Ayatullah Sayyid Mujtaba Nur Mufidi in an Interview with Quds News Agency: The Epic of Honor in the Conduct of the Martyred Leader

In these days when the pure body of His Eminence Grand Ayatullah Khamenei (may his sacred secret be sanctified) is being escorted in a funeral procession with the unparalleled presence of the heroic nation of Iran and certain neighboring Muslim nations—displaying a beautiful manifestation of the unbreakable bond between the Ummah and the Imam—it is necessary to speak more regarding various dimensions of the martyred Leader’s personality and aspects of his thought rooted in Quranic and Ahl al-Bayt (peace be upon them) teachings. Among these, a jurisprudential reading of the martyred Leader’s jihadi conduct (sirah) and explaining Quranic and Hadith bases of standing against arrogance, emphasizing the slogan “Far be it from us to accept humiliation” (Hayhat minna al-dhillah), constitutes one of the most vital dimensions overshadowing the entire fruitful life of that great man.

Divine Roots of Honor and the Jurisprudence of Resistance

One paramount component of Islamic political thought structuring the intellectual framework of the martyred Leader is the principle of honor (‘izzah), rejection of subjugation, and resistance and standing against Taghut and arrogance. This principle is not merely a political slogan, but a deeply rooted ruling in Islamic jurisprudence derived from the Holy Quran, the Sunnah of the Noble Prophet (PBUH), and the conduct of the Ahl al-Bayt (peace be upon them), corroborated by the historical experience of the Islamic Ummah. The eternal slogan “Far be it from us to accept humiliation” (Hayhat minna al-dhillah), drawn from the Ashura uprising, is in reality the jurisprudential translation of this exact principle. For this reason, leaders of Iran’s Islamic movement—particularly Imam Khomeini (may his soul be sanctified) and the martyred Leader of the Islamic Revolution, dear Grand Ayatullah Khamenei—adopted this principle as the foundation of their political and social action. Thus, we witness that throughout his leadership tenure, the martyred Leader placed this principle at the pivot of decision-making in domestic and foreign policy; hence his conduct can be analyzed within the framework of the Jurisprudence of Resistance (Fiqh al-Muqawamah).

The primary jurisprudential basis of resistance is the principle negating the guardianship and dominance of disbelievers. Almighty God states in the Quran: “And never will Allah grant to the disbelievers over the believers a way [to overcome them]” [Quran 4:141]. Shia jurists extracted the famous Rule of Negation of Dominance (Qa’idah Nafy al-Sabil) from this verse, meaning no political, economic, cultural, or military dominance of disbelievers over Islamic society is legitimate. In another verse forming the basis of Islamic honor, God states: “And to Allah belongs all honor, and to His Messenger, and to the believers” [Quran 63:8]. From the Quranic perspective, honor belongs to God, His Messenger, and the believers; therefore, accepting humiliation is incompatible with faithful identity. Furthermore, God commands: “So do not weaken and do not grieve, and you will be superior if you are [true] believers” [Quran 3:139]. This verse presents the spirit of endurance and self-belief as a religious duty. On the other hand, the Holy Quran deems countering aggressors legitimate, stating: “So whoever has assaulted you, then assault him in the same way that he has assaulted you” [Quran 2:194], and “And prepare against them whatever you can of power” [Quran 8:60]. These verses demonstrate that Islam summons the Islamic Ummah to authority, deterrence, standing firm, and active resistance against Taghut and arrogance.

In the narrations of the Ahl al-Bayt (peace be upon them) as well, preserving the believer’s honor is deemed obligatory. Imam al-Sadiq (peace be upon him) states: “Indeed, Allah entrusted to the believer all his affairs, but did not entrust to him that he humiliate himself.” When this logic governs an individual believer, a fortiori (bi al-tariq al-awla) it applies to faithful and Islamic society. On this basis, Imam al-Husayn (peace be upon him) stated: “Behold! The bastard, son of a bastard, forced me between two choices: drawing the sword or humiliation; and far be it from us to accept humiliation!” This sentence is not merely an emotional slogan, but the articulation of a jurisprudential and doctrinal principle that a Muslim facing oppression, tyranny, and forced humiliation is obligated to resist and stand firm.

