The Points of View of the Martyrs in Choosing the Way to Martyrdom

In this article after a short introduction, we will define the word martyrdom and we will refer to martyrdom from the point of view of Qur'an and Prophet Mohammad (S. A. ) as well as the innocent Imams ( A. S. ). Then we will investigate the ideas of martyrs who have been aware of the grand position and value of the martyrs and due to their obedience of the decrees of the Supreme Leader and their Basiji thinking they have defended their country and to do this they have made use of those who took part in Ashura; they have chosen their ways through this awareness and finally we will come to this conclusion that the martyrs have chosen martyrdom at the decree of the Supreme Leader and to Preserve and keep their country and it was at the end of their choice that they finally died. . . . . .

News ID: ۲۵۱۲۷۶

يکشنبه - ۲۶ تير ۲۰۱۰ / 2010 26 April

Abstract:

Introduction:
"Do not consider those who dies for the sake of God to be dead, they are alive and they are close to God; they are fed by Him". Martyrdom for the sake of God is the best kind of death that the martyrs choose at their will; Our holy prophet (S. A.) has said: "There is a better deed over any good deed until one is died for the sake of God; when he is killed for the sake of the holy God, it is the best deed for there is no better deed over it".. . . . .
The martyr has the highest and the best position and status because martyrdom is not a negative event or phenomenon, rather it is a certain goal and it has been chosen consciously. When Imam Ali (A. S. ) was encouraging people to take part in Jihad, a young man stood up and asked a question. He asked: "Lo! The Chief of the Warriors! Let us know the positive aspects of Jihad for the sake of God". His holiness Imam Ali (A. S. ) answered: I was sitting behind His Holiness Prophet Mohammad (S. A. ) on a camel and we were going back from Zat Al – Salasel War and I asked Him the question you are now asking me and His Holiness Prophet Mohammad (S. A. ) answered: When a warrior decides to take part in war, an order is decreed to exempt him from the fire of the hell and when they make themselves ready for the war God is proud of them over the angels and when the they are bidding adieu to their families, the walls, doors and the house are crying for them and he is going to be cleansed of his sins as the snakes are going out of their skins. God gives mission to 40 angels to safe – keep him from before, behind and from left as well as from right; his every good deed is multiplied and when they are praying while they are facing the enemies, the benefits that they will gain is not calculated by the science of the men of the world. When the war is started and the arrows are going to be used the angels surround the warriors and they pray for their victories. It is at this time that the messenger shouts that: the paradise is under the shades of the swords and the strokes that their bodies may be subjected to are sweeter than the cool water in the summer. When he is going to fall on the ground due to the strokes that his body has received God will send him his heavenly wife in order to make him aware of what He has provide for him in heaven and when he falls on the ground the earth tells him: Hello to the pure soul that has come out of the pure body. Be happy because something has been prepared for you that no eye has ever seen and no heart has ever felt. God says: I am his substitute to take care of his family and whoever satisfies them has made me happy and whoever makes them angry has made me angry. . . . . .
In the imposed war and the holy defense war we have had thousands of injuries and martyrs and this question comes to one's mind that what points of views did those who have been martyred have because they have gone to the war fronts in enthusiasm and finally were killed there? Therefore we will try to investigate the points of views of these martyrs in this article. . . . . .
Definition of martyr:
The word martyr and martyrdom are two of the common words that are used just about some people. Not any body that is killed is regarded as a martyr. The martyr is a person who is killed for the sake of a sacred goal or in a sacred way. In Ostad Motahhari's words, a martyr has three characteristics: 1 . He is killed for the sake of a sacred goal. 2 . He will gain an ever – lasting life. 3 . He gives purity to the environment. Martyr is a person who has gained value , everlasting and long - lasting fame by offering his blood. . . . . . .
The word "Shahadat" has different meanings such as: witnessing, being killed for the sake of God, being martyred and the world of martyrdom has come with the world of unconscious; the term "Shahid" means being present, being witness, being aware of the everything; it is one of the God's epithets and finally it is being killed for the sake of God and religion. Martyrdom is the conscious abnegation of one's all being for the sake of a sacred goal. Martyrdom is the best and the most perfect form of evolution.
The word martyr has got the worthiest meanings because Shahid denotes presence, overseeing, witness and a truthful and right reporter; it also means awareness as well as sensible and observable; a person whom every body looks and finally a person who can be chosen as sample, paradigm and example. . . . . .
Martyr is the heart of history; it is like the heart because as heart gives life and liveliness to the dry vessels martyrdom is the greatest miracle whose main importance is that it gives self – confidence and self – trust to a generation.
In Tafsir – e – Nomooneh (The Exemplary Interpretation) the term Shahid has come from the word Shohood and because of the presence of the Islamic fighters in the war arena to fight the enemies and it is because of this that they see the angels sent by God when they are going to die. . . . . .
In Lesan Al – Arab Shahid and Shahdat mean witnessing and presence and the Shahed means witness and Shaid is the equivalent for presence and its plural form is Shohada (martyrs). . . . . .
It is written in Majma – Al Bahrain that a martyr is a person who is died for the sake of God and the reason why they are called as this is because they descended angels look at these martyrs. . . . . . .
Imam Khomeini ( R. T. A. ) said: "Martyrdom is a great opportunity for us and our youths wish to be martyred and the nation whose great wish is to die for the sake of one's country is victorious."
There are a lot of verse in the holy Qur'an that describe martyrdom and have explained the grandeur and great positions of the martyrs to one of the most outstanding of which we hereby refer: "they are people whom God has bestowed with great attention and are included among the prophets, the truthful and martyrs as well as the right – doers.
Those who have beliefs in God and their prophets are those who are considered with the truthful people and the martyrs and they have advantages and lights for themselves. . . . . .
The martyrs and the prophets and the prophets have come to the scene of the doomsday and when they are judged there would be no injustice.
Do not consider those who die for the sake of God to be dead; they are alive and they fed by God. . . . . . .
Martyrdom from the point of view of the Prophets and the Innocent Imams:

