ASHURA IN DENMARK

Ashura in Denmark !

This Year We where Gathered many people in Cobenhagen, I was so lucky that a fellow Muslim, got some picture's from that.

I was in that unlucky situation,that i didnt bring my Camera,so no pictures this year, but again Im helped out..

Thank you, Very very much Dear sweetshenu

Ashura This Year Was Also a Speciel day, as We Muslim's in Denmark also are Fighting with other thing's.

We must face insulting's by people in Common, and it was shown on Ashura.

Our Mourning was foremost in regard to Imam Hussein, and with our tear's we also signified our grief toward's all The Cruelty that goes on in the world.

We face insult's,killing's of our Brother's and Sister's ect...and in here we feel that too.

But Ashura this year was Big..So many came and street's where filled up, We walked from Central station of Cobenhagen and direct in middle of City..through alot of street's and ended at our Mosque Imam Ali..wich are the Largest Shiite mosque in Denmark..

Aminah.alqaem.org

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AZADARI

1.The Heat of Husaini Love
The Holy Prophet (S.A.W.) said:
Surely, there exists in the hearts of the Mu' mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides.
Mustadrak al-Wasail, vol. 10,pg. 318
2.A'ashura- A Day of Grief
Imam Reza (A.S.) said:
The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.
Bihar al-Anwar, vol,: 44,pg: 284

Long live the banner of Islam which was saved by the holy blood of the Martyrs in Kerbala..

Hussain Hussain Oh Hussain

Every day is Ashura and every land is Kerbala

From Hell to Eternity of Ashura

The sun was shining above me and the heat was burning my shoulders… .

From the beginning, I have been -patiently and firmly- keeping the secrets of humankind in my heart; Ah!

How hard has it been to wait and Anticipate; every time that I have wished to swallow human race for things they have done, the gentle foot steps of the chosen-ones on my shoulders, reminded me that I had to wait and Anticipate… .

I am the dusty earth, the blessed one who have had the celestial opportunity to be the ground which all the chosen-ones have walked upon; my heart is where I have stored the fountain of their tears and I am the host of their immaculate bodies;

O’ yes! I am so blessed and yet so heart-broken from the dark secrets of the evil-ones… .

A long time ago, when the Prophet Adam (PBUH) walked on my land of Karbala, I remember that he took a handful of me and kissed it and cried; he talked about that which was going to happen in my Karbala… .

Throughout the ages, again and again, I heard from the chosen-ones the same sad melody regarding the land of Karbala; and when I heard the Prophet Mohammad (PBUH&HP) -the most beloved creation of Allah whom the heavens and I were created for- holding his little grandson, Hossain, in his kind arms and whispering that he was the Hossain of Karbala.

I wanted to shake so hard that nothing would remain but I had Mohammad, Ali, Fatima, Hassan and Hossain (PBUT), … , on my shoulders; O’ Allah!it has been so hard to wait and Anticipate… .

That day I knew not how was I to feel; that day, I was the ground which the caravan of Imam Hossain (PBUH) and his companions, were traveling upon;

I wished that I could rearrange my map and relocate my Karbala and place it on the other side of oceans, so far away where that caravan could never get to; but… .

In one of the resting places, not so far away from Mecca, Imam Hossain (PBUH) asked his companions to take additional water from me, much more than what they needed until their next stop;

I wondered why?!

The caravan was continuing the journey under the sun above; looking into Hossain’s eyes.

It was as if I could see the entire history of humankind which I had stored in my heart, those eyes were as vast as existence itself; I could not believe my dusty eyes! Was that the Prophet?!

No, that was Ali-Akbar, the son of Imam Hossain (PBUT); O’ my Lord! He looked so much like the Prophet (PBUH&HP)!

Suddenly I felt a trembling on my shoulders which was caused by hundreds of horses coming towards the caravan; who were they?

The Imam asked his companions to stop until those men on horses, would reach them.

They were coming from Kufah; Horr -a top officer of Obaidullah son of Zyyad,the ruler of Kufah- and 1000 men; the mouths of those men and their horses’ too, were as dry as I was, they were so thirsty; that kind Imam -he who was the manifestation of the Prophet’s kindness, benevolence, fairness,… -

gently asked his companions to give water to those men and their horses, too and he himself gave water to one of them who was thirstier than others and had fallen behind;

I knew then that Hossain -who with his Divine Knowledge, knew- had taken those additional waters for his enemies!

I felt smaller than my smallest sand, in the presence of all that greatness… .

All those years, on the one hand, I -the dusty earth- had been witnessing the purity, sincerity and beauty of the Prophet Mohammad and his God-chosen Successors;

it was not too long ago when I opened my arms and took thee Prophet in my heart, and a short while after that, his beloved daughter -Fatima, the ever green broken flower of his garden-; a few years later, I felt the warm and sacred blood of Ali on my shoulders.

I knew then that Ali’s spirit was eager to fly to where he belonged and I embraced his celestial body; then I had to take Hassan (PBUH), another heavenly flower from Allah’s garden, inside me!

On the other hand, all those years, I was also witnessing the evil doings which those people -who called themselves the Caliphs and successors of the Prophet- were doing, mostly secretly, but Yazid son of Mo’aawiah -the Bani Omayah ruler of Hossain’s time- seemed the most shameless of them all, he did so many indecent and unjust acts, not only secretly but also openly.

I wondered, were all those regular people blind or had they chosen to be blind-hearted?!

The messenger returned from Kufah; He carried a letter from the son of Zyyaad.

In it, Horr was ordered to ask Hossain to pledge his allegiance to Yazid son of Mo’aawiah as the leader of the Muslims and successor of the Prophet;

Horr was told that if Hossain refused to do so, Horr had to be very hard on Hossain and prohibit him from entering Kufah and he was to keep Hossain and his companions in the hot and dry desert away from water… .

Imam and his companions -guarded by Horr and his men- entered my hot and dry Karbala on Moharram the 2, year 61 A.H.; entering Karbala, Hossain (PBUH) said that the land was where his Grandfather -

The chosen Prophet of Allah- had prophesied that their blood would be poured upon… .