The Epic of Resistance: Conduct of the Prophet (PBUH) and Ashura

In Shia jurisprudence, multiple rules indicate negating disbelievers’ dominance and preserving Muslim honor—including the Rule of Negation of Dominance (Nafy al-Sabil), prohibition of assisting oppressors (I’anah al-Dhalim), obligation of defense (Wujub al-Difa’), obligation of Enjoining Good and Forbidding Evil, and prohibition of humiliating believers (Hurmat Idhlal al-Mu’min). The ensemble of these rules forms the jurisprudential system of resistance. Accordingly, the slogan “Far be it from us to accept humiliation” expresses a religious obligation: a Muslim possesses no right to provide grounds for enemy dominance or trade away Islamic society’s honor. In Islamic history, numerous examples exist where this principle was observed: the Noble Prophet (PBUH) from the first day of Islamic summons never submitted to polytheist pressure. When Quraysh leaders proposed placing governance and wealth at his disposal to abandon his call, His Eminence stated: “If they place the sun in my right hand and the moon in my left hand, I will not abandon this path.” This behavior exemplified standing against the pre-Islamic dominance system. In the Treaty of Hudaybiyyah as well, despite tactical flexibility, the Prophet (PBUH) never retreated from Islamic principles, and Islam’s power grew thereafter.

Three years of economic blockade in She’b Abi Talib did not divert Muslims from their ideals, demonstrating that resistance is the prelude to victory. In the Battle of Ahzab (Confederates), the vast enemy coalition against Islam was defeated through Muslim endurance and Prophetic wisdom, forging a model of resistance. The Conquest of Mecca resulted from years of resistance and Islamic victory without dependency on contemporary powers. The Ashura uprising is the paramount example of resistance against arrogance and tyranny: Imam al-Husayn (peace be upon him) deemed Yazid’s rule illegitimate, stating: “Indeed, I did not rise out of insolence or arrogance… I rose seeking reform in the Ummah of my grandfather.” By refusing allegiance (bay’ah), he consolidated the principle negating oppressive dominance. Therefore, the principle of resistance and standing against the system of dominance and arrogant bullying is an established, definitive principle beyond doubt. Obviously, standing against excessive demands of arrogant powers and disbelievers is not without difficulties and material/spiritual costs: financial and human losses occur inevitably, yet according to Quranic/Hadith teachings and Ahl al-Bayt conduct, the remedy lies in beautiful patience (sabrun jamil), not submission. Submission yields no result other than increasing enemy audacity.

Resistance: The Legacy of the Imam (may his soul be sanctified) and the Martyred Leader

On this basis, Imam Khomeini (may his soul be sanctified) established resistance as a core principle in Iran’s Islamic movement. He stated: “We will not yield to oppression and force, and America can do no wrong.” This statement was not merely a political slogan, but sprang from deep conviction in divine promises and the Quranic principle of believers’ honor. The Imam (may his soul be sanctified) also emphasized: “A nation possessing martyrdom possesses no captivity.” In his view, martyrdom guarantees the survival of the Islamic Ummah’s honor. The martyred Leader likewise introduced resistance as the permanent strategy of the Islamic Revolution, stating: “The cost of resistance is less than the cost of submission.” In another statement, the martyred Imam emphasized: “The remedy for the country’s problems is not retreating before the enemy.” From this dear martyr’s perspective, national honor, political independence, and scientific progress are products of resistance, not compromise. He also repeatedly described the slogan “Far be it from us to accept humiliation” as the spirit governing the Islamic Revolution. In foreign policy, he centered the principles of Honor, Wisdom, and Expediency (‘Izzah, Hikmah, wa Maslahah), avoiding dependency on domineering powers. The martyred Leader viewed defending oppressed nations—especially Palestine—as an Islamic and human duty, repeatedly emphasizing the destruction of the occupying regime of Quds and supporting resistance. Striving to neutralize sanctions via strengthening domestic production, expanding regional ties, and developing cooperation with independent nations was another of his policies.

Based on this attitude, any action preserving the honor of the Islamic Ummah, national independence, and preventing enemy infiltration falls within the framework of Jihad in the path of Allah (Jihad fi Sabilillah). With this exact perspective, he emphasized Resistance Economy, scientific self-sufficiency, strengthening ties with independent nations, and countering the enemy’s hybrid warfare. Ultimately, examining Quranic verses, Ahl al-Bayt narrations, Prophetic conduct, early Islamic history, and the thought of Imam Khomeini (may his soul be sanctified) and the martyred Leader of the Revolution demonstrates that resistance against arrogance is not a temporary political tactic, but a deeply rooted ruling in Islamic jurisprudence. The slogan “Far be it from us to accept humiliation” is the manifestation of this jurisprudential foundation forbidding a Muslim from accepting any dominance and humiliation. Under this thinking, the honor of the Islamic Ummah depends upon resistance and standing firm against arrogance and tyranny, preserving independence, and hoping for the fulfillment of divine promises.