The holy prophet of Islam (S. A. ) has said about martyrdom that: "with the first drop of blood of the martyr all his sins are forgiven and his head is placed on the bosom of his two promised wives (Hoor Al - Ain) (whom God has given them) and they clear the dust from his face; they welcome him and He also appreciates their works. The martyr is clad in the heavenly clothes and the heavenly servants welcome him while they are pouring nice perfumes on him; they are competing each other to take the martyr with themselves; the martyr looks at his place in the paradise; he is told to go to whatever place that he wishes to go. He looks at God and God's benevolence brings peace and immunity for every martyr. . . . . .
In addition, prophet Mohammad has said: "No drop of blood is dearer than the one that falls for the sake of God; he considered martyrdom the most honorable kind of death; he used to believe that the greatest benevolence is martyrdom for the sake of God. . . . . .
His holiness Ali (A. S.) considered the dearest thing in the world as the red death; he considered the best death as martyrdom for the sake of God. He used to say I love martyrdom. Imam Sadique (A. S.) used to recite this prayer in the holy month of Ramedan: "I ask You let me die for your sake under the flag of Islam and with your prophets".. . . . . .

The Martyrs Points of View and Choosing the Path to Martyrdom:
"Do not consider those who die for the sake of God to be dead rather they are alive and living by God and He feeds them". This very nice verse is the beginning line of the testaments of the most martyrs; this verse is the prime and the holy goal of the martyrs; the martyrs are whose who have been all aware of the position and great situation of the martyrdom and with this awareness they have gone to the war fronts and finally they have achieved their ancient wish. A Martyr was wishing: "Lo God! Please give us the opportunity to die for your sake." . . . . . .
The fighters who have been the off springs of the Shiite Religion have considered martyrdom a great success and the victor is a person who is going to welcome this grandiose death with good and right deeds for the victory of the Islamic warriors.
The martyrs were feeling the lovely and nice perfume of the martyrdom in their life as It is written in the will of Ehsan Bagheri : "It is a fact that God has bought from the believers their lives and their souls and gave then Paradise in return. I have smelled this kind of death and I now feel it." . . . . . .
They know that the greatest position is that of the martyrs because martyrdom is the greatest position. The martyr knows that his blood gives fruit because it awakes people from their numbness and lethargy; therefore they would become a very strong fist and it hits the heads of all the cruel people as well as the enemies of Islam and thereby deteriorates their generations. It is the pure blood of the martyrs that cause the young people to go to the war fronts every day to fight with the enemies of Islam and in this way they continue the paths of the martyrs. It is the blood of the martyrs that unites the human forces and leads them toward perfection and it is this perfection that is loved by God.
The martyr knows that he will achieve his real life by martyrdom and he will achieve the highest degrees thereby; they have placed the crown on their heads and they would become the best because they would achieve martyrdom. . . . . .
They did not kill anyone except for the lovers in the laughter house
They did not kill the cowards who are like foxes
If you are a truthful lover do not escape from death
Those who are not killed are corpses. . . . . . .
Martyrdom is the spring of the water of life that martyr drinks from it and then he will live forever. As Shahidi expresses his ideas in the following way; "I have been so far killed and it is the beginning of Jihad and martyrdom. I am seeing this sense in myself that I am beginning my everlasting life; martyrdom takes one to the apex of humanity; how beautiful martyrdom for the sake of God is; it is like rose and the inheritors smell from the pure blood of the martyrs." The martyr knows that he sheds light to everywhere and he shows the way to the others and they will remain as guides for ever. Therefore how beautifully a warrior said: "We had been the dead people of the history, if we did not have martyrdom and a martyr; the martyrs are the candle lights of the history". The warriors who have achieved the great degree of martyrdom knew that they are dealing and doing transaction with God; they used to believe that God is strictly adhering to His promises. "Our dear and holy God buy the souls and bodies as well as the properties of the Muslims and gives them paradise in return for them. They are fighting for God; they either kill or they are being killed; this is a sure promise that has been stated in Torah, Bible as well as Qur'an and who is more loyal to his promises than God? . . . . .
The martyr has chosen his path with consciousness and insight and therefore he tries his best to achieve his goal; he does many sacrifices in order to achieve that aim; a martyr has expressed his intentions and goals as: "Lo! God you are my witness for I did not walk carelessly into the arena; please give me hundreds of lives to offer all of them to you and to the dear Islam and compensate for the blood of the martyrs." . . . . .
Martyrdom is the characteristics of the greater and chosen beings as well as the prophets of God; martyrdom is the most beautiful word in the book of existence; martyrdom is the life and soul and in short it is the honor of men. Therefore it was by being aware of the great position of martyrs that the everlasting warriors of the history of Islam have gone to the war fronts because they have been impatient to achieve this great and grand position. A Martyr has said: my greatest wish is martyrdom."