There was a waterway to the Euphrates river, in the proximity; I wondered, why did Horr let the Imam stay there, while his orders were to be hard on the Imam?!

From Kufah, a top officer of Obaidullah son of Zyyaad named Omar son of sa’d, along with over 4000 soldiers, arrived in Karbala, and Horr and his men went under his command; as days passed, the number of soldiers grew to tens of thousands.

O’ my Lord! You only know, how I wished that I could swallow them and place my dirt over them and prevent them from what they were planning to do… .

On the 7^th of Moharram, Omar son of sa’d ordered his men to close the waterway to the Euphrates river -which Hossain and his companions had access to- and therefore, the supply of water was cut off from Imam Hossain (PBUH) and his companions!

How could the people of Kufah do that?!

Had they truly forgotten, just a few years back when Hossain was a child and my back was broken from dryness, there was a drought in Kufah.

I remember that at that time, the people of Kufah -many of them, the same people who were now standing against Hossain- went to Ali (PBUH) and asked him to implore the Lord for rain and Ali told them to ask Hossain and they did so;

it was Hossain who implored Allah for rain and Allah -loving Hossain so much- answered his prayer and the drought was over; had they truly forgotten or was it just convenient to forget?!

O’ my lord! I can not believe how ignorant some humans are!

Do they not know that their sustenance is from you?

So, why do they do so many wrong things, in order to just gain more?! Do they truly not know that everything is from you or do they just freely choose to be ignorant?!

I -with my dusty eyes- saw a different look on Horr’s face.

May be -now that they had cut off the water supply to Hossain and his companions-

Horr was thinking about the time when Hossain -so kindly- gave him and his thirsty men and horses water in the middle of the desert!

I saw the same look on Horr’s face, every time -during these few days-Hossain send messages to Omar son of Sa’d and tried to enlighten and guide his heart and mind and save him from Hell.

I was so sure that something was happening inside Horr, something wonderful.

When Omar son of Sa’d was getting ready to start the war, Horr -who could not believe that the son of Sa’d was actually going to fight the son of the Prophet- went to the son of Sa’d and asked him if he was really going to fight Hossain?

He responded that yes he was going to throw their heads on the ground, on me!

Then Horr asked him why he did not accept Hossain’s messages and recommendations, to prevent all this; the son of Sa’d just said that he had permission not!

I remember when Hossain talked to the son of Sa’d and asked him to obey Allah and choose salvation and Heaven, Omar said that he was promised the rulership of the city of Ray by the son of Zyyaad and right then, Hossain told him that he would never reach Ray, but Omar son of Sa’d laughed and chose Hell over Heaven.

That is when, I noticed that familiar look on Horr’s face, again.

That morning, the 10^th of Moharram, year 61 A.H. Horr was on his horse, standing next to one of his cousins; Horr asked him, whether or not he had watered his horse?

He responded that he had not and then left Horr to water his horse.

Every one was getting ready to attack Hossain (PBUH) and his companions.

Another one of horr’s cousins -named Mohaajer who was standing close- came to Horr and asked him, what was he planning in his mind? But Horr responded him not.

Suddenly Horr started to tremble, Mohaajer was so surprised, because he knew Horr very well, Horr was one of the most courageous and strongest men he knew.

Mohaajer asked Horr about his trembling; Horr said that he was seeing himself between Heaven and Hell and then Horr continued:

I swear to Allah, I hold dear nothing more than Heaven and I am not going to give up Heaven even if they cut me into pieces and burn me!

Then Horr rode his horse towards Hossain, towards Heaven and away from Hell; and I was proud to be the ground that he rode his horse upon… .

The Act's that happen just shortly after,was the cruelty of killing..meanless and without honor.

May Our Beloved Imam Hussein rest in peace.Ameen

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Red flowers in Karbala

Obaydullah ibn Ziyad's henchmen about to throw Muslim bin Aqeel from a tower in Kufa	Imam Hussain (A) arriving at Kerbala leading a convoy in the desert	Imam Hussain (A) talking to people of Bani Asad tribe and negotiating purchase of Kerbala	Imam Hussain (A) addressing the army of Omar ibn Sa'ad before fighting
Imam Hussain (A) with 2 men accepting bayyah. Hur offering apologies and joins the camp of Imam	Imam Hussain (A) bringing a martyr's body into the women's tents	Battling with the enemies	Ali al-Akber (A) 18 year old son of Imam dying on the laps of his father
Abbas (A) on the Euphrates looking towards the fleeing army of Omar ibn Sa'ad	Imam Hussain (A) raising the infant Ali Asgher (A) towards the unashamed army, pleading for water to which the army responded by fatal arrow	Imam Hussain (A) bidding farewell to the ladies at the tent. Al Wida' Al Akhir (The Last Farewell)	Imam Hussain (A) at battle
The fallen Imam (A) awaiting the call of Allah (S)	Zuljana returning without his master	Women of the pure household at the feet of Zuljana who returns without the Imam (A)	The ladies with the now masterless Zuljana weeping at the martyrdom of Imam. The women of Imam's household wailing over the total devastation in Kerbala over the past few hours
The headless body of Imam Hussain left on the plains of Kerbala. Falling on the plains of Kerbala after battle	Looting and Burning of the tents - Shame Ghariba (Eve of the Disposessed)	Amidst the terror, the ladies rally around the new Imam - Ali ibn Hussain Zayn al-Abedin (A)	In chains and on foot - the women are prisoners
Zainab (A) and Imam Ali Zayn Al Abedin (A) at the court of the despot	Imam Ali Zayn al-Abedin (A) at the court of Yazid ibn Mua'awiyaah with the head of Imam Hussain (A) on display	Imam Ali Zayn Ali Abedin (A) addressing Yazid in the court	Long live the banner of Islam which was saved by the holy blood of the Martyrs in Kerbala

Ashuraa Around The World 2006

[ IRAQ] [AFGHANISTAN, DENMARK, INDIA] 

[IRAN]  [ KASHMIR, LEBANON] [ MALAYSIA, PAKISTAN ]

