Hujjatul Islam wa Muslimeen
Syed Jawad Naqvi
Principal of Jamiatul Wuthqah
Masjid Baitul Ateeq
Lahore, Pakistan
28th september 2025
A Tribute to the Martyrs of Resistance and Steadfastness
On the solemn occasion of the anniversary of the martyrdom of Sayyed Hassan Nasrallah and other luminaries of the resistance, we extend our deepest condolences to all Muslims, especially the followers of the path of guardianship and resilience.
Martyr Hassan Nasrallah: The Symbol of the Path of Resistance
Sayyed Hassan Nasrallah is the emblem and symbol of the path of resistance. He is a lens through which we can understand the true religion upon which the Holy Prophet (PBUH) lived his life and established the divine order. Throughout history, countless interpretations of religion have emerged, giving rise to a multitude of schools and sects. While their exact number is difficult to ascertain, it is certain that thousands of groups have been formed in the name of faith.
The Prophet Muhammad (PBUH) once gathered his companions, drew three lines on the ground, and said, “My path is the middle path, and the parallel paths are the paths of Satan; they are not my path.” With this, the Prophet alerted the first generation of Muslims that divergent paths would inevitably form alongside his own. Though they might appear righteous, they would not be the path of God. Today, those lines have multiplied into thousands, manifesting as sects, groups, and factions. Yet, the path that God has ordained for humanity’s guidance—the straight path—remains singular. By following it, one can achieve the ultimate purpose set forth by God.
God has clearly defined this straight path so that every human being can readily recognize it.
Martyrs: Beacons on the Straight Path
To keep this path illuminated, God has placed beacons along it, and those beacons are the martyrs. God has declared that the personalities who live upon the straight path and sacrifice their lives for His cause are the very lights that guide others. It was with this same logic that Imam Khomeini (RA) described martyrs as “the candles that illuminate the circle of humanity.” A path remains visible only when it is walked upon; unused, it fades into obscurity. Movement and light are essential for its preservation. Those to whom God has granted this luminous status are the martyrs in His way.
A Life Lived for God Before Martyrdom
A martyr does not become a beacon for the path of God merely through the act of dying. Rather, they achieve this station by first living on this path. They embody its principles, remain faithful to its demands, and demonstrate unwavering perseverance until the final moments of their lives. Only then do they make the ultimate sacrifice. This is the source of a martyr’s greatness. Death alone does not confer honor; it is the life lived in dedication to God that elevates a martyr to their exalted position.
The Ranks of Martyrs
Martyrs, too, have ranks. The highest station belongs to those martyred on the battlefield, killed by the enemy in a state of war and jihad. Others who are called martyrs hold a different, though respected, status. A true martyr is a mujahid killed in battle—one who lives in the way of God, remains steadfast, and is prepared to sacrifice his life at any moment, ultimately fulfilling that commitment.
Many are martyred unintentionally, desiring to live for God but not seeking death. They may strive to avoid their fate but are ultimately unable to save themselves. A higher rank belongs to the martyr who is fully prepared to sacrifice his life, who proceeds with certainty or conviction based on evidence, and remains resolute. As the Quran describes, when others abandon God’s path and retreat to their homes, these martyrs walk willingly towards their death.
“If you had remained in your homes, those for whom death was decreed would certainly have gone forth to the places of their death.” (Quran 3:154)
These are the truly great martyrs. Those killed accidentally or in war without this conscious will do not attain this supreme level of martyrdom.
The Status of Martyr-Leaders: The Striving vs. The Passive
Martyrs who lead others on the battlefield, who raise and command an army, and are themselves killed in the way of God alongside their soldiers, hold a superior rank. They are the leaders and commanders of other martyrs. God gives these individuals the title of “Mujahideen” (those who strive) and contrasts them with the “Qa’idin” (the passive, or those who remain behind). The Qa’idin not only refrain from struggle but actively discourage others, warning them that the path of jihad brings nothing but hardship, death, and destruction.