Following the Deeds of the Leader:
In fact martyrdom is so much sweet that not every body is able to taste it unless he is following Imam Khomeini and He is the follower of Imam Khomeini's line; because it is the line of Vilayat that takes people from this world to the one that is to come. If we want to reach God we have to be the followers of Vilayat Faghieh (Supreme leader) because he is the representative of God and it is he who is fulfilling the laws of God."
The martyrs used to think of martyrdom to be obligatory. They used to ask people to "follow God and Prophet Mohammad (S. A.) . . . . . .and the leader"; they asked people to always support Vilayat Faghieh; because Vilayat is the heart of Islam and if Vilayat and leadership of the leader is taken away from him then there would be no Islam (it will fade away) and now it is necessary for you to support Vilayat Faghieh who is now Imam Khomeini".. . . . .
The warriors have gone to the war because of the order of their leaders to do so; because they though that following the orders of the supreme leader is necessary and they used to believe that it is necessary to accept wholeheartedly whatever the leader decrees; in Hafiz's words: If the leader tells you to dye the prayer cloth, do so because the follower is not unaware of the methods and paths of the houses.
A martyr has expressed his obedience in the following way: . . . . ."Based on the order of Imam Khomeini and the leader of the revolution, who said do not evacuate the war fronts, I took the responsibility and moved toward the war fronts and I am proud of coming to the war in order to remove some obstacles in the way of this revolution by my blood. I now start my testament and I hereby ask you, the nations which has been a fertile ground for the growing up martyrdom – seekers and all the martyrs and the warriors, to follow the orders and decrees of Imam Khomeini and the supreme leader of the Islamic Revolution; please take part in every demonstration so as to hit a very strong stroke on the mouths of the powerful countries, especially the United States of America and tell them if all the countries of the world put their hands in each others' hands and help each other they will never be able to defeat our invincible nation or even disappoint them. . . . . .
The martyrs have accepted with a strong and stable faith and belief that their leader has been a very important and exemplary value; he has said about the Imam Khomeini (A. S. ): "he was an essence of culture over all; he was a character who had all the opposite characteristics; while he was encouraging the Islamic Army to fight with the trespassing enemy he was asking his followers and his soldiers and supporters such as the army, I. R. G. and Basisj forces to pray God and to follow Him, to fear Him, to have nice behavior and to be honorable; . . . . . . even he has advice them to be merciful and compassionate with the enemy forces that have been captured. He was a commander whose wish was to be a soldier to defend the country said: "I wish I were a soldier". Every soldier is a witness on how effective this single truthful and merciful sentence has been for him and how great affects it had on his character. He was a general commander who was not in a better welfare than a young basisji soldier; he was never afflicted with idealism and emotionalism in a mono – dimensional way to escape from reality. With a deep understanding and a very deep social intelligence, he had combined justice – seeking temper and social justice – expansion with the holy defense war ideals. . . . . . .
The fellow fighter who was killed was believing in this and he has mentioned in his testament that: "Imam Khomeini has led us from darkness and dimness to the light and I hopefully to the end of my life and to the latest drops of my blood which belongs to the Muslims, I will remain loyal to this great man in order to fulfill the main goal of gaining victory over the disbelievers."
Another martyr has expressed his love and interest in the leader as follow: "I have so much interested in the great leader of the Islamic Revolution that I need to see his beautiful face from close quarters at least for one time, but due to the mass of sins that I have I am not able to see him. God and Imam Zaman as well as the prophets and the nation know what great efforts and bother he has taken for Islam and the nation but I have a request and it is in as much as he is very loved by God we'd like him to ask God to forgive our sins.
Lo! The nation of God, follow Vilayat Faghieh; you are; I am so much interested in my leader that I am ready to be buried with the dusts of his shoes in order for my sins to be decreased and my sins are forgiven." . . . . . .