[SAUDI ARABIA, SYRIA, TURKEY] [ LONDON ]

	Ashuraa 2006 AFGHANISTAN, DENMARK, INDIA
	Afghanistan
	Denmark
	India
	Ashuraa 2006 IRAN,
	Ashuraa 2006 KASHMIR, LEBANON
	Kashmir
	Lebanon
	Ashuraa 2006 MALAYSIA, PAKISTAN
	Malaysia
	Pakistan
	Ashuraa 2006 SAUDI ARABIA, SYRIA, TURKEY
	Saudi Arabia
		Syria
		Turkey
	Ashuraa 2006 LONDON

[1-21] [22-39] [40-60] [61-81] [82-99]

	22-39 Ashuraa commemoration of the past
	40-60 Ashuraa commemoration of the past
	61-81 Ashuraa commemoration of the past
	82-99 Ashuraa commemoration of the past

English Literature on Imam Al-Hussain (Peace be upon him)

Hussain's Legacy: The Triumph of Truth

After years of unjust tyrannical rule, the bright torch of Islam had turned into a feint glimmer kept alight by a devoted few. The religion had become nothing more than a tool in the hands of despotic rulers who shared neither its supreme teachings nor elevating principles. 

Living in a social domain rife in corruption and favoritism, with the law and wealth in the hands of an elite, the nation had turned its face away from its troubles and had become indifferent to the adversities facing it. The Divine command of enjoining goodness and forbidding evil was erased from the heart of society resulting in widespread chaos and corruption.

Amid the socio-ethical decline of the time, Hussain sought to rekindle the Divine values in society following in the way of his noble family. During gatherings, he would address queries from the public and impart to them true Islamic teachings thereby elucidating their Godly given rights and freedoms. Hussain preferred the use of the pen over the sword in bringing about reform.

Yazeed, on the other hand was a character whose brutality and viciousness knew no bounds. He assumed leadership and pronounced himself as the leader of the Islamic empire after the death of his father. With his open indulgence in the vile acts of adultery and incest, clearly contradictory to the Islamic teachings, Yazeed showed himself to be the latest product from a family deeply-rooted in their hatred for Islam.

Unlike his predecessor, Yazeed shared neither his father’s political wit nor his cautious approach. Amongst the foremost actions he took in his role as leader, Yazeed demanded allegiance from Hussain, for he knew too well that the acceptance of the entire Muslim community was of no value without Hussain’s acceptance. In reply to this unacceptable demand, Hussain majestically replied: ‘..a person like me can never pledge allegiance to a person like him’, thereby highlighting the universality of the principles from which his stand stemmed from.

In this way a supreme Sacrifice that was to transcend beyond the barriers of caste, creed and religion was put in motion. Hussain rose to restore freedom, truth, equality and justice; qualities which the Divine Message had perfected but remained undermined by those who hijacked religion and acted in its name. In a will which he wrote before leaving Medina, Hussain wrote; ‘I have risen as I seek to reform the community of my grandfather. I wish to bid the good and forbid the evil.’

Amongst the unique identifiers of Hussain’s revolt was the inseparable attachment of the entire movement to its’ sublime goals. Hussain did not let outbursts of anger or pressures exerted by the unjust rulers of his time affect the direction of his movement in the least. Despite the enormity of the dangers facing him, every move was well calculated and executed with an unerring precision. Indeed many within the masses, who shared in their sentiments against Yazeed, continually tried to advise Hussain to take an alternate approach. Some recommended that Hussain should seek the security of the Holy Mosque or flee to the nearby mountains of Yemen, where he would be safe from the troops of Yazid, but Hussain knew too well the profane character of Yazid and more importantly, the vital need for reform within the community.

On the tenth of Muharram, the first month of the Islamic Calendar, Hussain stood bravely with around seventy-two companions and family members on the plains of Karbala, present day southern-Iraq, confronted by an army in excess of thirty-thousand soldiers.

On the night preceding the day of the ‘great sacrifice’, Hussain urged his companions to part his company for they had already shown their loyalty and obedience. Unlike other military commanders in history who would force their soldiers into giving their lives so as to prolong theirs’, Hussain was different. His call for reform was one for the sake of freedom; how then could such a personality compromise the very ideal for which he stood? Indeed Hussain lived the message he preached. His companions remained firm to their pledges: why, we may ask in the face of imminent death? The answer to this is very clear. They had tasted in the presence of Hussain, the values of Truth, Freedom, Justice and above all the true meaning of Life. Forsaking Hussain would by synonymous to true death. It should not therefore come to us as a surprise that in the face of such a huge army, Hussain’s companions began by exhorting their opponents towards righteousness or that they established prayers in the midst of raining arrows and spears. Indeed, the famous couplet of Hussain; “O God what did he find who lost you, and what did he loose who found you” reverberated throughout his entire camp, all included; from the women to the youthful soldiers to the elders who exceeded the age of ninety.

On the following day remembered as ‘Ashura, the small group of Hussain was destroyed and the women and children were taken captive. Yet, the supreme message of Karbala did not terminate with the end of battle, rather the womenfolk in Hussain’s camp continued in his way and shone as a source of light amid the world of darkness that surrounded them. The captive women of the family of the Prophet showed what lofty status Islam had given to them for at each available opportunity, Zainab, the sister of Hussain, stood as firm as a mountain in the midst of large hostile crowds who hurled abuses and stones. Despite the intimidating hostility, she spoke with an unsurpassable eloquence and command to which history bears testimony.

With every word that she uttered, Zainab destroyed every remaining ounce of legitimacy that had remained for Yazeed’s rule and even in his own courtyard, which was filled with the greatest intellectuals and politicians of the time, Zainab delivered the most powerful of sermons which reduced the most brutal of hearts to tears and left the most intelligent amongst them speechless. None dared to raise their voice in the presence of this great lady.

