Introduction

The topic under discussion is “The philosophy of Qayam -e- Imam Hussain (a.s)”. This is a difficult time for us to carry out this great effort in the absence of the pioneer of this series of seminars (Martyr Muzaffar Kirmani). He and all those martyrs who said “Labbayk” on the call of Imam Hussain (a.s)

May Allah rest the souls of such personalities in peace.

This topic can be enlightened through various aspects. The fact is that all the martyrs throughout the history who have offered their lives for Islam, understood this call and realized its genuineness, in fact they reached its depths and discovered its soul.

You will come across people who are restless, intolerant, they are ready to be martyred for example martyr-respected Muzaffar Kirmani; he was an aroused and an impatient soul. He found no tranquility, no peace, and no stillness anywhere. There are many like Martyr Muzaffar who remains unnoticed.

We should try and realize the difference between them and us; we are people who enjoy sound sleep, have tranquility and harmony and lead luxurious lives not being anxious about anything, whereas these people on the other hand also live in this same world and if would have struggled for these luxuries they could have easily attained all of them and could have lived a comfortable life similar to ours; however, they preferred to suffer hardships on the right path.

 A batch of Muzaffar's in history and today that we don’t know still continue to live. The main reason for this difference is that they recognized the philosophy of Qayam-e- Imam Hussain (a.s) (Uprising of Imam Hussain (a.s)). No doubt we also took something from this philosophy but did we really take what was required for us to take? If its true essence was ignored by someone and understood by someone then it is obvious that due to this difference in comprehension the effects it will have in these individuals will be different. Obviously there is a difference in the conditions of the one who has gone for the apparent meaning and the one who went into the depths and understood its true essence.

Emotions And Understanding

The entire world without distinguishing between the believers, nonbelievers and different denominations of Islam have realized the meaning of Qayam-e- Imam Hussain (a.s) at least to some extent and have also attempted to demonstrate their understanding and awareness of this event through particular rituals.  Not only Muslims but different groups like Christians and Hindus show their respect for Imam (a.s).

Their respect and attachment is primary this, that on the 10^th of Muharram, India offers a local holiday though it’s not a Muslim country. Pakistan, which is a Muslim country, offer two holidays as is the case in some Arab countries. Non-Muslims by observing holiday of one day express their gratitude whereas Muslims do it by two holidays. Those of us who are comparatively more concerned express our respect by mourning for 10 days.

 It doesn’t matter how many holidays are being offered but we can understand their admiration and association with Imam (a.s). Shedding tears, beating chests, narrating their sufferings, listening to their misery it all shows an indication of some sort of attachment and that there is regard in them for Him (a.s).

 However, on the other hand here are some people for whom the whole year is like 10^th Muharram because not only have they have realized the truth about his mission they understand what is meant when it is said;

 “Every land is Karbala and everyday is Ashura”

They mourn the whole year just like the 10^th of Muharram, for them everyday is like Ashura. Their minds are attentive towards Imam Hussain (a.s) throughout the year and not just on the 10^th of Muharram. How is it possible that those who have understood the essence and have developed a strong faith lay aside and fix the  few days of Muharram for mourning and then spend the rest of the days for themselves??! No, once the essence is understood then this cannot be so… Few of them go so far that they transform their whole lives into Ashura.

Emotions and feelings affect universally. Some people live their regular lives even on the day of 10^th Muharram. There are some people who change their sentiments simply and according to the surroundings. At one time they are shedding tears and in next second they are laughing. They can control their emotions. These are such situations that a person can easily adopt.

It is those emotions which come from the inner side to the outer side, the emotions which come from an understanding rather then merely the environments are indicators that the understanding is present. A man’s eyes, face and the whole body are in control of the soul and when the soul perceives this true message of Karbala, then the body is also affected by the soul and this doesn’t allow for a rapid change of emotions which would occur if these emotions were only superficial.

Some people asked Imam (a.s) that when we are in front of you, our feelings are unusual but when we are away from you we feel different what is the reason of this change?  This is because when man is in close proximity of something, he forms an association and attachment which is based on superficial perception and is in fact temporary.

Thus, we can say that those among us for whom each day is confined only for Karbala have reached the soul of Karbala and have been able to comprehend it beyond a superficial level. Events have a deep sentimental impact on humans. Throughout the day frequently our emotions vary according to the circumstances but these changes are only temporary and depend on the situation we are in.