Defending Islam:
From the advent of Islam in Saudi Arabia and the expansion of the Islamic religion which has become the cause for the awakening of the free human beings in the world, there have been a lot of people who have been killed to defend it in the course of the history in order for this religion to be alive and to survive. Our religious predecessors in the beginning of Islam have bothered a lot in order to fulfill the ideals of Islam. The martyrs are the real followers of the religious Imams; they took it as their religious duty to preserve religion; they have defended their religions by giving up their lives; the following statement is the subject of most of the testaments of the martyrs in their letters: "I have taken part in this war and in this martyrdom to take part in the victory of Islam and to afloat the flag of "Tell there is no god except for God and then be a free man" over the world. I am not intended to die; I just want to kill and to win over the disbelievers and if in this war that is conducted to win over the disbelievers and to create justice in the world I am killed, I wholeheartedly accept this and I am ready to offer my life and my soul to the unique God.
What is life to be given to the to the friend . . . . . .
It is no more than a thing that every fool might have. . . . . .
One of the main holy goals of the martyrs is the revitalization of God's religion and preservation of the Islamic territories; a martyr has expressed his points of view as follow: "The reason why I am going to the war fronts is neither to take revenge nor to go to the paradise after I died rather I go to the war fronts to revitalize my religion and to preserve the Islamic revolution and it is to fulfill this goal that I have entered this arena and in this way I am asking God to help me because my goal is God and the religion of Islam and if I am killed I am sure that I am relieved. The martyrs, with their purity and truthfulness that they had, believed that when Islam is in danger they had to give blood and to help it; in the Ashura Imam Hussein (A . S. ) the chief of the martyrs sent his beloved son to the war fronts."

The martyrs are the products of the Islam; they have asked those who follow their lines that: "Why did the martyrs killed themselves and lost their lives, wasn't it just for the sake of Islam or wasn't it because they wanted Islam and the laws of God to dominate on the world? Therefore you have to have a high regard for the religious gatherings because it was these breast – beatings and prayers as well as praying that have developed our society in this way.

The Love of One's Country:
With no doubt interest in one's country and its love is hidden in the nature of any Iranian men and women. In this way the Iranian Muslim has a special interest in one's land, territory and areas; it is said that the Love of one's country is the sign of faith.
The love of one's country and having interest in it is one of the important issues and subjects that has been extant from far past in the nature of the honorable Iranian people and it is still available. . . . . . .
The love of Iran has been existent in the nature of the Iranian since a long time ago and the Iranian myths are full of the love of Iranian to their country; Arash Kamangir stands against enemies to determine the borders of the country; he puts his body in front of the enemies' bullets sand gives his life for the sake of his country. Feredosi in his Shahnameh writes: "When Kavvoos is in the hands of the King of Hamavaran and the other kings of the other countries are attacking Iran from every side and when the Turks and the foreigners are trying to overcome this precious country, the nationalist Iranians went to see Rustam (The Symbol of Nationalism). He describes the country as follow: . . . . . .
It is a misfortune if Iran is devastated
If it is the den of the tigers and the lions
We will get our heads torn one after the other
And this is better than our country falls into the hands of the enemies.
Mirzade Eshghi, the poet of the age of Awakening, has a verse on one's country and the necessity of preserving it. . . . . .
Shame on me if I am ashamed because of worry
If the country has been surrendered how should I be ashamed
Oh! The country is not like a hat in case they took it from me
I might think of another hat.

Nasim – e – Shomal moans in the following way because the country is surrendered in the hands of the enemy. . . . . . .

Lo! The country! You are surrendered by a lot of worries and fears
Lo! The country! For you are to be devoured by a wolf
Lo! The country! For you are dear Joseph of us. . . . .
NO supporter the country has, the country has become a stranger, the poor country.