We Cry for Hussain (as)...So did the Prophet (saws)

Furthermore, crying for Imam al-Hussain (AS) is considered seeking nearness to Allah (SWT) for the tragedy of Karbala is bound to the great sacrifice which Imam al-Hussain (AS) endured for the sake of Allah (SWT) and for Islam. It is only when your heart is soft and absorbable that you feel the sense of closeness to Allah (SWT). The Holy Qur’an praises crying and those who cry for a legitimate cause. The Holy Qur’an describes many of the Prophets and their followers when they cried, "When the verses of the Most Gracious were recited unto them, they fell down prostrating and weeping"^[4]

Furthermore we cry over the martyrdom of Imam al-Hussain (AS) for the Holy Prophet (SAW) wept for Imam al-Hussain (AS) as recorded in many traditions (ahadith):

Ahmed and Ibn al-Dhahhak narrated from Ali (AS): “I entered on the prophet (SAW) and his eyes were flooded, I said: Oh! Prophet of Allah, anyone made you angry? Why are your eyes flooded? He said: Gabriel just left me telling me that al-Hussain will be killed by the river Euphrates. He (the Prophet) said: So he (Gabriel) said: Do you want me to let you smell his dirt (from his burial pot)? I said: Yes! He reached with his hand and grabbed and handful of dirt and gave it to me. So I could not help it and my eyes were flooded.” ^[5]

Ummul Fadhl the daughter of al-Harith said that she entered on the Messenger of Allah (SAW) and she said: “Oh! Messenger of Allah, I saw a strange dream last night. He said: And what is it? She said: It was difficult. He said: And what is it? She said: I saw, as if, a piece of your body was severed and was put in my lap! The Messenger of Allah (SAW) said: You saw well - Fatima will give birth, God willing, a boy so he will be in your lap. Then Fatima gave birth to al-Hussain and he was in my lap - just as the Messenger of Allah (SAW) said. So I entered one day on the Messenger of Allah (SAW) and put him in his lap, but I noticed that the eyes of the Messenger of Allah (SAW) pouring tears! So I said: Oh! Prophet of Allah, my parents are your ransom, what is with you? He said: Gabriel (AS) came to me and informed me that my nation (ummah) will kill this son of mine.” ^[6]

Umm Salamah has said: "al-Hussain entered on the Prophet (SAW), while I was sitting at the door, so I saw in the hand of the Prophet (SAW) something he turned over while (Hussain) sleeping on his stomach. I said: Oh messenger of Allah, I looked and saw you turning something over in your hand when the kid was sleeping on your stomach and your tears were pouring? He said: Gabriel came to me with the sand upon which he (Hussain) will be killed. And he informed me that my nation (umma) will kill him." ^[7]

Ibn Saad, Ali bin Muhammad, Yahya bin Zakariya, a man heard it from 'Amir al-Sha'bi say: "When Ali (as) passed by Karbalaa in his march to Siffien and lined up with Nainawa - a village on the Euphrates - he stopped and called one of them men: Tell aba 'Abdullah (al-Hussain ) what this land is called? He said: Karbala. Then he cried until the earth was wet from his tears. He then said: I entered on the messenger of Allah (s) and he was crying. So I said: What makes you cry? He said: Gabriel was with me, just now, and informed me: that my son al-Hussain will be killed at the banks of Furat in a location called Karbala. Then Gabriel grabbed a handful of dirt and let me smell it. So I could not help it, my eyes overflowed." ^[8] From this tradition (hadith) we can see that Imam al-Ali (AS) also wept for Imam al-Hussain (AS). Thereare more traditions showing that the Holy Prophet (SAW) wept for Imam al-Hussain (AS). ^[9] Umm Salamah, the wife of the Holy Prophet (SAW) also wept for Imam al-Hussain (AS).^[10] Even the Jinns mourned Imam al-Hussain (AS)'s death, it has been reported that after Imam al-Hussain (AS)'s martyrdom, Umm Salamah said: "I heard the Jinns mourning for al-Hussain.” ^[11]

1. Nadra al-Azdiya, a woman who was contemporary with Imam al –Hussain (AS), is said to have reported: “When al-Hussain b. 'Ali was killed, the sky rained down blood, so that next morning we found our wells and water jugs filled with it.” This hadith is narrated by Ibn Hajar.

2. The Holy Qur'an, Aqa Mirza Mahdi Puya, p. 681, pub. Peermohammed Trust (Pakistan). This hadith is recorded under the tafsir of the verse (19:12-15). Aqa Mahdi Puya says that what is meant by “the heavens wept” (in the hadith of Imam as-Sadiq) is that the sun became extraordinarily red.

3. al-Suyuti reports in his commentary on the verse (19:13) describing Allah's compassion towards the ancient martyr John son of Zachariah that “The heavens did not weep for the death of anyone except John son of Zachariah and al-Hussain b. Ali. Its redness [at sunset] is the sign of its weeping”.

4. The Holy Qur'an, (19:58); also refer to (17:109).

5. Thakhaer al-Uqba, Muhibbuldeen al-Tabari, p. 148.

6. al-Mustadrak al-Sahih, al-Hafidh al-Hakim al-Nisapouri, v. 3, p. 176, (al-Hakim said: “This is an authentic hadith (Sahih) on the conditions of Bukhari and Muslim but they did not print it”); Dalael al-Nubouwa, al-Hafidh al-Bayhaqi under the subject of al-Hussain (AS); Cf. Ibn al-A'tham IV, (Hyderabad, 1971), p. 211-2, the author narrates this hadith using a different chain of narration.

7. al-Musannaf, al-Hafidh abu Bakr bin abi Shaibah, v. 12.

8. al-Tabaqat al-Kubra, Ibn Saad; al-Musannaf, Ibn Abi Shaibeh, v. 12 (with "Patience aba 'Abdullah, patience aba 'Abdullah"); al-Moejam al-Kabeer, al-Tabarani, v. 1; Tareekh al-Shamm, Ibn 'Asakir.

9. al-Musnad, Ahmad bin Hanbal, v. 2, p. 60-61; al-Taba'qat al-Kubra, Ibn Saad; al-Moejam al-Kabeer, al-Hafidh al-Tabarani (on subject of al-Hussain); A'lam al-Nubuwwah, al-Mawardi al-Shafi 'I; Kanz al-Ummal, al-Muttaqi al-Hindi.