The incident of Karbala consists of several emotional scenes and hence irrespective of the person being Shia, Sunni or a nonbeliever gets inspired by the story of Karbala and demonstrates some sentiments in regards to it. But this doesn’t mean that the person has acquired the true meaning of Karbala. The fact is that Karbala has a lot of emotional factors that even those who opposed the Imam (a.s) were affected by these emotions.

You have heard that in the evening of 10^th Muharram when these looters came to the tents of Imam Hussain (a.s) they cried while they looted! When one of them reached near Lady Fatima Sugrah (s.a), the youngest daughter of Imam (s.a), the Lady asked;

“O Murderer I couldn’t understand that you are looting my things and crying too”

Then he replied,” I’m crying because you people are innocent, blameless, belong to a holy family, the family of Prophet (s.a.w.s). And the reason why I’m prowling your belongings is because if I stopped looting them then someone else is bound to come for them”.

These were the sentences of the enemy.

If a murderer is psychologically impressed and starts shedding tears it doesn’t mean that we start praising him just because he has understood the actual meaning. You have heard that the people on the roofs of Kufa were crying when this caravan was passing through the streets of Kufa these people were throwing stones on them and blubbering as well.

Lady Zainab (s.a) didn’t question them that you people were aware of the reality and despite of being a part of the causes of this tragedy you are weeping? but instead she started her discourse by cursing them and said;

“I wish may Allah continue your tears forever because these tears are not the tears of grief these are the tears of spectators”.

Have you ever seen spectators? Spectators react immediately e.g. when some people are playing a game and the team they support is loosing then they become sad and if the team is winning then they are happy.

When the people of Kufa saw such scenes; women, ladies, small girls, the heads on spears… they were also emotionally moved by the scenes to an extent that even Yazid got emotional and said “I didn’t ask Ubaidullah to do such cruel act and this is all his doing”. He said all this because he knew that if he had confessed his crime, people would have opposed him.

The conclusion to this is that emotional reaction is only a reflection of human sentiments and by declaring two or three days of holiday it just shows some form of attachment towards Imam (a.s) by those who enjoin these sentiments. 

But, they are different; those who are connected to the soul of Karbala, the reality of Karbala, those who know the philosophy of “Qayam –e- Imam Hussain (a.s)”, those whose connection is not simply an emotional one or a superficial one. However, this doesn’t imply that they do not have an emotional attachment; they have emotional attachment as well as the understanding of Karbala as these people are also human beings.

It is not enough to only express emotions; you should get attached to the real meaning of Karbala on the basis of this emotional attachment. You have to take this one step forward in understanding its true essence.

“Philosophy of Qayam-e-Imam Hussain (a.s)” is the philosophy of Karbala, the philosophy of martyrdom, the essence of religion and the spirit of Islam & Quran.

Emotional association is just merely a contact confined by limits of emotions and never shows the path to a sufferer for a cause. Emotions never take us to the depths, however they form a basis of attachment to develop our understanding of the truth behind events or in clear words as the Imam (a.s) said on the day of 10^th Muharram “I’m a role model for you, try to make yourself like me, adopt this style, impression, appearance. My condition today is a pictogram for you; my present situation is a symbol for you” When human being acquires its true meaning every day is like 10^th of Muharram for him and every part of world is the land of Karbala.”

This means that it is up to your perception, your understanding that either you will not create a single Karbala in your life or you will pass each day of your life as Ashura. 

Martyrs are indeed such human beings who have understood this meaning that Imam Hussain (a.s) was a symbol for them. So, even after such a long time this symbol is still alive for them and that neither the time nor the land has prevented them from proving that they are the true followers of Imam Hussain (a.s) by being able to grasp the true meaning of this philosophy.

History And Philosophy

What is the purpose of understanding the philosophy of Qayam-e-Imam Hussain (a.s)? The apparent aspects of it must be looked into so that when we‘ll discuss it later, our minds will have no doubts about it.

It is possible that you have so far you have considered the knowledge about the history of Karbala as its philosophy. Historical insight into the event of Karbala could be a step towards the philosophy, but by no means the history of the event is intended to describe its philosophy.

The philosophical theories about Karbala are not the history of Karbala and the purpose of “Philosophy of Qayam-e- Imam Hussain (a.s)” is not to narrate that chronicle about Karbala with an historical perspective.