Although the Islamic fighters used to go to the war at the decrees of the supreme leader to defend Islam and to save Iran from the hands of the enemies, they also believed that the country has a great value; as we read in the testaments of the martyrs "I am going to the war while I am absolutely ready to die; my body which is created by God and belongs to Him; I am ready to offer it in His way. I have seen scenes and I am seeing scenes as a result of which I am not afraid of death; I will kill until I am killed. The cells of my body are in a tumultuous motion. I a m now going to go to the war to take revenge on Saddam who have killed thousands of innocent people and poured their bloods on the grounds; I will either be martyred or I will return victorious; there is no difference either I am killed or kill others. I am ready to give my life for the sake of the country. . . . . . .
Another martyr has written that:
"Now that America and the U. S. S. R. are attacking our country by the use of the inner and outer supporters, it is a very good opportunity not to loose the time to defend our superior religion i. e. Islam as well as our holy and brave land; the enemies who are supposing to pour our blood and make a bathroom out of our blood should know that they should make their ablutions by their own bloods; they should know that we are ready to achieve martyrdom while we are praying our God.
The martyrs believed that:
The cloth that is not wet with the blood that is poured for one's country
Should be torn because it is the shame of the body and it is less than a coffin
Lo! The one that is standing on the sunny lawn is my country
My country! . . . . . .
The mightiest oppressed
I Love you.
Lo! You are the sea – hearted sun
I am standing beside you, green and up – right
The world is the heel of the woeful shades
And you are the old palm tree
And I am no longer afraid of the ax
As you are standing by me . . . . . .

Basiji Thinking:
"The great God's blessing on the poor's Basij forces who are really the supporters of the Islamic Revolution". . . . . .
Basij literally means organizing the affairs, doing works and preparation as well as readiness especially readiness and preparation for trips.
Basij is the preparation and readiness as well as mobilizations to special works.
Basij is the preparation and readiness as well as mobilizations.
Asadi Toosi brought Basij to mean preparation:
If you have prepared the army . . . . .
Send them as soon as possible . . . . .
Basiji is derived from infinitive this means preparation and readiness and the ones that are wearing the war clothes. The ones who are intended to do something;
I am intended to describe and define you Lo Basiji!
As he saw me praising you Lo Basiji! . . . . . .
Although Basij as an orderly and united organization is one of the outcomes of the Islamic Revolution, its history goes back to the time of the Prophet Mohammad (S. A.); in Imam Khomeini's (R. T. A.) words: "The Basiji issues are those that have been available even at the time of the beginning of Islam; when there happened to be a war, different clans and tribes used to come to the arena and were going to the war; this is not a new issue and it has some records in Islam." . . . . .
Now if we want to give a definition about Basij, the people of the society would refer to the valuable and worthy characteristics and features of the brave Basiji people that they could introduce themselves to the world during the holy defense war. Characteristics such as sacrifice, purity, bravery and preparation for martyrdom and as such have made the Basijis a paradigm. As Imam Khomeini (R. T. A.) has said: "Basij is the school of love and the school of the anonymous martyrs and witnesses whose followers are claiming and shouting the call of prayers and brevity."
Ayat Allah Khamenei has said in this regard: . . . . . "Basij is a collection in which the purest human beings, the readiest and the most prepared youth of the country have come together in order to achieve the most perfect goals of the nation and to get this country happy and fortunate." . . . . . .
All in all, there are two different kinds of outlooks with regard to the Basij:
A. A group who think that Basij is a special thinking and culture which includes behaviors and customs as well as special traditions; the origin and the basis of this thinking and beliefs is Islam. The supporters of this definition do not consider membership in a special organization such as Basij Mostazafin (The Poors' Basiji Force which is now called The Resistance Basiji Forces) the main and the necessary element to be a Basiji. Rather they believe that whoever believes in this culture and this thinking can be regarded as a basiji.
As Imam Khomeini has said: "My honor is that I am a Basisji myself"; he has said somewhere else: "Basiji is a person who has a high regard for the Islamic values and he is a person who believes in God, is humble and obedience with regard to God and he is really enthusiastic to be martyred and ascend to God." . . . . . .