10. al-Khasa'is, al-Suyuti al-Shafi'I, 2:125; al-Manaqib, al-Magazili, p. 313; al-Musnad, Ahmad bin Hanbal, 6:294; Tarikh al-Islam, al-Dimishqi, 3:11; al-Bidayah wal-Nihayah, 6:230; al-'Aqd al-Farid, ibn 'Abd Rabbah, 2:219; Kanz al-Ummal, al-Muttaqi al-Hindi; Cf. Ibn al-A'tham IV, 212-4; Sahih al- Tirmidhi; Mishkat al-Masabih, an-Nawawi, English Version, Tradition # 6157.

11. Tarikh al-Kabir, al-Bukhari (author of the famous Sahih), v. 4, Part 1, p. 26; Fadha'il al-Sahaba, Amhmad Ibn Hanbal, v. 2, p. 776, tradition # 1373; Tabarani, v. 3, p.130-1; Tahdhib, v. 7, p.404.

12. Kitab al-Lata'if, Ibn Rajab.

13. 
    

The Martyrdom of Imam Hussain (as) and protection of the Islamic Institution.

Today is the first day of the sacred Moharram and the respectable persons gathered before me include both Shias and Sunnis. They have gathered here because they have deep and heart-felt love for Ahl-ul-Bait, Hussain (as) and Islam. They are desirous to know the very purpose, or goal, for which the exalted Imam Hussain (as) not only offered his own life but let his kith and kin be slain at Karbala. Now the most important question is: What made Imam Hussain (as) to choose this line of action? Was it because the religion (Deen) of the Millat had changed? Had it (Millat) given up Islam and reverted back to Kufr Had people declined to believe the Unity of God or had they stopped accepting the Nubuwat of Prophet Mohammad (saw)? No, there was nothing like that! What had happened was that the Constitution, the Islamic system of the country, its very spirit was altered; its basic purpose was changed and given up altogether. The exalted Imam had risen to rectify it.

The Constitution on which Prophet Mohammad (saw) established the Islamic state and on which the government was being run during the period of Khilafat-e-Rashida, was based on (these tenants): The country (the government or the state) belongs to Almighty God. He is the one to give laws. He is the real Master, the Supreme Lord. The ruler, who has the reins of government in his hands, is in fact entrusted with the job of establishing the supremacy and governance of God and make His laws operative. The law of the country is to be applied not only to the people alone it is to be enforced with equal weightage on both the governor and the governed, the herd and the shepherd, alike.

The second principle of it was that the ruler should come to power by the consensus of the subjects. The people should appoint him as their ruler (Hakim and Ameer) before he has assumed the power and after it they pay their allegiance (Bai-at) to him. He is not to seek their vote when he has already assumed power. Obvi­ously, who is going to oppose him and not offer Bai-at to him when he is already ruling? Apparently, any pious and God-fearing man with a sense of responsibility would not accept it in a hurry. To come to power through Bai-at isentirely different from obtaining it after coming to power. Imam Hussain (as) felt that the cart was being harnessed before the horse of that time.

Now what was happening was that first the rulers grabbed power and then obtained Bai-at from the people.

The third principle of Islamic constitution is 'Shoora' (the Counsel). The Qur'an as advised 'do your jobs with counseling between yourself. The correct Islamic way of 'Shoora' is that those persons who are considered reliable on the basis of their sound judgement, trust, learning (Ilm) and virtuousness (Taqwa), are taken into confidence for all actions (of the ruler). This was the method adopted by Prophet Mohammad (saw). But there is a wrong way too of the 'shoora'. That is shoora (the advisory committee) is composed of 'Yes' men and flatterers (of the ruler). Imam Hussain (as) felt that the wrong way has been adopted in place of right way. The 'shoora' is present, no doubt, but it is formed of the people of (ruler's) own clan, from his own hangers-on, military generals and government officials appointed by him: meaning that a few men of vested interests have come to power and they have chosen their advisers such persons who themselves were men of vested interests. It was evident that when the men in power and their advisers, both, have vested interest they would do nothing but conspiracy against the Umma.

Further, the Islamic concept of Bait-ul-Maal (treasury) in the constitution is that all wealth belongs to God. It is only in the trust of the ruler. The ruler, his officials and all concerned are nothing but its trustees; they have been appointed to spend it on the nation and they have to render its account, to the last penny, to God.

The wealth of the Bait-ul-Maal is not the personal property of the ruler, his governors, officials, courtiers and the members of his family; and it is not meant to be spent over their person. But the exalted Imam saw that the nation's treasury has been taken for granted as the personal property of the ruler's family. As if, the nation is their tax-payer; it has only to pay its dues but is not entitled to ask for their accounts. It is not supposed to ask anything about as to from where the wealth came; how it was acquired; and how and where it was spent. The status of the nation had been reduced to merely a milk cow from which the maximum amount can be milked with whatever twists and turns and tyranny it could be possible.

The concept of law and justice in the Constitution, besides the above tenets, was that every one is subordinate to, and not above the law. No family, no clan, no group, not a single person has a status on which the law is not applicable. The justice is undaunted and uniform for all, and the judge, after being appointed, should be entirely free in giving his judgments in the light of knowledge (Ilm) and according to his own discretion.

There should be none to put any sort of pressure on him.

The situation was just as mentioned above, in the preceding period. But now in the changed milieu two concepts had been developed for the law and judiciary:

Firstly; that the king and the members of his family, his governors, officials and his entourage were for the law, the law was not for them; and secondly, that such judges were not appointed who were free to do justice. They were sent letters from above asking them to give such and such judgement. In fact, the judiciary had become subservient to the administrative wing of the government.

This was the scenario, the exalted Imam felt, being established about the Islamic constitution.

If it was a question of personalities only it could be endured, since the individual's life is after all less (or limited). But he felt that the entire system was changing, and if a wrong system is established it will be impossible to revert it and the reality (truth) will be lost for ever.”

