In a noble narration from Imam al-Sadiq (peace be upon him), it is reported that one of the righteous passed away. After his burial, Nakir and Munkar—the two angels assigned by God to question the dead in the world of the Barzakh (intermediate realm)—approached him and said: “We have been commanded to strike you one hundred times with a whip made of fire.”
The man replied, “I cannot endure that.”
The rest of the narration describes a dialogue between the man and the angels, during which they gradually reduced the number of lashes due to his pleas and his repeated expressions of weakness. Yet he continued to insist that he could not bear even a single lash of the fiery whip. Finally, they said: “There is no escape. You must be struck at least once.”
He asked, “Why are you punishing me? What have I done to deserve this torment?”
They replied: “You witnessed an oppressed person and could have defended him and repelled the injustice from him, but you did not.”
Imam al-Sadiq (peace be upon him) then said: “They struck him once with that fiery whip, and as a result, his grave was set ablaze.”
We seek refuge in God from such dreadful punishment. This narration has been transmitted through multiple chains in various books.
Failing to support the oppressed—across its wide range of real-life examples—can lead to such severe consequences. According to the hadith, not helping the oppressed is an inexcusable sin, one that merits lashes of fire in the Barzakh, regardless of who commits it.
The man in the narration was among the righteous, so we may reasonably assume he was free from other major sins that would warrant punishment. His only offense was witnessing injustice against someone he could have helped—but he didn’t.
As mentioned, oppression and victimhood manifest in many forms, but among the clearest examples is the injustice suffered by the Ahl al-Bayt (peace be upon them). In the entirety of history, no group has been more wronged than the family of the Prophet. Imam Ali (peace be upon him), Lady Fatima al-Zahra (peace be upon her), and their infallible descendants were subjected to injustice in their lifetimes—and even afterward.
The denial of their rightful status and the removal of them from their lofty, divinely appointed position is an injustice that has cast a shadow over the world and continues to affect everyone.
Many people who lived during the time of the Imams could have supported them and lifted the burden of oppression, but they chose not to. The oppression of the Ahl al-Bayt (peace be upon them) differs from other injustices in that even after their martyrdoms, they continue to be wronged to this day.
Today, the means to defend the Ahl al-Bayt (peace be upon them) are far more accessible than ever before. And yet, they remain oppressed—perhaps more than in the past. Defending the Pure Household used to be extremely difficult and dangerous; now, it is not. Today, speaking the truth often carries far fewer consequences, yet silence still prevails.
One day, Imam Ali (peace be upon him) was sitting in the mosque with a group of his companions when a man entered, crying out, “Wā maẓlūmatāh! Wā maẓlūmatāh!” — “O people! I have been wronged, and no one is coming to my aid!”
Imam Ali asked him, “What injustice has been done to you that makes you cry out like this? By God, ‘even stones and clods of earth have wronged me,’” implying that the oppression he had endured was so extensive and severe that such cries were hardly sufficient.
This phrase from the Imam was a metaphor pointing to the overwhelming injustices inflicted upon him throughout his life.
Aside from a small number of loyal companions, nearly all of Imam Ali’s contemporaries fell short in fulfilling their duty to him. Some directly usurped his rights and inflicted various forms of injustice upon him, while others—despite having the ability to help—chose to remain silent. All of them, in one way or another, became complicit in the oppression of the Imam (peace be upon him).
Ways to Support the Ahl al-Bayt (Peace Be Upon Them)
The ways to support the Ahl al-Bayt (peace be upon them) are many. Some are related to their own time, while many others can be performed at any time, including the present era. One of these ways is holding joyous ceremonies during their birthdays and celebrations, and mourning ceremonies on the anniversaries of their martyrdoms. They themselves have emphasized this matter. Imam Ja'far al-Sadiq (peace be upon him), describing their worthy friends and followers, says: "Those who rejoice at our joy and grieve at our sorrow."
Celebrating happiness and joy on the birthdays of the Ahl al-Bayt (peace be upon them), as well as holding mourning ceremonies on the occasions of their martyrdoms, and generally upholding the sacred rites of the Ahl al-Bayt, should be the focus of believers, who should carry it out in the best possible manner.
