By Sondoss Al-Asaad

Oppressed Bahrainis in the Conscience of Martyr Qassem Soleimani

January 3, 2022 - 19:17

Beirut - No political movement with regional influence can be reckoned as a purely local affair; the situation is no different in Bahrain, noting that what is happening there is not an internal dispute (between the regime and its opponents), but rather has grave reflections: on all the Persian Gulf regimes; on the US military presence; and even on the global economy (given that the region is the main source of oil in the world).

Talks about Bahrain’s popular movement have increased, regionally and internationally, during the past decade with the intensification of the political crisis, since February, 2011.

The most serious aspect of the political crisis in the country was the regime’s attempt to eliminate the indigenous population through political naturalization, and the fierce war against the Shiite presence. Legally speaking, this strategic threat requires an urgent national referendum so that those people determine their own destiny, a right that is internationally guaranteed. This demand has emerged particularly after the government has persisted in its transgression on their political rights by its illegitimate normalization with the Zionist occupation, ignoring the overwhelming popular rejection.

After the illegal arrest of Sheikh Ali Salman, the dissolution of the Al-Wefaq (top opposition society) and the implantation of political isolation, Ayatollah Qassem was convicted on fabricated charges of inciting to overthrow the regime by force. The revocation of Ayatollah Qassem’s citizenship, along with other religious scholars and hundreds of citizens, proved the ongoing systematic war against the Shiites of Bahrain.

Thus the Iranian comments, like many governments, came to support the historical Shiite presence in the country. Iran, basically, bears the responsibly of protecting the Shiites of the region and the world. After the establishment of the Islamic regime, taking care of the conditions of Shiites in general has become an essential part of its foreign policy, as it considers itself before a legitimate and moral obligation that cannot be abandoned, whatsoever.

What is remarkable about the fight against Ayatollah Qassem and Sheikh Ali Salman is the official and systematic exclusion of one of the most prominent advocates of peaceful action and guarantors of not pushing the movement towards the violent option, in Bahrain. Indeed, various international and rights orgs denounced the revocation of Ayatollah Qassem's citizenship, on the grounds that this is in violation of all the international conventions.

One of the most prominent positions in solidarity with Ayatollah Qassem was the historical position of the martyr Hajj Qassem Soleimani, who asserted that insulting Ayatollah Qassem would deviate the uprising into a bloody one.

Speaking to Union News Agency, in 2016, Hajj Qassem stressed that the Bahraini people, who had endured for many years the regime’s injustice, discrimination and violence, and despite the regime’s racist treatment, and the arrest of political and religious leaders, seek to peacefully obtain their just rights, adding that tightening the pressure on them failed to push them to change their peaceful approach.

Hajj Qassem saw that what he called the “arrogance of the Al Khalifa” had reached such an extent that increased their criminality, taking advantage of the people’s nobility and peacefulness, and of the silence of the United Nations, the United States and Western countries, which encourage Al Khalifa to threaten the sanctity of Ayatollah Qasim. Hajj Qassem stressed that undoubtedly [Al Khalifa] know very well that Ayatollah Qassem is a red line for the people, and attacking his sanctity will ignite a war in Bahrain and the entire region, and would eventually lead to the demise of this tyrannical regime.

Now, the heinous crime that shook the consciences of the free people of the world, in the 3rd of January 3, 2020, was described by Ayatollah Qassem as a wicked aggression that afflicted the nation. Ayatollah Qassem adds that whenever Hajj Qassem is mentioned, one would directly remember: the arenas of resistance, jihad and redemption; the Palestinian cause and its centrality; the duty of jihad and the love of martyrdom. 

The Faqih believes that martyr Soleimani is present after his martyrdom, just as he was present before it, if not more, in all the arenas of jihad. We remember his effective sacrifices for the sake of God; his determination and enthusiasm for the righteous causes; and his sincere yearning for martyrdom. Ayatollah Qassem explains that both martyrs Soleimani and Abu Mahdi al-Muhandis read the Quranic verses on jihad, deeply reflected on them, and took them as an approach to better the status-quo of the whole humanity.

In the course of his interpretation of the verse: 
And so We have made you ?believers? an upright nation so that you may be witnesses over humanity and that the Messenger may be a witness over you
[Surah Al-Baqarah – 143]

Ayatollah Qassem underscores that upright nation is the one who attentively revive against America, which opposes every righteous renaissance, and wants the absolute rule of its diabolical policy. The U.S. is hostile to every movement that stalks for its arrogance, Al-Faqih asserts, and stresses that “if the earth were devoid of resistance to American policy, corruption would spread, and when corruption prevails, humanity and dignity vanishes”. Ayatollah Qassem describes the American discourse to our peoples and governments as a discourse of murder; individual and collective liquidations; and assassination, adding: “America says to our nation, there is no resistance, and do not think about pride, neither dignity, nor independence”.

This is, according to Ayatollah Qassem, the reason behind the U.S. puppet regimes’ hostility against Islam and the Islamic nation, especially its resistance; its scholars; its figures. Ayatollah Qassem affirms that the murder of the two martyrs was because they worshiped God alone, not the American administration, and were loyal to Islam, and were ferocious advocates, not only of their nation, but of the entire humanity. He relates them to Imam Al-Hussain, who said: 
“By God, I will never surrender to my enemies like a humiliated person and never pledge allegiance to them like slaves” (Bihar-al- Anwar, Vol. 45, P. 7).

Martyrs Soleimani and Abu Mahdi al-Muhandis did not surrender nor do they flee the flight, according to the Fakih. They perceived the religious duty of defending the truth, the humanity, and the Ummah, and standing for the oppressed and the vulnerable, so that everyone enjoys honor and dignity. Ayatollah Qassem stresses that the US heinous crimes against the leaders of the Islamic movement aims at eradicating the brilliant history of all the outstanding heroes of this nation. 

The Faqih maintains that the jihad of Martyrs Soleimani and Abu Mahdi al-Muhandis has exposed the hypocrisy of the current regimes, who forgot the duty of jihad and sacred defense, until they blatantly shake the hand of the Zionist enemy, in a bid to confront everyone who defends the authentic Mohamedian Islam and the pride and independence of the nation. Al-Faqih affirms that Martyrs Soleimani and Abu Mahdi al-Muhandis’ distinguished leadership role, their faith and their jealousy have greatly influenced the youth as they have shown their sincerity in what they covenanted to God, i.e. to be upright on the path of sacrifices, until they have become a noble role model for this generation and the upcoming generations.

Ayatollah Qassem adds that the two martyrs performed the true jihad, which the authentic Muhammadan Islam affirms, and which refuses that his nation accept humiliation, or to be overwhelmed by weakness. A sturdy nation can secure its interests, and thus pave the way to move humanity from the darkness of slavery to the light of freedom and dignity. The two revered martyrs, according to Ayatollah Qassem, were distinguished by an unprecedented wisdom, insight, honesty, devotion, faith, sacrificial spirit, and amazing bravery. Their heroism, their firm stances, and their love of martyrdom threatened the enemies.

Finally, al-Faqih stresses that the political behavior of the ruling regime in Bahrain disregard the people, their religious and national stances, and their sanctities. He affirms that the choice of the people of Bahrain is to resist the Zionist aggression, to reject normalization, and not to surrender to the American and Zionist will, which aims to distort the nation’s positions.

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