Weeping for Thar Allah Means Awaiting the Establishment of Tawhid and the Appearance of Baqiyyat Allah

Mourning for Thar Allah is not ordinary weeping. Weeping for Sayyid al-Shuhada is a declaration of allegiance to the camp of tawhid. The tears of the mourners are a request from God for the emergence of the one by whose hand tawhid must be established.

Karbala is the scene where all prophets and messengers confront all Nimrods and Pharaohs. In Karbala, the family of Ali and their Shi'a stand in the camp of the Party of God, while the family of Abu Sufyan and their followers stand in the party of Satan. Karbala is the battlefield that began on Ashura and continues until the appearance of the final Imam from the family of Ali. The final war too will be between the family of Abu Sufyan and the family of Ali. For this reason Sayyid al-Shuhada was called "Thar Allah," and in Ziyarat Ashura he is greeted with the title Thar Allah.

"Thar" does not simply mean blood. It carries a meaning beyond blood. To understand the meaning of this word, one must see what it conveyed in that culture. In the past, the dominant social and political system in the Arabian Peninsula was tribal. The tribal system was the most basic social system there, and people's culture was shaped according to tribalism. In this culture, a person as an individual human being did not have independent identity or standing. Identity and standing belonged to the tribe and the tribal chief. Individuals had identity and standing because they were connected to a tribe. If someone was not connected to a tribe, he had no rights, not even the right to life. Honor and respect were preserved according to a person's connection to the tribe. The larger and more populous a tribe was, the more military power and wealth it possessed, and those connected to it enjoyed more standing and rights.

If a person from one tribe killed someone from another tribe, the heirs of the victim were not only the victim's children; rather, the entire tribe considered itself owner of the blood and believed it had the right to take revenge from the killer. But they did not consider only the actual killer to be the killer; every person from the killer's tribe was treated as the killer. If anyone from the victim's tribe found anyone from the killer's tribe, he would kill him in exchange for the slain person, or at least considered that he had the right to do so.

This tribal rancor, in which the entire tribe of the slain demanded the blood of the slain from the entire tribe of the killer, was called "thar." Therefore thar means blood-vengeance and the claim of the slain person's tribe against the killer's tribe. Thar is a right belonging to the slain person's tribe that must be taken from the killer's tribe.

In the wars after the Prophet of Islam, peace be upon him and his family, the enemies of the Ahl al-Bayt had this view. They fought the Ahl al-Bayt because their elders, when they were unbelievers and polytheists, had been destroyed at the hands of Ali ibn Abi Talib. Therefore they considered their own tribe the tribe of the slain. They did not pay attention to the fact that those people had been killed while insisting on idolatry, shirk, and disbelief, and that after accepting Islam they should have disavowed their unbelieving ancestors. The enemies of the Ahl al-Bayt had an ignorant-era view. Thus, when the pure head of Sayyid al-Shuhada was brought to Yazid's court in Syria, that accursed one recited "If only my elders at Badr had witnessed," saying that he wished his ancestors who had been destroyed at Badr by Ali ibn Abi Talib had been present to see this revenge and victory over the family of Ali.

With this view, the conflict and war in Karbala was only between two tribes of Quraysh, a war with an old background, and Karbala was an opportunity for the family of Abu Sufyan to take revenge from the family of Ali. Although the enemies of the Ahl al-Bayt entered the war against Sayyid al-Shuhada with this view and thought, the view of Sayyid al-Shuhada and the Ahl al-Bayt toward events was absolutely not this view.

