory as this ideal may seem where the problem really lies is when it starts taking on a doctrinal form. Doctrinal Pan-Islamism implies that it doesn’t matter if one is Shi’ah or Sunni given the fact that Shi’ism and Sunnism are just different opinions within the fold of Islam. This is in and of itself is one of the worst and most pernicious attacks against Islam for the very simple reason that Truth is not a matter of subjective opinion. Walâya is not a matter of opinion but one of divine revelation. To imply that obeying Allah (swt) in accepting the fourfold pact of tawhîd, nubuwwah, walâya and the mission of Hazrat-e Imâm-e Zamân (ajf) and rejecting those same divine truths are just minor differences and that what matters most is oecumenism for the sake of creating a common social identity is to make a mockery of the Truth and a grave act of satanic disobedience against Allah (swt). The Quran and the hadîth of Ahl ul-Bayt (as) explicitly state that whosoever rejects the walâya of our Imâms is destined to eternal hellfire as is beautifully stated in this hadîth of Hazrat-e Imâm Ja’far us-Sâdiq:



Allah (swt) addresses the Prophet (pbuh): I have created the seven heavens and what the contain, and I have created the seven earths and what they bear. If one of my servants has invoked me since the beginning of creation until the day of judgement and he approaches me and rejects the walâya of ’Alî, I shall throw him into hell. Kitâb al Mahâsin n.38 I:90.



Anyone claiming to be a Muslim whilst rejecting the walâya of the Imâms is a munâfiq, a heretic and a schismatic. A munâfiq because he claims to be something that he is not as Islâm implies complete submission to the will of Allah (swt) and that includes walâya. Walâya is neither an option nor a marginal aspect of Islam, it is one of its core aspects if not even its most central one as both tawhîd and nubuwwah are contained in the notion of walâya as the Imâm is the Hujjatullah, the Wajhullah and the wasî of the Prophet (pbuh). To reject the notion of walâya is thus to reject all of Islam, to mock Allah (swt) and to reject his explicit command. Abu Bakr (la), ’Omar (la) and ’Othmân (la) have not only explicitly rejected the walâya of Hazrat-e Amîr ul-Muminîn (as), they have gone way beyond that. They attacked Hazrat-e Fâtimah (as) to the point that she lost her unborn baby Mohsen (as) and she died as a consequence of that. And let’s not forget that it was Hafsa (la) and ‘Aysha (la) who poisoned our Prophet (pbuh). To imply that following Amîr ul-Muminîn (as) or following his enemies (la) is a matter of subjective opinion and that any of these two positions makes one a Muslim, is an insult to intelligence, to logic and to Allah (swt). It is doctrinal relativism in its worse ever form, it is to mix Truth with falsehood, right belief with manifest heresy, like saying that black is just another form of white and that following Judas still makes you a Christian. To reduce Shi’ism to being the fifth school of fiqh within Islam is to dilute and destroy the doctrinal integrity of the one and only Islam there is: the Islam of Ahl ul-Bayt (as). This heresy of Pan-Islamism is prevalent among the muqassirah fake Shi’ah who have reduced the completeness of Shi’ism as religio et philosophia vera to a mere third-worldist political program. These crypto-Sunnis will rather consider the followers of the enemies of Hazrat-e Fatimah (as) as their brothers than look at the Alevi Shi’ah of Turkey or the Ahl-e Hagh in Iran as brothers even though these are staunch believers in the walâya of our Imâms. This heresy is prevalent in the works of Jalal Al-e Ahmad who, in his Gharbzadegi, condemns Shah Ismail Safavi for having waged war against the Ottomans. This same person considers the high achievements of the Isfahan school in the area of theosophy as mere non-sense that has provoked the decadence and backwardness of Iran. The same goes for Dr. Ali Shariati who sees Shi’ism as a crypto-marxist social justice movement and reduces the mystical and cosmic sacrifice of Imâm Hosayn (as) to a mere act of rebellion against social injustice, thus reducing Hazrat-e Sayyid-e Shohadâ (as) to being an Islamic Che Guevara or Braveheart. In that view of the world, Shi’ism should be at the forefront of the Pan-Islamic movement against imperialism.