B. Another group thinks that Basij is a military organization and department; this group takes a deeper look at its military aspects but they do not reject Basiji culture and thinking; it is on the basis of this thinking that a group of the people of the society is concerned with Military activities and they have basiji thinking and thus have become a member of this organization.
Ayat Allah Khamenei has defined Basij in the following way: "Basij is an organization in which the scattered and individual people change into a great and unified group; they form a group whose members are knowledgeable, committed and aware of the issues of the country; they are also aware of the needs of the nation.
What is certain is that both of these perspectives are paying attention to the Basiji thinking; therefore Basij is an organization that is based on the Basiji thinking and through attracting and educating as well as organizing people prepares the way for their powerful participation in different scenes of the Islamic Revolution and they are doing the given missions under the commandment of the supreme leader.
Our martyrs used to take part in the wars with this thinking and they were of proud of their being a member of Basij; as a martyr has expressed his innate secret in the following way: "Dear God! I was not worthy enough to wear these honorable clothes of Basij but you have bestowed them on me."
Basiji include the overall development of one's character and it includes the development of spirit, wisdom, logical self, emotions and senses. Therefore it considers the overall developments of all spiritual, wisdom and emotional and even scientific aspects of the human beings necessary; it includes all the requirements of the human beings that they need to achieve absolute perfection; therefore Basiji like to die when he is in the utmost perfection in humanity; in this condition he prays : "Dear God! I am interested in seeing Imam Hussein and his mother Her Holiness Zahra (S. A.) while I am wearing the clothes of my fellow Basijs and my face is bleeding." . . . . . .
This martyr has stated in another part of his testament that the term Basiji is a sacred word; he has mentioned that: "the word Basij should be said when one has performed his ablutions; basijis are the ayahs of Qur'an and they have high regards for Qur'an."

Ashura Perspective:
More than 137 years have passed since the Ashura of the year 61 Hegira and not only the grandeur and the value of Ashura has not decreased rather it gains wider and deeper scopes year after year. It is as if the memory of the Ashura is alive and comes to one's mind when there dawn comes and it seems as if it throws the blood over the skies and it enlivens this anthem for all the settlers of the world that "every day is Ashura".
Ashura means the spiritual alteration of the human beings, this means alteration and revolution, and it brings to one's mind the ayah that says: "God does not change any nation unless they themselves make changes."
There is no event and no phenomenon in the human history that might be as influential and effective as Ahura and event he martyrdom of Jesus Christ (A. S.) has not been so effective in the Christian world.
Asura not only changed the domination of Bani – Omaieh but also became the only principal value; it became an event or a myth that has caused changes and alterations in the domain of the human spirits.
Therefore Ashura is not the only reason for the revitalization of Moharram but also is the live and effective revolution of our times and it will be alive in all different periods. . . . . . .
The love of the Chief of the Martyrs as a culture and a basis is seen in the thought and words as well as the deeds of the martyrs; the essence of the thinking and world view of the martyrs is formed of the Ashura seeds; it was because of the love of the Chief of the Martyrs that the fellow warriors and fighters have created such unforgettable epical deeds in the imposed war that was conducted against the trespassed enemy. A martyr has expressed his wish in his testament as follow: "Merry those who have chosen the method and the way of Imam Hussein because they have chosen how to die; they have tried and made a quick move to see their God in the war fronts of right against wrong." . . . . . .
The warriors had chosen Imam Hussein (A. S. ) as their paradigm, sample and their model and they believed that they have to choose his way and to make use of his lights. The martyrs thought that the everlasting happiness is their way. "I have chosen a path that Imam Hussein (A. S.) Had chosen in the Karbala desert; I have chosen a path which lead me to an everlasting happiness and fortune".
Those who have achieved martyrdom do consider all the people responsible with regard to Islam and they were hearing the call of Imam Hussein (A. S.) to the best way they could and they were telling people that "when we are worried and unhappy in the mourning sessions of Imam Hussein (A. S.) and cry why we were not in Karbala to fight with Yazid in his disbelief. Who are we fighting now? Is not that the son of her holiness Zahra (S. A.) is on one part of the war and the damned son of Moavieh on the other part? Is it not the time to revolt? Do not you want to help the contemporary Hussein?
Another martyr who is now joined the martyrs is attacking the evil deeds of the opportunists and the deviants and they shout that: "You! Who are wishing to have taken a part in the Ashura of that time and have helped Imam Hussein (A. S.), make sure that our contemporary Iran is Karabala and every day in this country is an Ashura; therefore it is the right time to stand up and help Hussein of your period."
We are settled in the pathways of the events
We have heard the message of the waves from the seaside
Thirsty we are in a war front as expanded as the thirsty hearts
We have tasted the wine of request in a manly way
Sometimes we have started to attack from the entrenchments under the decree of love
And we have run as flood does over the face of the desert
Behind the hills of the high stars
We have seen the corpse of the moonlight in blood and mud

And this is the point of view of another martyr who has mentioned in his testament that: " I have gone this way voluntarily and consciously as I know that this is the path of the holy prophets and the innocent Imams; Qur'an is the guide light of this path and Imam Zaman (A. T. F. Sh.) is its commander; I have stepped in to a path in which the chief of the martyrs Hussein Ibn – e – Ali (A. S.) and seventy fellow warriors in the Karbala desert have martyred and his holiness Imam Ali (A. S.), the lion of God, the precursor of the world Shiites have been killed while he was praying God."