Karbala: A Divine Decree

We begin the main body of our discussion by dealing with one important aspect about Karbala, the divine decree and the divine design for the occurrence of the tragedy. We have observed in the past that the foremost reasons Karbala took place were because:

1. Imam (as) was forced to pay allegiance and he refused to do so

2. One other reason he mentions, is that once he travelled to Mecca and he started receiving the invitations to come over to Kufa, he proceeded then to Kufa to establish the righteous government.

3. And yet a third reason that he himself mentions, in the wasiyyah (will) that he left with Mohammad Ibn Hanafiyyah which we mentioned is that he wants to establish virtue he wants to eliminate vice, he wants to bring about reformation in a corrupt society, he wants to re-introduce, the holy godly lifestyle of the Prophet (pbuh) (pbuh) and Imam Ali (as).

These are some of the goals, some of the purposes of the uprising. However, if you scan the literature and the riwayat related to us about the tragedy there is one other reason that is mentioned and it keeps on repeating itself and that is, God planned it.

Right from the time

1.When he visits the Prophet (pbuh)’s (pbuh) grave for the last time before his departure for Medina,

2.To his arrival in Mecca,

3.To his explanation to Mohammad Ibn Hanafiyyah,

4.To his explanations to other companions who wanted to dissuade him and persuade him against making the move,

5.To his declarations on his way from Mecca to Medina he keeps repeating this one phrase, "it was God’s decree" and that’s why I am making this movement.

Question: What does this mean?

Let me just quote one or two of these examples and then try to analyse. For example the incident narrated that when he went for the final farewell to the grave of the Holy Prophet (pbuh) it is narrated that he kept his head on the grave and immediately he was transported and began to see a vision.

He was not asleep; he was not in the state of dream. These powerful souls have the capacity to detach themselves from the physical world, and divert their total attention to the realm of spirituality. And he experiences vision there, he saw the Prophet (pbuh) come with a party of angels on his right in front of him on his left, and the Prophet (pbuh) addresses him according to this narration as "Ya habbibi, Ya Hussain (My dear grandson, Oh Hussain) Oh Hussain! I see you very soon you shall be fallen on the ground and in the dirt and in blood. Ya habibi Ya Hussain! I see you shall be slaughtered in the land of Karbala. Ya habibi Ya Hussain! I see you thirsty, nobody ready to give you water, I see you hungry no body ready to feed you.

Notice the message, why did Imam Hussain (as) make the journey according to this reason? It was a divine plan and he had to follow that plan. In yet another tradition, Mohammad Ibn Hanafiyyah advises him, “do not go to Kufa, the people in Kufa have betrayed our father, why don’t you go to Yemen there is more support there.”  And Imam (as) says allow me to ponder over it. The next day Imam Hussain (as) makes his move.  And he proceeds, Mohammad Ibn Hanafiyyah hurries and catches up with him and says "but you promised you would think about it, you promised you would not go ahead." The Imam (as) said "what can I do, Sha’a Allahu an-yaraani qatilah" (It ’s in Allah's plan to witness me killed. )

The following day Imam Hussain makes his move. He proceeds, Ibn Hanafiyyah hurries and catches up with the Imam and says "but you promised you would think about it, you promised you would not go ahead." The Imam replied "what can I do, shaa allahu an yarani katibah" it is the divine plan, I have to be killed.

Yet a third tradition, just as a representation, I want us to recognise the significance of the divine plan. What does it mean? He is about to depart from Mecca, the day previous to the departure he gives out a sermon. Notice the reason he is departing from Mecca, one is the fear of assassination by the henchman of Yazeed but the direction now in which he is going to proceed will be toward Kufa because almost eighteen thousand letters of indication came from there. They are all letters of hope and support.

We must recognise the significance of the divine plan. What does it mean? The Imam is about to depart from Mecca, the day prior to which he delivers a sermon. Notice the reasons behind his departing from Mecca. One is the fear of assassination by the henchmen of Yazeed. The direction in which he is going to proceed will be towards Kufa, as almost eighteen thousand letters of invitation came from therein. They are all letters of hope and support, you reach here, we will overthrow the corrupt regime, and we will establish the righteous regime.

There is hope but look at the speech. "Alhamdulillah, MashaAllah, wa laa Quwatta illa billah, wa sallallahu ala Rasoollih" (All praise and glory is to Allah, there is no power except through Allah, and may His blessings be upon the Messenger of Allah) And then he says. "Let me tell you, death for the human being is just like that wonderful necklace on a young girl’s neck.” People questioned him saying "you have been promised support, but you are talking about death, and the desirability of death" the Imam (as) replies no, not only is death desirable for me, do you know how intensely “I desire death just like Yaqoob deeply desired to be reunited joined with Yusuf.”

And then he explains, "it has been decided, it has been decreed, I shall meet this end, and I am ready for it, I long for it, I can see myself, these animals are brutally chopping off parts of my body. It has been decreed, the pen has written it down and I cannot avoid it. The day shall come. If they have decreed, we the AhlulBayt are in total submission to the Will of Allah and will accept it. We shall remain steadfast and determined, because it is the decree of God. Of course he is going to reward us the tremendous reward for those who remain steadfast and determined in the way of God. I ask you; whoever is ready to give out the gift from the love of his heart, his own life.”  

True, politically he was invited to go to Kufa, true he was forced to pay allegiance and he refused to do so, true he said that the aim was to eliminate vice and to establish virtue, though one factor that we need to understand clearly is the Divine Decree.

Allow me to analyse this particular reason because potentially, the whole tragedy of Karbala can become in a sense meaningless for us as a role model because we will say "it was decreed, it had to happen, and Imam (as) was chosen to do, Imam (as) submitted to it, so what is in it for me, how do I take this tragedy as a role model"

We need to appreciate the question of divine decree:

The knowledge of the unseen of the future, of what’s going to happen in the next moment or the next century that "ghayb" in the Quran has been ascribed and attributed to God and God alone. God the Absolute being, therefore infinite in all his qualities, including his knowledge alone knows the unseen (Ghayb). There are numerous verses that speak about it, for example;

And with Him are the keys of the unseen treasures-- none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry but (it is all) in a clear book. (Sura 6: Verse 59).