Observing the sacred rites of the Ahl al-Bayt is not limited to any specific place. Believers and friends of the Ahl al-Bayt must not neglect their observance anywhere in the world. Among these, the sacred Fatimid rites hold special importance — one is the blessed birth anniversary of Lady Fatimah on the 20th of the month of Jumada al-Thani, and the other is the time of her martyrdom. The day commemorating her martyrdom deserves even greater attention and care.
Regarding the martyrdom of this great lady, the Imams (peace be upon them) have mentioned two occasions. Just as the exact burial place of Lady Fatimah is unknown to us and the infallible Imams have not revealed it to the Shia, they have also introduced multiple dates for her martyrdom so that the mourning period for her would be extended.
Today, Fatimiyya mourning ceremonies are held in various parts of the world. In some places, even mourning processions take place. Islamic countries and even some non-Islamic countries give importance to this significant occasion and mention it in newspapers and media. During these days, a special fervor arises in mosques and husseiniyyas, both in Islamic and non-Islamic countries. These ceremonies are broadcast on satellite and television networks before audiences worldwide. May God grant success to all those involved in organizing these mourning ceremonies — both those who donate financially and those who help carry out the events in various ways — and accept their efforts.
Despite the great respect due to these observances of Fatimiyya rites, they remain insufficient and must be increased. The extensive facilities available to believers in today’s world call for greater dedication to organizing these mourning ceremonies. It is appropriate that dozens of satellites be dedicated to the name of Lady Fatimah (peace be upon her) to spread her virtues and introduce the history and injustices that befell her, thus making people around the world more familiar with her high status and dignity. Depending on governmental and financial resources and influential personalities who can contribute to more magnificent ceremonies, these events should be held more grandly and widely, with their coverage in the press and media expanded far beyond what it currently is.
In this context, it is not without merit to recount a story related by the great marja’, Grand Ayatollah Agha Seyyed Abul Hasan Esfahani. Hundreds of jurists and scholars were trained under the late Agha Seyyed Abul Hasan Esfahani’s tutelage. I myself have attended many of their classes and learned from some of these scholars.
One day, the late Agha Seyyed Abul Hasan Esfahani was informed about a poor tradesman in the market who had recently passed away leaving debts behind. This tradesman had always performed the sacred Fatimiyya rites to the best of his ability. Even when he lacked money, he borrowed funds to hold these ceremonies, showing consistent commitment. Because of this, he had become indebted. Agha Seyyed Abul Hasan Esfahani said: “Identify his creditors; I will pay off his debts and settle everything for him.”
It is well known that someone once asked him: “Is it permissible to use the Imam’s share (the religious endowment portion due to the Imam) for holding the sacred Fatimiyya rites?” He replied: “Yes, because the sacred Fatimiyya rites are either an individual obligation (wajib ‘ayn), a communal obligation (wajib kifayah), or a recommended act with preference (mustahabb al-murajjah), which scholars say does not interfere with more important duties. Therefore, it is permissible to use the Imam’s share for this purpose.”
Our Duty
What is important and unanimously agreed upon is that everyone, according to their ability, should take part in upholding the sacred rites — some with money, some with influence, and in short, everyone should help in whatever way they can. What truly matters is that no one should remain indifferent or pass by this matter carelessly, because otherwise, there is a risk that we may become among the oppressors toward the Ahl al-Bayt (peace be upon them).
As mentioned in the story of Agha Seyyed Abul Hasan Esfahani, even if one becomes indebted in this cause, it is still commendable. Eventually, a scholar or a God-fearing person will come forward to pay off our debts. Of course, everyone should take steps according to their own status and financial capacity — some may be able to borrow thousands, others billions.
The secret behind accepting the hardship and burden of borrowing to uphold the Fatimid rites lies in the great importance of this sacred ritual and the exalted status of that noble Lady. We hope that, through this, we may receive her special grace in both worlds.
May blessings be upon our master and Prophet Muhammad and his pure household.