The philosophy of Karbala is to try and understand why was there an uprising in Karbala?  What are the reasons, causes and factors that led to such measures to be taken by the Imam (a.s)?

If we summate all the causes, factors, and reasons and understand how these led to the Uprising then it will be this collection which will be called the Philosophy of Karbala.

The particulars of how Imam (a.s) took this Qayam (uprising) e.g. on such a date the journey began, on this date Mecca was reached are the history of Karbala. We know this history to some extent but it’s a sad fact that at times the little history which we know is also fabricated. The reason for this is because people who have no connection with its essence have now started to narrate it.

Take an example of a mother of a sick child and a nurse who is paid to look after the sick child. If the nurse is tired and the child starts to cry then she will scold the child. However, even if the mother herself is ill and the child becomes ill during the night then she will disregard her own personal discomfort to take care of the child. For the nurse it is her job to look after the child and she is paid to do it and if you ask the nurse to tell stories to the child she will do that as well as she is getting paid for it.

So when we pay someone to narrate the story of Karbala then they are doing their job. Will they really be concerned about what they are saying, if it is fabricated or not as long as they are being paid?

Some people say that the respected “Imams” used to do the same and that the narrators of Karbala were rewarded by “Imams” but this is a misconception, our Imams didn’t simply reward anyone who narrated the story of Karbala but only those were rewarded who would narrate the story of Karbala in such a style that the listener used to imagine and would be aspired to be in Karbala. The Imams wanted to tell that all of us should try and look at Karbala and narrate it authentically. The rewards were not wages; you can’t be paid for this job.

 So when a narrator starts telling this history what comes to his mind becomes the history of Karbala as people listening to him take him to be true, maybe this person hasn’t read even a single book about Karbala. Then it is reasonable for us to see that the true history will in effect be lost.

And this is not only his fault we are also the same, we may have read a lot of books of our university syllabus and other books but never attempted to read a book on Karbala.

So whatever such a person says in the name of Karbala becomes authentic for the listener as well. The listener and the narrator are same because none of them have read anything.

But everyone is not like that. Karbala has intellectuals and historians who wrote and narrated the correct history. However, it is not necessary that after listening to the history one can understand the purpose of Karbala, for this it is necessary to read the philosophy of history, the philosophy of “Qayam-e- Imam Hussain (a.s).

I told you all this because you keep it in your mind that the history of Karbala is another topic and philosophy of Qayam-e- Imam Hussain (a.s) is another topic. A narration of that story is history, whereas the investigation and examination on as to why particular events took place and the consequence of which was Karbala is philosophy.

Different Philosophical Derivations

The event of Karbala requires an explanation similar to  the Ayah’s (verses) of Quran. The Ayah (verse) also has a history itself that when it was revealed but the subject matter of it is totally different.

An insight in to Karbala is dependent on the understanding, why this event of Karbala took place? What caused it to take place? Now, we have only to find out the answer of this “why”.

Various explanations are offered. Some people claim that the then rulership was demanding Imam Hussain (a.s) allegiance for the Caliph (Yazid), so as a reaction He started this uprising (Qayam). Now the question which poses itself is “What if this allegiance would not have been demanded by the rulership?  Would Imam (a.s) have never adopted this uprising and so only reason for his uprising was this demand for allegiance? Mostly people think that this explanation and thinking is a reflection of the truth.

Another description is that because the people of Kufa wrote letters to Imam and invited him that’s why He started the uprising as a result of these letters. The people invited him for a revolution and he took the stand. Again the same question that what if these letters had not been written by the people of Kufa then would there have been no need of this revolution?

Another explanation is that even though he was asked for allegiance and the letters were written it was Imam’s fate and He had to suffer all this. Or that the basic purpose behind the uprising was martyrdom i.e. Imam (a.s) wanted to be martyred so he fulfilled his desire in this event.

Some people say don’t associate the event of Karbala with Imam Hussain (a.s). Imam was just the victim of Karbala don’t say it Qayam-e- Hussaini. Thus they say; the people who made Karbala are Umar-e- Saad, Shimr, Ubaidullah or Yazid. They are the originators of Karbala. These people have tried to transform Karbala-e- Hussaini into Karbala-e- Yazidi.