Conclusion:
The martyrs with their awareness of the great position of the martyrs that is taken from Qur'anic ayahs and quotations and with this awareness that the martyr has the highest position by God and they are alive for ever and he is one of the closest people to God; Under the decree of the supreme leader – who is the paradigm and the most inclusive of the value and the one whose obedience is obligatory – the martyrs have gone to the best of their hearts to the war to defend Islam and to revitalize the religion of God and to protect its boundary. . . . . .
They knew that defending the country is one of the national and religious duties and therefore with the Basiji thinking whose characteristics are sacrifice, trust and bravery and such as those who took part in Ashura have gone to the war to fulfill their rights and to protect their religion and with love and interest and finally they achieved martyrdom.

Sources and Woks Cited:
- The Holy Qur'an translated by Mehdi Elahi Qomsheie
- Holy Defense War Article Collections , The Holy Defense War Foundation for Publishing and Printing .
- Imam Hussein's (A. S.) Revolt . Saied Jafar Shahidi , Islamic Culture Publishing and Printing ; Year : 1381 .
- The Dimensions of War in the Culture of Islam , Ahmad Khatami , Amir Kabir Pub . Co . 1372 . . . . . . .
- Lessons about the Defense System of Islam , The Center for Training the Army of the Islamic Republic of Iran , Islamic Culture Publishing and Printing; Year : 1362 .
- Sahifeh Noor , Imam Khomeini's Guide Lines , The Foundation of Culture and Islamic Guidance Pub . Co . . . . . . .
- The Martyrs of the paths of Honor , Sheikh Abd – Al – Hussein Amini Najafi , Roozbeh Pub . Co . 1358 .
- The Memoirs of the Altar's Martyr Ayat Allah Madani , Civil Culture Foundation . Year : 1364 . . . . . . .
- Green Heaven , Saalman Harati . The Art Department Pub . Co . Affiliated to the Propagation Organization . 1364 .
- The Testaments of the Martyrs available in the archive of the Islamic Republic Foundation of Martyrs and veteran's Affair. Not Printed. . . . . . .
- Hussein the Heir of Adam , Ali Shariat Madari . Pegah Pub . Co . Tehran : 1374 .
- Hamase Husseini , Moretza Mottahari , Sadra Pub . Co . Tehran : 1366 .
- Jihad and Martyrdom , Saied Mahmoud Taleghani , A collection of his speeches.
- Behar Al – Anvar , Mohammad Bagher Majlesi , Tehran . Al – Maktabat Al – Islamiat , 1399 Hegira.
- Farhang Moein (Moein Encyclopedia), Mohammad Moein , Amir Kabir Pub . Co . Tehran : 1354 .
- Vasael Al – Shiites , Hor Ameli , Ale Beit Al – Qom Pub . Co . 1049 Hegira .
- Becoming Familiar With Basij , Mohammad Hussein Esmati Pour , Vice Chancellor of Education for N . A . M . S . A . Tehran : 1385 .