The heresy is so pervasive nowadays that most Sunnis who become Shi’ah do so because they see Shi’ism as the best tool to resist against Western imperialism and Zionism. Most of them have kept their Sunni dreams of an Islamic empire and have completely marginalised central aspects of our sacred Tradition. It is nothing but tribalism and nationalism devoid of any higher spiritual truth. These people are, like their Sunni brothers, the equivalent of the Pharisees who rejected Jesus (as) and of Judas (la) who sold him for 30 silver talents.They are ready to sell the love of Ahl ul Bayt (as) in exchange for their political empire. It seems these days that the smell of the sweat of the Sunnis is dearer to these muqassirah hidden Sunnis than the scent of the flowers of Fadak. They would rather give their lives for the mosque built by ’Omar ibn al Khattâb (la) in Jersualem than for liberating the Mekkah and Medina from the rule of the Wahabi apostates and rebuilding Jannat ul-Baqî.



But it doesn’t stop there. They are ready to belittle the status of our Imâms (as) by rejecting the more mystical and esoteric aspects of their walâya in order to please the Bakri heretics, yes even to embrace outright revisionism by even denying that the house of Hazrat-e Fâtimah (as) was attacked by the enemies of Allah (swt) and she died a martyr because of that. Recently they have banned public tabarrâ on the demonic idols of Quraysh even though Hazrat-e Amîr ul-Muminîn (as) cursed them himself when he was in sujjûd and qunût. They claim that we shouldn’t do tabarrâ in order not hurt the feelings of their Sunni brothers yet every single day they find it completely normal to call for the death of another nation in which Shi’ah Muslims also live and who have to face the constant suspicion by their government for being potential traitors. What about the feelings of our Shi’ah brothers and sisters who live in the West?Of course imperialism should be condemned, but so should heresy also be condemned.



On Iranian state television they let that heretic Tariq Ramadan say that Hazrat-e Abu Tâleb (as) was a mushrik. This isn’t a small difference of opinion. This is a direct attack against Hazrat-e Fâtimah (as) for to imply that Hazrat-e Abu Tâleb (as) was a mushrik means that the wedding on Hazrat-e Mohammad (pbuh) and Hazrat-e Khadijah (as) had been celebrated by a mushrik and that Hazrat-e Sayyidât-e Nesâ-ye ‘Alemîn Fâtimah az-Zahrâ (as), was born of the union celebrated by a mushrik. For anyone devoted to Hazrat-e Fâtimah (as) this is intolerable blasphemy. It doesn’t stop there. The same Iranian state television lets Yvonne Ridley praise Khâlid ibn Walîd (la) and has aired a whole one hour documentary on this staunch enemy of Shi’ism that is Abdurahman Green of the London Central Mosque who is famous for his hateful lectures against Shi’ism. Such is the extent of the heresy.This is even more unbelievable when one knows that it was 'Omar (la) who planned and executed the invasion and rape of Iran. In the same way as the Catholic Church was demolished from the inside by the pernicious heresy of oecumenism, the community of the muminîn, the Shi’ah of ‘Alî (as) has been infiltrated by heretics who work night and day for the destruction of the Truth. Their widespread heresy confirms the following hadîth:



When al Qâim (ajf) appears, those, who have thought themselves as his followers, will apostatize and those, who are somehow like the worshippers of the sun and the moon, will believe in him. Bihâr ul Anwar vl.52 p.363



May Allah (swt) preserve us from such a horrible fate and keep us among those who will serve Hazrat-e Imâm-e Zamân (ajf).