Another possibility on the reason behind Imam(a.s) started this uprising and brought this revolution was because He wanted to establish justice, the government of realism and because he considered the government of that time unjust, hence he started this uprising for the achievement of his right.

Not only did each group derived their own different explanations, but they made the history according to it.

One another description is that he took this path of uprising to reform the community. Getting into power was not His purpose it was the nation which was corrupted. He wanted to reform their impurities. Similarly in one explanation the cause of Karbala is

”Amr Bil Maroof wa Anha Anal Munkar”

If we really want to know the “philosophy of Qayam-e- Imam Hussain” surely we have to describe the day of Ashura with an historical perspective to understand what were the true reasons why Imam (a.s) had to cause this uprising in Karbala.

Understanding The True Philosophy Of Qayam-e-Hussain (a.s)

Philosophy itself is a historical Message in which multiple issues are discussed and can be discussed. As mentioned earlier acquaintance with the history of Karbala is necessary but it is stated with regret that the true history may not be told. We, as listeners are not aware of accurate incidents that took place as we are satisfied with listening only. It is obvious that when the speakers themselves are not aware then how can we expect the condition of the listeners to be any better?

The appropriate origins of history are the books. So, the listeners should study at least one historical text in their lives to gain an authentic outlook into history. This should not be a compiled lecture or sermons of anyone because they do not depict history as they offer the perspective of that person. To gain a true insight into the historical facts some authentic books should be read.

Although, merely reading history enhances ones knowledge, as there are many historians who are well-acquainted with the history of Karbala as well as other historical events but acquaintance with accurate historical facts is not sufficient to form a basis of true understanding. If it was possible for historical facts to offer the true essence of Karbala then there are many non Muslims and Muslims of different sects who are aware of the exact history of Karbala. The people of that era, those present in 61 Hijri, also but despite of knowing the accurate historical representation there was no benefit. In fact the enemies of Imam Hussain (a.s) the assassinators of the Doyen of Martyrs (Syed-Us-Shohdah) were fully aware of the history because they were the ones who made this history! Thus it is seen that only being aware of the true history is not sufficient to gain an insight into an event and to develop a true understanding of it.

History is just one aspect of Karbala and not a total understanding of Karbala, but it is stated with grief that we do not realize this. If we desire to do an analysis of the accurate historical account then we should learn something and that is the philosophy of Karbala, the philosophy of Qayam-e-Imam-e- Hussain. The understanding of which is of great importance and is a necessity.

In short to make it clear this can be exemplified with respect to our acts of worship. There are some visible aspects of worship e.g. Ablution, Tayammum, etc and many other with a clear set of instructions. For daily prayers there are conditions, elements, components and compulsions that need be accomplished in prayers.  Scholars have explained the Islamic jurisprudence laws of each of these aspects and we in accordance to them offer our prayers. We offer correct prayers, do correct ablution and offer all procedures accordingly but afterwards are still in doubt whether our prayers have been accepted or not. When we offer it according to the laws then why do we worry? Ultimately we leave it upon Allah by saying that "InshaAllah (God willing) he will accept it"

Now the question arises that is there any criteria to know whether our prayers have been accepted or not? The answer is “Yes” there is a criterion i.e. there are certain affects of Prayer mentioned by Quran and Infallibles (a.s). One well-known affect is.

إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ
“Prayers prohibit man from obscenity and immodesty.”
(Surah Ankaboot, Ayah 45)

This is an affect but this effect is only of an accepted prayer. If after offering Prayer till the next Prayer or throughout the whole life you do not commit any obscenity or crime from your tongue, hand, eyes or any other organ then it is obvious that your Prayer has been accepted as it has made you abstain from immodesty.  This is similar to checking the authenticity of a visa of a country. If you can enter the country it means that the visa was authentic and valid otherwise it wasn’t. Similarly if one offers his prayers but he is immodest it implies his prayers were not accepted as the Ayah above proves. Thus, the acceptance is possible if besides only considering the ritual aspects of Prayer we try to become aware of the essence of Prayer. 

Pouring water on the hand does not forbid one from evil because one can do ablution by even snatching water from someone or if you enter into someone else’s house without invitation and use the water for ablution without permission. If the person is unhappy about you entering his abode how can he be contented with you performing ablution using water from his house? Obviously, if you are a guest in that case it is permissible. Even though your intention is for ablution but that ablution is not accepted by Allah. Thus one should be aware of the essence of Prayer too; along with its instructions.