The Quran reserves the term Qa’idin for them. While some of the Qa’idin may be pious individuals who wrong no one, they are not people of jihad. A third class consists of those who are neither striving nor passively pious but are corrupt, oppressive, and criminal. The Quran does not even classify them; they are destined for Hell. According to the Quran, even the pious who refrain from struggle, while not condemned to Hell, can never be equal to the Mujahideen in Paradise.\
:
لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ ۚ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا
“Not equal are those believers who remain behind—other than the disabled—and the mujahideen who strive in the cause of Allah with their wealth and their lives. Allah has preferred the mujahideen through their wealth and their lives over those who remain behind, by one degree. And to both Allah has promised the best [reward]. But Allah has preferred the mujahideen over those who remain behind with a great reward.” (Quran 4:95)
In this verse, God emphasizes the distinction three times. First, He states they are not equal. Second, He declares that the Mujahideen are higher in rank. Finally, He grants the Mujahideen absolute superiority and a great reward. This distinction is not earned merely through worship but through a life dedicated to God’s cause, culminating in the sacrifice of everything for His sake.
The Uniqueness of Martyr Hassan Nasrallah
Just as God differentiates between good deeds, the Prophet Muhammad (PBUH) said:
فَوْقَ كُلِّ ذِي بِرٍّ بَرٌّ حَتَّى يُقْتَلَ اَلرَّجُلُ فِي سَبِيلِ اَللَّهِ فَإِذَا قُتِلَ فِي سَبِيلِ اَللَّهِ فَلَيْسَ فَوْقَهُ بِرٌّ
Every good deed is good until a person is killed in the way of God, and when he is killed in the way of God, there is no better good deed than that, So the greatest good deed is martyrdom in the way of God
The greatest of all good deeds is martyrdom. Yet, even those who are martyred are not all equal. Among the most prominent figures to achieve martyrdom is Sayyed Hassan Nasrallah. He embodied the true spirit of jihad. Just as we testify in the biography of Sayyid al-Shuhada (Imam Hussein), “I bear witness that you fought for Allah as jihad ought to be fought,” the same can be said for Sayyed Nasrallah. He was a monumental figure even before his martyrdom, and his martyrdom immortalized his greatness. This is a truth acknowledged not only by his allies but also by his adversaries, who recognized him as a brilliant general, commander, and strategist.
The Genesis of a Resistance Leader
Today, as we commemorate Martyr Nasrallah, it is crucial to understand how such personalities are forged. If we uncover the secret of the environment and the school of thought that nurtures such leaders, the path will be opened for others. God does not arbitrarily select a few for greatness while depriving the rest; He is just. Every young person today has the potential to achieve the stature of a resistance leader, and even surpass it. The field is open to all.
The journey, however, is one of personal choice. God does not compel figures like Martyr Nasrallah, Ismail Haniyeh, Yahya Sinwar, Martyr Safiuddin, or Martyr Qassem Soleimani to their positions, nor does He forcefully deny others. The path is one of volition. God provides equal opportunity; where an individual arrives is a result of the choices they make. Martyr Nasrallah and the other martyrs of the resistance chose the path of struggle, and by persevering upon it, they reached their victorious destination.
Ongoing work on Martyr Nasrallah
Today, on the anniversary of the martyrdom of Martyr Hassan Nasrallah, his character traits are being openly discussed around the world. All of these traits, such as his courage and bravery, his insight and awareness, and his planning and management, are clearly described by those who are aware of his character. One of the things that is being done about his personality is that every day a corner of his personality is continuously described to the world, and another thing that is being done about him is that the effects of his jihadist personality on the youth of the world are explained scientifically and analytically. Some highlight aspects of his resistance and perseverance, some his leadership qualities, and some his moral aspects. All of this is true and based on reality, there is no exaggeration or fabrication in it.
A Tale of Two Communities: A Comparative Analysis
To illustrate this, let us draw a comparison between the Shiite communities of Lebanon and Pakistan. Where were the Shiites of Lebanon 80 years ago, and where are they today? And where were the Shiites of Pakistan then, and now?
We will examine the period from the formation of Pakistan on August 14, 1947, to the present. In 1948, the state of Israel was established, bordering Lebanon. What was the condition of the Shiites in these two nations at that time?
At Pakistan’s inception, although Shiite figures were present in its founding and governance, the religious infrastructure was minimal. There was only one Shiite seminary in the entire country and a handful of mosques and Hussainiyyas. The community’s greatest asset was its preachers, and its public identity was primarily defined by ritualistic mourning for Imam Hussein (AS), rather than a mourning tied to a broader purpose.
Catalysts for Change in Pakistani Shiism
In 1979, two events triggered a shift within the Pakistani Shiite community. The first was the Islamic Revolution in Iran, which sent shockwaves across the globe. The second was the rise of General Zia-ul-Haq’s military rule and the Afghan war. When Zia-ul-Haq implemented his vision of an Islamic state based on Hanafi jurisprudence, the Shiite community, fearing forced assimilation, was jolted into action. They convened in 1979, elected Allama Mufti Jafar Hussain as their leader, and formed the Tehreek-e-Nifaz Fiqh Jafariya, marking the beginning of organized political protest.