Apart from Pan-Islamism, the second type of heresy that seems to think that we Shi’ah shouldn’t do tabarrâ is pseudo Sufism. By that term I am not targeting any traditional and authentic Shi’ah darvish order at all but a very recent mindset inspired by New Age thought and that has unfortunately affected some people, especially in Iran. They abide by a belief rooted in cheap perennialism according to which all religions are true and that no one single tradition holds the complete truth. These people also love to incorporate elements of other religious traditions into an abject form of syncretism to the point that many are ready to follow cult leaders who claim that they teach the truth contained in all religions and others who even claim that they are God. Furthermore they claim to spread a message of love and world peace and love to contrast their position with that of the traditional clergy. As a consequence they engage in all kinds of doctrinal, ethical and moral relativism, make up their own rules along the way under the pretext that they do everything out of love. Many disobey explicit commands issued by Allah (swt) though the Quran and the Ahl ul Bayt (as) claiming that their heart is pure and that one can never be certain that Allah (swt) really issued these commands, that after all these are just man made rules. The question arises: isn’t your disobedience to sacred authority in favour of some vague sense of spirituality also man made? With what authority do you allow yourself to disobey essential commands of Allah (swt)? They refuse to do tabarrâ because, they say, the way of the darvish is that of love not hatred. Many will use a passage from Molânâ’s (ra) Mathnawî, the story of the elephant, in order to justify their position. According to that story a group of people who are in the dark stumble upon an elephant but don’t know that it is one. Each person describes what he perceives. This story was written by Molânâ (ra) in order to describe how the Allah (swt) can be approached via the multiplicity of His attributes and that none can fathom the mystery of the secret and sacrosanct essence of Allah (swt). These people misunderstand the story to mean that all points of view are valid and that one should offend other people’s point of view. This is again doctrinal and moral relativism at its very worse. The Truth is not relative it is absolute and the path brought to us via an unbroken chain of prophets and imams starting with Hazrat-e Âdam (as) and ending with Hazrat-e Imâm-e Zamân (ajf) is the ship of salvation devoid of any falsehood or heresy. Under no circumstances are we to accept that both Pharao (la) and Hazrat-e Musâ (as), that both Judas (la) and Jesus (as) and that both ’Omar (la) and ’Alî (as) are simultaneously right and that they all have the Truth. Our Prophet (pbuh) was explicitly clear: ’Alî is with the Truth and the Truth is with ’Alî. To say that the enemies of Allah (swt) who have attacked the house of Hazrat-e Fâtimah (as) and tortured her , have the Truth is to make a mockery of Allah’s (swt) justice and guidance. Allah (swt) cannot ordain that both Truth and heresy be followed.



Another variation of this heresy is the misuse of the theory of wahdat ul-wojûd to justify the fact that no creation of Allah (swt) should be cursed. This again is plain heresy. It is true that given the fact that Shaytan (la) exists and that all existence comes from Allah (swt), there can be no absolute evil. But this is precisely why the enemies of Allah (swt) have to be cursed precisely because they have wilfully and freely chosen to oppose Him (swt) despite of the fact that they owe their very existence to Him (swt). If absolute evil did exist it could not be held responsible for its actions and cursed because it would only be following its nature. These people believe that ’Omar (la) and the other enemies of Hazrat-e Fâtimah (as) are creations of Allah (swt) which is correct, but aren’t the Quran and the Ahlul Bayt (as) the ultimate vehicle of guidance? Haven’t they ordained us to curse the enemies of Allah (swt) as a duty?

It is hence evidently clear that those who, while claiming to be Shi’ah, yet refuse to curse the idols of Quraysh, namely Abu Bakr (la) and ’Omar (la), are in blatant and manifest heresy and arrogant opposition against Allah (swt), the Ahl ul-Bayt (as), and the Quran.

Tabarrâ is a divine command that cannot be opposed or considered optional:



Verily those who disbelieve and die while they are disbelievers, on them shall be the curse of God, and of the angels and of mankind all together. Quran II:161

These their return is that upon them shall rest the curse of God and the angels and of mankind together. Quran III:86.



Mankind in the hadîth of the Ahl ul-Bayt (as) does not refer to any bipede that happens to exist on earth but refers to the Shi’ah of the prophets and imams. From the many hadîths on this issue I will chose the following from Hazrat-e Imâm Hosayn (as):



“We (the ma’sumîn) are humanity, those that resemble humanity are our Shi’ah who are our allies (mawâlî) and proceed from us (a reference to the clay of Illiyûn); the monsters with human appearance are the great majority!”, and he (Imâm Hosayn) showed with his hand the masses of people.



Tabarrâ is hence the act of a true Shi’ah and a duty ordained by Allah (swt). Furthermore it is very clear from this hadith that the true Shi’ah will always be in the minority and that to make doctrinal concessions to the majority is both treason and heresy.

Very often one hears the argument that tabarrâ is an act of hatred. This is of course utter and complete non-sense. First of all tabarrâ is an act of tawallâ, love for the Ahl ul-Bayt (as) which means that its essence is pure and divine and does not derive from evil. There is a difference between hatred and justified anger. When you love someone and place that person above your own life and soul, the injustice that person has to suffer awakens a form of anger rooted in your love for that person as well as in your desire for justice. This just anger arises out of love for your Beloved and the injustices your Beloved has had to endure, not because of an irrational hatred against a specific person. In other words cursing ’Omar (la) has its roots in our love for Hazrat-e Fâtimah (as) and not some base and irrational hatred of ’Omar (la). To state that the person who curses ’Omar (la) disgraces herself or himself because she or he has gone down to the same level as ’Omar (la) is preposterous non-sense and only shows a lack of knowledge of the difference between hatred and just anger. Hatred is always in opposition to Allah (swt) while just anger drives us to fight injustice.