Prayer has two components; the ritualistic acts and the hidden essence and we should be aware of both as the reality, its spirit, is due to this hidden essence. A common problem faced by most of us is the lack of concentration in prayers and we are easily distracted and even if we have perfectly memorized all the procedure accurately from Tauzeeh-al-Masail (Book of laws) we are still easily distracted. The reason is that the element, which keeps our attention towards Allah during Prayer, is not in the ritualistic instructions , instead it is the hidden essence and being able to understand the reality of Prayer would make us concentrate towards Allah not only in Prayer but also while not praying.

Thus you can easily see the great difference between a person when he is just aware of the apparent elements of something and when he is aware of its essence. As mentioned before about the martyr who started this series of discussions (seminars), a blessed deed and who is sadly not present among us today, Late Martyr Kirmani (may Allah rest his soul in peace ) , He understood the essence of Karbala and that’s what made him different. There are two aspects by which something can be looked upon which helps us to exemplify the difference between (the late martyr) and us.

We can understand this difference if we understand that Karbala also has two aspects, just as Quran has two aspects, Prayer has two aspects; one apparent and one hidden. One who is aware of the apparent ritualistic aspects of his Prayer will be different from the one who is also aware from its hidden secrets. Similarly Karbala also has two aspects; one is the appearance of Karbala i.e. the history of Karbala (that is also distorted and not necessarily quoted accurately) and the other is the essence of Karbala, the actual message of Karbala, which is the hidden truth in the incident of Karbala.

Now the question arises how to reach this essence e.g. how to reach the essence of Quran, the essence of Prayer, the essence of Karbala and it is important to realize that for this purpose just reciting the Ayah, following a set of instructions or just reading an historical account is not sufficient. You would have seen many Hafiz-e-Quran (memorizers of Quran) are not even aware of the meaning of “Bismillah,” thus to be aware of the essence we need the explanation, we need it to be opened, we need it to be lifted from behind the curtains of rituals. Prayer requires an explanation, Quran needs to be explained (Quran neither requires to be explained not that it is in need of an explanation, it is we who need the explanation of Quran). Quran is evident and clear but we do not understand it unless someone explains it. Similarly the history of Karbala quoted is not sufficient it needs to be explained so that we can begin to understand it.

For example, I wish to preach Quran and if I recite the whole Sarah Baqarah in front of you it would only make you tired or even displease you with Quran. Thus if Surah Baqarah is recited in front of you for 2-3 hours the result will be that next time you will not come near me or the  Quran or Surah Baqarah! But if one Ayah or a few Ayahs are presented in front of you with an explanation and an exegesis, then you will definitely be inclined towards Quran as you will be thinking that if such a small number of ayahs can be so deep then depth of the whole Quran and its meaning would be more interesting and provoking. Thus explanation induces inclination and attraction. Similarly the incident of Karbala; as stated before and continuously (not that Karbala which has been portrayed to us), needs to be looked at with a deeper insight.

We have the best audience and the best believers but these believers are engaged in non-literate activities to such an extent that they do not get a chance to fulfill their literate desires thus people take advantage from our illiteracy but do not try to eradicate it. I don’t testify that these people who took our illiteracy for granted; have quoted the correct history and as stated previously we should study at least one text regarding history of Karbala. But if correct history is quoted it might be possible that people get tired as it may seem to become less like a story. But there would be people who do not get bored because the true history itself is very attractive and just when you start narrating some historical events people get involved in it, because history has the power of attraction but sometimes it makes it’s listeners tired especially like this one as it does not contain any vicissitudes of fortune which would attract listeners.

Thus the history of Karbala needs explanation because without it no one can grasp the soul of Karbala and this is the reason that the people who are able to grasp the soul of Karbala are very much different from ordinary people like us. They do not take one, two or ten days of holidays or boast of the rewards that may be gained for their participation in the remembrance of the event of Karbala.  If one gets familiar with the spirit of Karbala and the truth of Karbala then he will become disturbed and concerned as how to perform his duties regarding the rights of Karbala. Thus this difference originates from the understanding of the essence of Karbala.