Simultaneously, the Iranian Revolution had a profound, albeit indirect, impact. General Zia, wary of a potential alliance between Pakistani Shiites and Iran, sponsored Wahhabi scholars who declared Shiites apostates, ushering in an era of sectarian violence and targeted killings that ravaged the country for decades.
The Plight and Rise of the Lebanese Shiites
Eighty years ago, the condition of Lebanese Shiites was far more dire than that of their Pakistani counterparts. They were economically, socially, and culturally marginalized, relegated to the status of third-class citizens and forced into the most menial labor.
When the dire state of the world’s Shiites came to the attention of the Marja’ of the time, Grand Ayatollah Boroujerdi, he found the Lebanese community in the worst condition. A man of immense scholarly insight and leadership, Ayatollah Boroujerdi was deeply saddened. He coordinated with the Shah of Iran and dispatched one of his most promising students, a dynamic young man named Sayyid Imam Musa Sadr, to Lebanon.
Imam Musa Sadr became the architect of the Lebanese Shiite revival. He implemented a comprehensive strategy for social, economic, and political upliftment. He established vocational schools and welfare centers, taught children himself during the day, and gathered adults at night for religious instruction. He broke down social barriers and forged a path for Shiites into Lebanese politics. This rapid ascent threatened the regional interests of Saudi Arabia, Libya, and Syria. Consequently, Libyan leader Colonel Gaddafi lured Sayyid Musa Sadr to a gathering and had him abducted; his fate remains officially unknown, though he is widely believed to have been martyred.
Working alongside Imam Musa Sadr was another brilliant Iranian figure, Dr. Mustafa Chamran. He abandoned a successful career in the United States to contribute to the educational and developmental efforts in Lebanon. Together, they founded the Amal Movement, an organization with both political and military wings.
The Formation of Hezbollah and the Role of Imam Khomeini
These four or five young men traveled to Tehran and appeared before Imam Khomeini (may God have mercy on him) to explain the situation of the Shiites in Lebanon and inform the Imam of their goals and objectives. Imam Khomeini issued an order to cooperate with them and tasked the Iranian government to strengthen Hezbollah in every way. After that, Within thirty years, with the cooperation of Iran and their own efforts, Hezbollah became the greatest power in the Middle East.
The same Lebanese Shiites who until yesterday were a challenge to feed their stomachs, today, with the stratagem of a Sayyid, are becoming a challenge to Israel. But there is no doubt that Iran has left no stone unturned in this matter. It is no exaggeration to say that the revolution did not do as much for the Shiites of Iran as it did for the Shiites of Lebanon. The Iranian people also complain about this, and the anti-revolutionary parties still object to this issue. But anyway, the Iranian government made Hezbollah so strong that it even gave them the technology to make weapons and missiles. As a result, Hezbollah became the most powerful group.
Conclusion: A Reflection on Leadership and Environment
A fertile land, a sincere architect like Imam Musa Sadr, and a visionary leader like Ayatollah Boroujerdi can ensure that a seed, once planted, will flourish. When that leadership is elevated to the level of Imam Khomeini, and the architect is a genius like Sayyed Hassan Nasrallah, the entire map of the Middle East can be redrawn. All praise is due to the Shiites of Lebanon, who honored the efforts of every leader, from Ayatollah Boroujerdi to Imam Khamenei, and every architect, from Musa Sadr to Hassan Nasrallah.
In contrast, the Shiites of Pakistan remain largely where they were. The Islamic Revolution was for the world; the leadership of Imam Khomeini and Imam Khamenei was for the world. The subcontinent was blessed with a thinker of unparalleled genius, Allama Iqbal, a figure whose intellectual stature far exceeds that of Musa Sadr. Iqbal was a visionary who received knowledge through inspiration. Yet, after 80 years, can we point to a single institution or individual in Pakistan that has elevated the nation based on Iqbal’s thought and earned it global recognition?
In Lebanon, a community once relegated to sweeping streets rose under principled guidance to become a model for oppressed nations worldwide.
Rumi says:
Not everyone is a fool when it comes to hearing the truth
Not every bird’s bite is a fig
We ask God Almighty, by the blood of the leader of the resistance and all the martyrs of the oppressed, to save the Palestinian nation from tyranny and to grant them victory through the blessings of these sacrifices.