There is no doubt that for many people tabarrâ is simply a social identity marker to prove that they were born in a Shi’ah community and that very often it is an expression of hatred of the Other, as is the case of any tribal behaviour found in all kinds of groups be they tribes, football clubs, organisations or nation states. But this is not what tabarrâ really means. Tabarrâ does not exist so that a group of people could enjoy bashing another group in order to reinforce their sense of communal belonging.

Tabarrâ is a spiritual discipline that is, as I stated earlier, an expression of tawallâ, love for the Ahl ul-Bayt (as). Like so many commandments in the real Islam of Ahl ul-Bayt (as) it has both an exoteric/outer/zâhir dimension as well as an esoteric/inner/bâtinî dimension. Tabarrâ, to be real and effective, needs to be done by all the dimensions of our being. The heart is the inner battlefield and each one of us has to wage a sacred war against our interior Yazîd (la), ’Omar (la), Abu Bakr (la) etc The outward enemies of Ahl ul Bayt (as) each represent a vice and a sin manifested in their lives. When I usurp the rights of others or when I deprive my body, soul, heart and spirit from their right of being free of sin how am I different from Abu Bakr (la)? When I strip a woman with my sheer lustful eyes how am I any different from Yazîd’s army (la) who stripped the ladies of Hazrat-e Imâm Hosayn’s camps or their hijâb? When I humiliate my fellow human being how am I different from those who whipped Hazrat-e Imâm Zain ol-’Abidîn (as)? When I oppress women in thought, speech and action how am I different from ’Omar (la)? When I plot against the innocent how am I different of the criminals of Saqîfah? When I pervert the laws of Allah (swt) to suit my own desires how am I any different from the Khawârij (la)? Every time we sin, we do it against the presence of the light of the Imâm in our hearts and in doing so we are no better than Shimr (la) or Ibn Muljim (la). When we repent though, we become like Hazrat-e Hurr (as).

Tabarrâ, to be real and effective, needs to done at all the levels of our being or otherwise we are just munâfiq. Unfortunately there are far too many people who while cursing the enemies of the Ahl ul Bayt (la) behave like them. In the same way that I condemned those who refuse to do exterior tabarrâ because of the heresies of Pan-Islamism and pseudo-Sufism, I will also condemn in equal measure and vehemence those hypocrites who use tabarrâ as a mere social convention to express hatred without cleaning their hearts. Those who do not practise the inner tabarrâ are in no way different from the heretics I mentioned earlier. All things in the real Islam of Ahl ul Bayt (as) have a zâhir and a bâtin and both dimensions need to be respected and applied or otherwise one is a hypocrite and a heretic. Outer tabarrâ without the inner tabarrâ, the inner struggle against our vices and sins, is hypocrisy at its very worse, and those who practise it are no better than those they curse. So many people claim to be Shi’ah of ‘Alî (as) while their actions and hearts show that they are followers of ’Omar (la)…

Tabarrâ is also an act of love because the person who cares about his fellow human being will warn him against danger. If you see a thirsty man in the desert who is about to drink dirty water wouldn’t you tell him that the water he is going to drink may make him ill or even kill him? In the same way by doing tabarrâ we accomplish an act of selfless love by making the rest of humanity aware of the commanders of the army of ignorance (jahl) who have led so many souls to eternal hellfire. If you realized that souls go to hell like so many snowflakes falling on a winter night, wouldn’t you, as an act of compassion, tell them that they are following the enemies of Allah (swt) and thus incurring the danger of going to hell?


In the middle of the night they dragged our Hazrat-e Mawlâ (as) in chains and ropes through the streets of Medina, insulted and humiliated him after having beaten, tortured and fatally wounded Hazrat-e Fâtimah (as) to the point that she miscarried her unborn son Hazrat-e Mohsen (as). Her broken rib is what helps me differentiate between Divine Truth from satanic heresy.



May the eternal and mighty curse of Allah (swt) be on Abu Bakr (la), 'Omar (la), Othman (la), Qonfodh (la), Khâlid ibn Walîd (la), Muawiah (la), Yazid (la), Abu Sufian (la), Hind (la), Aysha (la), Hafsa (la), Shimr (la) and Ibn Muljim (la) and all ennemies of the Ahl ul Bayt (as).





https://www.youtube.com/user/Omarkafir#p/u/12/40X6WEcivFk





in humility and love



the dog at the door of the house of ’Alî (as)