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[ 1 ] Qur'an . Ale – Emran Verse No . 169 .
[ 2 ] Majlesi , Mohammad Bagher , Behar Al – Anvar Vol . 100 P . 10 .
[ 3 ] Sahih Moslem , Vol . 3 . P . 1496 .
[ 4 ] Motahhari , Morteza . Hamase Husseini , P . 39 .
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[ 11 ] Lesan Al – Arab quoted from the Baha Al – Din Khorram Shahi Encyclopedia .
[ 12 ] Fakh Al – Din Tarlaji , Majma Al – Bahr , Vo . 2 , P . 553 .
[ 13 ] Shahifeh Noor . Vol . 9 . P . 49 . . . . . . .
[ 14 ] Qur'an , Alhadid Surah , Ayah No . 19 .
[ 15 ]Qur'an Ale – Emran Ayah No . 163 .
[ 16 ] Vasael, Vol . 11 . P . 10 .
[ 17 ] Vasael, Vol . 11 . P . 25 .
[ 18 ] Vasael, Vol . 11 . P . 25 . . . . . . .
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[ 20 ] Sireh Ibn – e – Hashim . Vol . 3 . P . 128 .
[ 21 ] Sharh Ibn – e – Abi Al Hadid , Vol. 10 . P . 66 . Sermon 181 .
[ 22 ] Sharh Ibn – e – Abi Al Hadid , Vol. 8 . P . 300 .
[ 23 ] Sharh Ibn – e – Abi Al Hadid , Vol. 6 . P . 99 .
[ 24 ] Behar Al – Anvar . Vol . 6 . P . 128 .
[ 25 ] A part of the testaments of Shahid Mohammad Eghbali .
[ 26 ] the testaments of Shahid Habib Allah Baghban Zadeh .
[ 27 ] the testaments of Shahid Ehsan Bagheri .
[ 28 ] the testaments of Shahid Mahallah Bagheri .
[ 29 ] the testaments of Shahid Ehsan Ebrahimi .
[ 30 ] Qur'an , Al – Asra Surah , Ayah 72 .
[ 31 ] Sarmad Kashani , Divan P . 34 .
[ 32 ] the testaments of Shahid Gholam Mohhamd Ebrahimi .
[ 33 ] the testaments of Shahid Jafar Asghari .
[ 34 ] the testaments of Shahid Esalat .
[ 35 ] the testaments of Shahid Hussein Imami Kashani .
[ 36 ] the testaments of Shahid Mohammad Ahsan Zadeh .
[ 37 ] the testaments of Shahid Ali Asghar Azarion .
[ 38 ] the testaments of Shahid Asghar Aghdasi .
[ 39 ] the testaments of Shahid Hussein Abu – Al – Fazli .
[ 40 ] Hafiz, Divan . P. 2 .
[ 41 ] the testaments of Shahid Reza Abiari .
[ 42 ] The Collection of Articles on the Holy Defense War . P . 271 .
[ 43 ] the testaments of Shahid Ali Imamian .
[ 44 ] the testaments of Shahid Mohammad Eghbali .
[ 45 ] the testaments of Shahid Morteza Balavar .
[ 46 ] the testaments of Shahid Hamid Abu – Al – Hassani .
[ 47 ] the testaments of Shahid Ehsan Ebrahimi . . . . . . .
[ 48 ] the testaments of Shahid Safar Ali Ahsan Zadeh .
[ 49 ] Shahnameh Ferdowsi . Vol . 12 . Verses 94 – 96 .
[ 50 ] A Collection of Mirzadeh Eshghi's works , P . 194 .
[ 51 ] A Collection of Nasime Shomal's Works , P . 194 .
[ 52 ] the testaments of Shahid Ahmad Bakhshian .
[ 53 ] the testaments of Shahid Reza Abaei .
[ 54 ]Aref Qazvini , Divan . P. 75 .
[ 55 ] Harati , Salman . Green heavens . P . 9 .
[ 56 ] Sahifeh Noor . Vol . 5 . P . 9 .
[ 57 ] Borhan – e – Ghateh . . . . . . .
[ 58 ] Annanderaj Encyclopedia .
[ 59 ] Jahangiri Encyclopedia . . . . . . .
[ 60 ] Asadi Toosi Divan , P . 73 .
[ 61 ] Moein Dictionary , P . 583 .
[ 62 ] Soozani Samar Ghandi , Divan , P . 116 .
[ 63 ] Imam Khomeini's Guide Lines , Sahifeh Noor , Vol . 19 . P . 139 .
[ 64 ] Sahifeh Noor , Vol . 21 . P . 194 .
[ 65 ] The Speeches of Ayat Allah Khamenei , 5 / 9 / 76 .
[ 66 ] Marandi , Mehdi . Basij in the Thoughts and Ideas of Imam Khemenei , P . 31 . . . . . . .
[ 67 ] The Culture of Basij in the Words of The Leader , P . 12 .
[ 68 ] Ayat – Allah Khamenei , Giving Speech on 5 / 9 / 76 .
[ 69 ] the testaments of Shahid Ali Arbabi .
[ 70 ] the testaments of Shahid Ali Abiari .
[ 71 ] the testaments of Shahid Ali Abiari .
[ 72 ] Qur'an , Ra'd Surah , Verse No . 11 .
[ 73 ] Quoted from the Bible . . . . . . .
[ 74 ] the testaments of Shahid Abbas Asilian .
[ 75 ] the testaments of Shahid Habib Allah Asefi .
[ 76 ] the testaments of Shahid Ehsan Adib .
[ 77 ] the testaments of Shahid Mohammad Reza Esmaeili .
[ 78 ] A Collection of the War Poetry , P . 166 .
[ 79 ] the testaments of Shahid Ali Islami .