Twenty Different Exegesis On Qayam-e-Hussain (a.s)

It is not that no one has ever explained Karbala, many have explained it and every one has done it according to their own point of view. I would like to mention a list of explanations that are well known and which deserve to be called explanations. Though there are as many as fifty possible explanations regarding this uprising available from different sources but we will take twenty most prominent ones. A single Ayah of Quran has been explained in numerous ways similarly Karbala can also be explained in various ways.

After the list we will seek an explanation as to what are the laws for the explanation of Karbala, how should we understand Karbala, how can we attain the essence of Karbala so that we can acquire the message of Qayam-e-Imam Hussain (a.s) and then see it’s effects.

Just as Prayer prohibits one from immodesty Karbala also prohibits from immodesty. How is it possible that a person who understands Karbala and at the same time he is immodest; impossible. Just as touching the Quranic Ayah without Ablution is prohibited, touching the Ayah of Karbala without purity is also prohibited. For this purpose the purity of soul, sensuality, mind and character is required. Now everyone does whatever he likes in the name of Karbala, which is a dishonor and disgrace of Karbala. Karbala is an innocent act of an infallible. Just as the Quran says about itself that only purified one’s can touch it, similarly nearness with these characters can be achieved only with purity.

The first explanation; as mentioned earlier, people asked that why did this incident of Karbala occur, for what purpose. What was the truth and objective of Karbala? When they peeped into history they found that it was the result of the demand for oath of allegiance. Some philosophers are of the view that the basic reason of Karbala was the demand for the oath of allegiance.

The second explanation was the invitation of the Kufi’s. If the Kufi's would not have invited, Imam Hussain (a.s) would never have come, it was the Kufi’s who provoked Imam (a.s) or else he would have remained occupied in his life.

Some said that the oath of allegiance was not an important issue. Imam Hussain (a.s) went from Medina to Mecca so he should have remained in Mecca or return after Hajj or when the situation should have settled he could return like all pilgrims, but when Imam (a.s) went from Mecca to Kufa, the root cause of  this movement was the invitation of the Kufi’s to Imam (a.s) and then they withdrew from their invitation. This invitation and its withdrawal was the reason of the start of the tragic incident.

The third explanation as mentioned before which nowadays is a very common point of view, that this was destiny, it was the divine fate and the Imam (a.s) was helpless in front of Allah’s will and he had to do as ordered, Yazid was also not responsible for his act, this was the predestined fortune. As we have heard many times that Imam (a.s) said to his sister, “Sister now its your fate” and the sister said, brother this is now your fate, these sentences are assumed in accordance to this explanation or else they do not exist in history actually. This explanation was very common in those days specially the Bani Umayyad used to state that its not our fault and they should not be blamed as it was the divine fate that carried out the whole incident, and this was specially quoted and people were paid to preach this point of view that it was the destiny of Hussain (a.s) to be killed. Since then this view has spread and thus it still exists. It was spread through the poets, historians, scholars and philosophers who were heavily paid for this purpose so that no one could be held responsible, and now after 1400 years this view still persists.

The fourth explanation is that Imam (a.s) had the desire for martyrdom, that Imam did all this because he wanted to be a martyr and poets have affirmed this, this view is the source of infidelity in the faith of Imam (a.s)

“Shahadat hai matloob o maqsood o momin

Na maal e ganeemat na kishwar kushai”

(Martyrdom is the purpose and goal of a believer,

Neither is it the war booties or occupation of lands)

(Kulliyat-e-Iqbal – Tariq ki dua – Page 397)

Thus martyrdom was the basic purpose because with this one attains the ideally desirable divine status, thus Imam (a.s) acquired this way to attain proximity to Allah, to get rid of this world and to get attentive towards Allah he adopted this path.

The fifth explanation is that imam did not agree with the governance system of that time so to acquire power, to get hold of the governance he brought this political revolution as it is clear from his speeches and sermons that he was not at all happy with the jurisdiction so he took this step to over come the rule. It was only for the acquisition of authority and in order to implement justice that he acquired this way. This view is popular in a comparative literate group of people who consider themselves knowledgeable to understand the essence of Karbala

 The sixth view is the reformation of the nation, this was the primary cause as the people were involved in many unethical activities thus in order to guide them Imam (a.s) adopted this path. This is a well-known belief among the present day people having authentic knowledge. The reason being that in the current world the reformation of the society is a very important element and all deeds good or even bad are done in the name of reformation of the society, thus this view is well accepted nowadays.