However on the other hand the Imams (as) did claim that they had to knowledge of the unseen, for example the narrations previously quoted about Karbala. How do you reconcile the two?

There are several explanations that scholars have given for the possibility of an Imam (as) sharing and having the knowledge (‘Ilm) of the unseen (Ghayb), of what’s going to happen in the future. Of course there are some traditions where the Imams (as) deny that in one gathering Imam Sadiq (as) denies knowledge of the ghayb in public, but when asked again in private, he said that he did have knowledge of the unseen (Ghayb) but it was not to be proclaimed publicly as some people might not understand. Aside from these traditions, there are numerous amounts of traditions that say that the Imams (as) knew the unseen (Ghayb). The question is how do you reconcile the two?

One explanation put forward by our scholars is "departmentalisation" which claims that a certain amount of Ghayb that God and God alone knows and there are other departments of knowledge which God then shares with others. For example Sura Luqman (chapter 31) towards the end there is a description of five different types of knowledge, that God and God alone knows;

Surely Allah is He with Whom is the knowledge of the hour, and He sends down the rain and He knows what is in the wombs; and no one knows what he shall earn on the morrow; and no one knows in what land he shall die; surely Allah is Knowing, Aware. (Sura 31: Verse 34)

God alone is All-Knowing-there is certain knowledge that God alone knows, certain other knowledge, God then gives, so for example, in Sura number Three (Family of Imran) we are told of Prophet Isa (as) who was a Prophet, he was sent to his people, "let me tell you I have come with a miracle, I have got a claim and I have got a challenge, and I have got a proof for that claim, my claim is, I am a messenger from God. My proof is I can do some extraordinary things, which no other human being could do, and I have a challenge see if you can do something like this, if you can, and then it I accepted.

What are some of the extraordinary things that the Prophet Isa (as) claimed he could do?

And (make him) a messenger to the children of Israel: That I have come to you with a sign from your Lord, that I determine for you out of dust like the form of a bird, then I breathe into it and it becomes a bird with Allah's permission and I heal the blind and the leprous, and bring the dead to life with Allah's permission and I inform you of what you should eat and what you should store in your houses; most surely there is a sign in this for you, if you are believers. (Sura 3, Verse 49)

So, Departmentalisation is one theory

Yet another explanation as to how Imams can know the future, is that knowledge is of two types

The fourth Holy Imam (as) says that had it not been for this ayah, whereby Allah can change the destiny I would have told you whatever is going to happen until the end of the world, but I cannot because destiny changes.

So a second explanation for the possibility of the Imams (as) having Ilm of Ghayb certainly comes from this explanation of knowledge of a changing destiny. "A sinner’s life will be shortened" is just one example of the many things we hear.

A third explanation into this is that the Imams (as) potentially have the power to understand if He willed it so. There are many riwayat that say "if the Imam (as) wills, God provides" it is in the wisdom of God to give that Ilm-e-Ghayb. If it is not in the wisdom of God, God does not provide that knowledge to the Imam (as), perhaps, sometimes the destiny, which is to occur because it is going to be a test for the Imam (as), God doesn’t give that knowledge. For example: the night of migration of the Holy Prophet (pbuh) when Imam Ali (as) had to sleep under the threat of assassination by the enemies. God withholds to knowledge of the outcome of this sleep because this is where the real test is. Therefore, in certain cases Allah withholds the knowledge of the unseen, the Imam (as) does not know everything.

Yet a fourth explanation is that "actually" in the real world, the Imams have that knowledge. In Sura Baqara, verse number 255 Allah says;

He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

Nobody can comprehend the knowledge that Allah has except that which He wills.

If a human being, an individual can perfect himself so much that he can elevate himself to get close to God, he can be granted the knowledge of the unseen in all affairs, be it destined, be it fixed, be it changing. But that knowledge is the one where the Imam (as) is totally dependant.

True there is certain knowledge, which the Imam (as) cannot access. The essence of God for example. That’s beyond comprehension, nobody has access to that. In Sura 3, verse number 30 Allah says:

...and Allah makes you to be cautious of (retribution from) Himself; and Allah is Compassionate to the servants.

To begin to think who God is in his essence is prohibited. Not because God does not want us to know but because we do not have capacity to know. Our minds are limited we work with concepts and mental constructs. A beautiful example, one of our teachers gave is (Ayatullah Jawadi Aamoli, May Allah preserve him for the Hauza), try to imagine that you want to have a picnic. Take your mat and keep it out in the open, and bring your tea ad food, whatever you want to eat out there, if you do it in the safety of the land its ok, but try to imagine to do this in the middle of the ocean, in a storm when the wind is blowing at 100 miles per hour. The moment you try to keep anything stable it is eliminated. When you enter the domain of the infinity of the essence of God where the thinker and the thought and the thinking is all eliminated, there is no way you can think and survive and conceptualise, and that is what the Imams (as) themselves have admitted. "We know you through your names, we know you through your attributes, we know you through your manifestations and actions in the world, but we don’t know your essence, we cannot reach you at that level. And therefore we cannot worship you in a manner that you and you alone deserve.”

Excluding this domain, there is a possibility for the Imam (as) to reach a level where he can be granted knowledge of everything, including therefore whatever is going to happen in Karbala.

The next question is, well if the Imam (as) knows he is going to die then how could you willingly proceed for self-destruction? There is an ayah in the Quran, which is often quoted; Sura 2: Verse 195.

And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good.

