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In the Vicinity of the Hussaini Epic – Parts 3–4 by Abdul Sattar Al-Jabri
The Supernatural Intervention to Correct Social Deviation
While reviewing the verses of the Holy Qur’an, we find references to the intervention of the unseen hand in preventing the domination of societal deviation over human reality, and in many cases correcting the course of human society.
Among the events mentioned in the Qur’an regarding the correction of societal paths are the stories of the people of Noah, Lot, Hud, and Salih, whom God destroyed because they became a source of absolute corruption and had no readiness for righteousness. In contrast, the people of Jonah were pardoned by God after they sincerely repented. The Qur’an also recounts the splitting of the sea for the people of Moses (peace be upon him) to save them while drowning Pharaoh and his army—divine retribution did not affect all Egyptians but was limited to the seat of power, the military forces, and those who followed Pharaoh when he sought to annihilate the Israelites. This exemplifies direct divine intervention in addressing deviation.
As for indirect intervention, God, by His will and dominion, moves human society to contain the movement of deviation. Even if society does not entirely eradicate it, He says:
“And these days We alternate among the people, that God may make those who believe known, and that He may take from you martyrs; and God does not love the wrongdoers.”
“Those who were expelled from their homes without right—unless they say, ‘Our Lord is God.’ And if God did not repel some people by means of others, monasteries, churches, synagogues, and mosques in which the name of God is much mentioned would have been destroyed. And God will surely support those who support Him; indeed, God is Powerful and Exalted in Might.”
“And if the people of the villages had believed and feared God, We would have opened upon them blessings from the heaven and the earth; but they denied, so We seized them for what they were earning.”
“Indeed, they are plotting a plan—
Indeed, they are plotting a plan. So give the disbelievers respite; leave them awhile.”
“And they plan, and God plans; and God is the best of planners.”
This applies to the social movement.
Social and Political Research:
In the Vicinity of the Hussaini Epic – Part 4
Abdul Sattar Al-Jabri
The Unseen and the Individual’s Future
Regarding the individual movement, one of the clearest indications of divine destiny shaping the material future of the human individual is Surah Yusuf (Joseph, peace be upon him). It recounts what God destined for Joseph’s future, where he saw in a dream eleven stars, the sun, and the moon prostrating to him. He informed his father, Jacob (peace be upon him), who explained the great future awaiting him, as a continuation of the mission of Abraham and Isaac (peace be upon them) and as part of completing the blessing upon the family of Jacob.
A comprehensive look at Joseph’s story reveals three key aspects highlighted in the surah:
Every human being is created to be tested, and through these tests God accomplishes what He wills.
Joseph tested his brothers, who failed the test; he was tested by the wife of Al-Aziz, who also failed; he was wrongfully imprisoned by Al-Aziz, who also failed his test. Joseph’s trials also extended to his prison companions, the people of Egypt, human society, and idol worshippers.
Joseph, despite all trials, forgave his brothers, the wife of Al-Aziz, and prominent women of the city, preserved humanity from starvation, and called people to worship God with wisdom and good counsel. Through Joseph, God spread monotheism in Egypt, facilitated the migration of Jacob’s family from the Levant to Egypt to learn administration and statecraft, and laid the foundation for a unified state under Joshua (peace be upon him) after Moses and Aaron (peace be upon them).
This is illustrated through the wife of Al-Aziz, through whom God manifested Joseph’s miracle, confirming his prophethood and ultimately enabling him to save society from hunger and advance monotheistic teachings.
Applying this principle to non-prophets and their contemporaries, clear examples emerge in human history, whether among the righteous or the corrupt.
Among the righteous:
After Marxist thought dominated Eastern Europe and China, and capitalist thought dominated from America to Japan and smaller aligned countries, religious values were denied and religion’s ability to lead the nation was questioned. Amid this struggle, after religious communities faced calamities by ruling authorities, Sayyid Ruhollah Al-Musavi Al-Khomeini (may God sanctify his secret) emerged as a jurist and scholar who opposed tyranny in his country. His movement, despite exile, toppled the monarchy in Iran, establishing an Islamic Republic governed by Qur’anic and prophetic principles. This shifted global perspectives on religion and leadership. After his passing, the Islamic Republic continued its path despite obstacles, confronting regional and global powers, fostering Islamic resistance, and demonstrating that oppressed communities can achieve their potential. The teachings of Ahl al-Bayt (peace be upon them) were revived as a living methodology.
Among the corrupt:
Take Saddam Hussein of Iraq. Considering his early personal and family background, it seemed improbable he would rise to power. Yet, a combination of circumstances, including political struggles after the fall of the monarchy, regional interference, social upheaval, and the weakness of preceding governments, paved his path. He became a source of trial for the Iraqi, Iranian, and regional peoples, waging an eight-year war with Iran and invading Kuwait, causing death, injury, and economic collapse across multiple nations. God, however, turned these events to achieve His will: Iraqi Shiites and Kurds, marginalized under past sectarian regimes, gained political power after 2003, contributing to state-building and regional resistance, spreading Shi’a thought and rituals globally, and solidifying Iraq’s role in regional political affairs.
This translation maintains the detailed historical, religious, and social context of the original Arabic text.