 The seventh philosophy is that the incident of Karbala depends on one important aspect and that is  

“Amr Bil Maroof wa Nahi Anal Munkar”

(Invitation towards values and prohibition from evils)

The whole incident was centered on this objective; the pure form of Amr bil Maaroof wa nahi anil munkir not the one prevalent nowadays, thus Imam (a.s) tried to act upon it.

The eight view is the most favorable among all of us and that is for the forgiveness of the Ummah (nation), Imam Hussain(a.s) saw that my ancestors especially Prophet Muhammad (s.a.w.s) suffered many hardships for the Ummah and whenever he was asked the reason he used to say for the betterment of my Ummah, even when he went to Meraj (Holy Ascension) he asked Allah to lessen the burden of worship on the Ummah because he knew that a time will come when the Ummah will feel burdened by Prayer so he asked Allah to reduce the number of daily Prayers.

Similarly Imam Hussain (a.s) thought that now that the Ummah is under so many burdens he knew that the people cannot even offer five times prayer so Hussain (a.s) thought that why not give sacrifice so that my Ummah is not punished for not worshipping Allah as required. Let us think that just as Imam Ali (a.s) said that, “This Ummah has disgraced me so much that they have started comparing me with others”; will not then Imam Hussain (a.s) feel sorry that we have disgraced him to such an extent that we started taking him as a ransom for our sins!!!!!!!! Compensation for our wrongdoings!!!!!

Such explanations have been originating in the past about many prophets by their Ummah. Thus by this we say now that Imam (a.s) has paid for our deeds ,we are free to do whatever we like and there will be no checks on us!

Now let us consider the "Ashra Mubashira" (the revelation for ten). Ashra Mubashira, as per narrations in the books of Sunni brethrens is an event when the Holy Prophet (s.a.w.s) listed down names of ten of his companions as those guaranteed to enter Paradise.  We do not agree or believe on this view as the Prophet (s.a.w.s) didn’t give them the certificate and they declared it themselves and it’s impossible for someone to be declared in this world as a blessed one. On the other hand we say that we are blessed because Imam (a.s) gave ransom of our deeds, this is not right if we consider ourselves certified for paradise then we should consider the Ashra Mubashira too.

The ninth view is where people say Imam (a.s) didn’t do this so why do u associate him with it, he was just a victim, that event was brought on him by others; thus don’t say that he was martyred. This too is a wrong belief as it is an attempt to transform Karbala-e-Hussain into Karbala-e-Yazid.

Intelligence is required at this point to understand all this, being a "Karbalaee” is not an easy task; there were millions of Muslims at that time but there were only 72 Karbalaee, and this difference prevails today also and will also be present at the time of reappearance of Imam-e-Hujjat (a.t.f.s). Thus the need of the hour is to understand with intellect, comprehension & perception. A believer has all these qualities and cannot be fooled. Imam Ali (a.s) says in Nahjul Balagha, “neither I have indulged myself ever into suspicion or troubles nor made it possible for others to do so”. We are the followers of this Imam (a.s) and we should not do anything wrong nor create such circumstances for others that makes it easy for them to harm us.

The tenth view is well known among Sunni brethrens  because they believe in the four foremost Caliphs, after them few believe in Imam Hassan (a.s) as the fifth one, some consider Ameer-e-Shaam the fifth one, still some others say that the Khilafat-e-Raashida was finished after the fourth one, then began the era of kingdom. The system of governance was changed according to them. In Shiite, the governance system whether it was during the Prophet’s life or after that; in all the times it has been the same and will remain the same, it is known as "The System of Imamat-wa-Ummat (Leader and the nation). The Sunni brethrens believe that till the fourth Caliph things were all going well and the system was free from errors but the fifth Caliph came and distracted the system. He followed the old system but gradually he brought changes in the system and ultimately at the end when he made his son his successor his intentions became clear, thus here Imam Hussain (a.s) played his part to eradicate this fault and bring back the System of  Imamat-wa-Ummat.