It is interesting the scholars have responded to this potential question by saying:

Let me elaborate, one reason is that the ayah does not talk to the Imam (as), do you notice in the Quran there is the narration of Prophet Musa and Khidhr? They met together and Khidr begins to damage the boat and Musa says "no you should not do that, that belongs to someone else!" and secondly they come to a town where he kills a young boy. "how could you dare assassinate a person" and thirdly they reach a place where he reconstructs a wall. The domains and the spheres of activities differ for these two Prophets (pbut). One is working in the apparent world; one is working behind the curtain. God has for a temporary moment opened the curtain and we are seeing the unseen world, how it operates. I have damaged the boat, let me tell you why, Sura 18 ayah number 65 onwards. Towards ayah number 79 the explanation is given as to why all these actions were done by Khidr. Let me explain to you why I damages the boat, there was a tyrant who was behind him, he would have confiscated that boat, in order to save him temporary damage to ensure long term benefit. Sometimes we come across situations where we are afflicted, we suffer, we become sick, and we have stress in our lives. We don’t know, but perhaps this is temporary damage and harm for a long term benefit. In the case of Musa it was Khidr openly doing it, but Khidr was operating in the unseen world, the curtain has just been removed for a moment and we have seen the unseen world. In our cases from the unseen world, different beings can be used as instruments to do that. The angles can be used as instruments to do that. Secondly, the reason why I killed the young man, his parents were good people, faithful, we were afraid that when this boy grew up he would lead his parents to deviation and to disbelief. Our decree was to substitute this young man, in the unseen world he could have become sick and died, but God opened the curtain and showed how death occurs. The man was killed, but in our case we say the person died young. We do not know but perhaps there is a decree. God wanted to substitute, the ayah has an interesting explanation, the boy was removed and they were given a girl. And do you know whom this girl was? This girl became the mother of ten Prophets (pbut), twenty Prophets (pbut), a large number of Prophets (pbuh). When we get a newborn the first question we ask is, is it a girl or is it a boy? You never know, a girl can be much better than a boy. You know what the Imams (as) tell us when we get a new born. The fourth Holy Imam (as) when he had a new born in the house he des not ask, is it a boy or is it a girl? He asks, is the child born safe and sound or not. And the third case, this wall that we reconstructed, was damaged badly and should have been taken down and built again, but the damage was restored temporarily to preserve something, it had a treasure under it which belong to two orphans who are too young right now to possess it, so we want time for them to grow up so that they can possess the treasure that belongs to them. The interesting part here is God does not abandon anyone. The parents have done something good, and God does take care of the children. Now look at the hadith, it do not say that it was the immediate father who left something behind for them, it was their great great great grandfather. So this shows that what I do today will not have its effects in the first generation, second, third, multiples generations. It is inconceivable that in a universe run by an All-Living, All-Wise Lord for any individual to perform any small act of virtue but that it is recorded and rewarded. Not necessarily immediately, but generations. That’s how the unseen world works.

"Don’t self destruct" the ayah is not talking about the Imam (as) because the Imam (as) is working in a different domain. The domain of Khidr not the domain of Musa. That’s one possible explanation.

The second possible explanation, you know its death, don’t self destruct, but the ayah is not physical. You see the preceding part of the ayah and the succeeding part of the ayah talks about spending in the way of god, and the last part of the ayah talks about in, in between it says do not destroy yourself. So if I do not spend and I am not kind, I destroy myself? Physically? No. Socially? Maybe. Politically? Maybe. Economically? Maybe. And God will punish me in those areas. So true the ayah may be talking to the Imam (as) but who says it is talking about physical death.

The third explanation says, yes the ayah is talking to the Imam (as), yes it is talking about physical death, but sometimes death is more important than life. Look at the declarations of the Imam (as) at various stages of his movement. "I will never ever subjugate and submit myself to the tyranny of this despot, because life with dishonour is worse than death with dignity. Sometimes death is more important than life especially when the goals you have to achieve are much larger.

Let me conclude, it is true that one of the factors that determined the occurrence of Karbala was the divine decree. But it was a divine decree whereby the Imam (as) was given the option, that it is your duty under these circumstances that in order to establish godly values, to eliminate devilish vices, to introduce reformation in a corrupt society, to re-establish the holy godly practices of the Holy Prophet (pbuh) and the First Imam (as) that in such a situation not the Imam (as) but any mu’min, (any believer) in the truth in God must make an uprising. "Don’t you see that truth is being abandoned and trampled upon, look at falsehood, falsehood is being embraced, in such circumstances it behoves not me as an Imam but it behoves every mu’min to make an uprising, to eliminate vice and to establish virtue. So the divine decree was not something, which was imposed on the Imam (as). It was a decree whereby the Imam (as) was given the option. That the future of the Ummah was dependent on him making a choice. Are you ready? The Imam replied, Yes, what is pleasing for Allah is most satisfying for us. That was a conscious willful deliberate decision to give up ones life for the sake of godly values. That is NOT self-destruction, that is self-preservation on a long-term basis.

Hussain Symbol of Love and Sacrifice in Islam

It is usually thought that Islam views God as a heartless Ruler of the world, an angry Judge, and a wrathful Lord who is looking meticulously for a wrongdoer to punish them.  For those who have thoughtfully read the Quran only once in their lifetime it is very easy to discard this view beyond any doubt.

However, for those who have not carefully read the Quran, or do not have the necessary means and knowledge to analyse its verses, there stands, in the living memory of the history, an episode which, very clearly, epitomizes the notion of love between the creator and the created, and the sacrifice and suffering that could be endured readily and contentedly by a human being for the sake of the beloved God.

This episode is the event in which Hussain, the grandson of the Prophet of Islam, offered not only his soul and his flesh to the Lord, but that of his sons, his nephews his cousins and his closest friends, and bore the grief of the foreseeable capture of his wife, his daughters and his sisters.  This happened on the 10^th day of Muharram in a land called Karbala in the year 682 AD.

As the grandson of the Prophet and someone who was very much adored by him, Hussain could have lived a very comfortable and well-heeled life after his grandfather, much honoured and revered by his contemporaries. However, he was devoted to the cause of the Lord, concerned about the guidance that was revealed to his grandfather and eager to make sure that the path of love towards God was not obstructed by voracious, materialistic type of people who had joined Islam only to fulfil their mean and meagre worldly ambitions.

And he did well. On one single day he demonstrated a degree of love and sacrifice towards the Lord that could hardly be paralleled by any similar incident in the history of mankind. He loudly cried his dissatisfaction of what was going on in the name of the Lord and with recourse to the authority of his grandfather; a cry that can be heard even today through the long stretched tunnel of history.

Hussain used to say in his supplications:

Hussain had nothing to loose since he had found a Love that gives life to everything.