His war was to defend truth, keep truth alive, and preserve the continuity of tawhid. For this reason he was titled "Thar Allah." Thar Allah means that God Most High is the demander of his blood. This means that a person from the party of God and the tribe of the monotheists was martyred by the party of Satan and the tribe of the Iblis-like ones. The tribe of the slain is all the monotheists of the world, because he is Thar Allah; and the tribe of the killer is all the polytheists and unbelievers descended from Saqifah. Thar Allah means that our view of Karbala must rise above a war between two tribes famous in the past; our view of Karbala must be the confrontation between tawhid and shirk, truth and falsehood. With this view, everyone who seeks truth and reality, and everyone who is a monotheist, belongs to the tribe of the monotheists and demands the blood of Imam Husayn, peace be upon him. Whether Arab or non-Arab, from Pakistan or India, living in Europe, America, Africa, or anywhere else, if he is a monotheist, he has a thar claim against the tribe of the polytheists and unbelievers. Therefore Thar Allah means Sayyid al-Shuhada has no border. Wherever tawhid has gone, wherever monotheists are, wherever seekers and pursuers of truth are, there is the scene of Sayyid al-Shuhada's confrontation with the unbelievers. Thar Allah is the answer to those who say Husayn was Arab and the war was between Arabs, so it has nothing to do with us Iranians and our mourning for him is meaningless. Such people either do not seek truth and reality and have fallen behind the caravan of tawhid, or they have not understood Karbala and Ashura and have not grasped that Sayyid al-Shuhada is Thar Allah.

Therefore those who are people of tawhid and belong to the tribe of the monotheists feel that one of their own limbs was martyred in Karbala. The person closest to them and the highest rank of the Party of God was martyred; therefore, when facing Ashura, they fall into a great mourning and calamity: what a great calamity it is. Every being that has accepted tawhid, whether rational beings such as humans, jinn, angels, and houris, or beings that do not possess this type of consciousness, such as the heavens and the earth, wept for the calamity of Aba Abdillah. That is why the calamity of Aba Abdillah weighed heavily on all the inhabitants of the heavens and the earth, was unbearable for all the angels, and all of them wept over it, because Husayn, peace be upon him, is Thar Allah. Whoever is a person of tawhid, whether he wants it or not, is a mourner in this calamity. The tears and weeping of Husayni mourners show that they stand in the camp of tawhid. Therefore, in the hearts of the monotheists there is always a burning grief because of this heartbreaking event. The infallible Imam said: "Indeed, for the killing of Husayn there is a heat in the hearts of the believers that will never cool." This heat is in the hearts of the believers, not the non-believers, and it will never cool because he is Thar Allah.

"Praise be to God for the greatness of my calamity." We thank God for this great calamity and sorrow. Truly, is grief and sorrow a blessing such that God should be thanked for it? Yes, this grief, sorrow, and great calamity, whenever it enters someone's heart, requires that he thank God. Whoever knows in his heart that he mourns Sayyid al-Shuhada must thank God with his whole being, because this calamity, grief, and sorrow show that he is in the camp of tawhid. This calamity means he is in the Party of God, because Husayn, peace be upon him, is Thar Allah. For this reason all the prophets, especially the resolute prophets, wept over this calamity, because whoever is in the camp of tawhid, and the greater his station of nearness, the greater his calamity and grief.

Sayyid al-Shuhada is Thar Allah; therefore vengeance for him belongs to God. That vengeance will be taken by the Wali of God, the Proof of God, the Hand of God, namely Hazrat Baqiyyat Allah. Whoever remains on the path of tawhid and remains steadfast upon it will, alongside that avenging Imam, demand the blood of Sayyid al-Shuhada, peace be upon him. For this reason, in Ziyarat Ashura we ask God to grant us the seeking of that thar alongside that Mahdi Imam, manifest and speaking, because seeking that blood is also the establishment of tawhid, and those who seek that blood are destroyers of shirk, hypocrisy, and idolatry.

Thar Allah means that mourning for Imam Husayn, peace be upon him, is not ordinary tears. Weeping for Sayyid al-Shuhada is a declaration of allegiance to the camp of tawhid. Weeping for him is a weeping of expectation, because we weep over the calamity of Thar Allah, and the tears of the mourners are a request from God for the emergence of the one by whose hand tawhid must be established and all crookedness made straight and right.

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