The eleventh point of view is that Bani Umayyah started the practice of general massacre of the Shias; this began in the reign of Amir-e-Shaam (Muawiya) and kept on increasing day by day. Imam (a.s) warned Yazid at that time to stop this, there are letters of Imam (a.s) delivered to Yazid in which the names of few of the martyrs are mentioned, thus Imam (a.s) did not tolerate this and so he stood for revenge. In present day terminology it can be said that he organized a long procession from Medina to Karbala to show that what was being done was wrong, and in order to suppress this procession as it was a threat that it could overthrow the government they were surrounded in Karbala and whatever barbarism could be done they did to stop Hussain (a.s) against them. Many were martyred and the rest captivated, though this view is not comparatively well known but still it is quoted by knowledgeable historians and philosophers.

The twelfth view is that Muawiya used to hold lectures to condemn Imam Ali (a.s). Very well-known and top class orators were used for this purpose. Imam Hussain (a.s) thought that by this the name of prophet’s family will vanish soon. This was to such an extent that when Hazrat Ali (a.s) was struck on 19^th Ramazan,  people were astonished at the fact that he was in the mosque at that time because the personality of Ali (a.s) presented to them had been distorted to such an extent that his presence in the mosque was a shock. Thus to prevent this and maintain his family dignity Imam Hussain (a.s) took this bold step.

The thirteenth view tells that after the death of prophet (s.a.w.s), people started going towards wrong directions. At the time of Imam Hussain (a.s) the direction of religion was totally new, and he got worried that the religion of Islam will finish soon. Thus to keep the religion alive he made this Qayam.

The fourteenth explanation was that when Imam Hussain (a.s) saw that it is my legal duty so he performed this act of Karbala. There was no other purpose behind it.

The fifteenth view says that Imam (a.s) did this for the accomplishment of his duty. For the accomplishment of proof (Hujjat), so that the coming generations can once again gain the same old authority in Mecca which Bani Hashim had in the beginning. Bani Ummayyah wanted to take revenge, thus Karbala was just a revenge of Yazid from the Hashmi’s, since his ancestors were killed in Badr.

This is done by those who try to assassinate the religious aspect of Karbala and present it just as a dispute between two tribes. As an evidence to prove their view they said that whenever Ali (a.s) fought, he fought against Bani Ummayyah, he never fought against anyone else. This was just to detract the innocent minds.

This eighteenth view is strange, liked by non-Muslims; it says that Imam Hussain (a.s) failed in interpreting the political situation accurately and in other words it was a political blunder done by him. Thus he was martyred whoever made this explanation is illiterate because he does not know that Hussain (a.s) was aware of his Martyrdom before starting his journey.

The nineteenth explanation is that Hussain (a.s) saw that the Prophet (s.a) showed his Ummah numerous ways of acquiring rewards but they were all to be obtained through hardships sufferings so he adopted a way for them to gain reward easily i.e. I will be Martyred and you are supposed to mourn on my death so that you can be (rewarded).

Masoomeen (a.s) have said that

“If one tear is shed on Hussain (a.s) then Hell will be forbidden on that eye”. This saying has been interpreted wrong by the philosophers and they made this view that only mourning is sufficient for acquiring reward.

The twentieth view is that this Qayam had numerous purposes, it is a collection, a compilation, a comprehensive step containing tremendous Motives and all of them were acquired by him. In short Imam centered his step on ‘Haqq" (Righteousness).

His motive was to keep justice alive. Thus all those explanations which are not around this motive can be eliminated. He also showed that righteousness has no limits, one should follow it to such an extent that he should not even care about his life.

These are all the well-known explanations, but there are many more of them. This shows that how much Ashura has been talked about. To have an effect of Ashura one should make a view about Ashura so that we submerge in the sea of Karbala, we come out of this relaxed and luxurious life and enter the phase of restlessness like Martyr Muzaffar Kirmani whose life was an example of restlessness because he understood the true philosophy of Qayam-e-Imam-Hussain (a.s).

Difficulties In Analyzing The Event Of Karbala

From previous discussions it is evident that there is a necessity for us to analyze the uprising of Imam Hussain (a.s). It is not that the uprising itself requires our analysis rather it is we who need to analyze this uprising. Without this analysis we will not be able to reach its depth whether that is for today or tomorrow. It is not possible that without this analysis someone will actually be able to comprehend the reasoning for this uprising. You have yourself seen that since the time of the uprising till today everyone has presented different interpretations for the reasons of this uprising depending on their perspective and understanding. Also, we cannot claim that in spite of all these educational and research efforts we have understood properly the reality of this uprising. On one hand it is important that we are aware of some analysis of it and have an understanding about its reality and the spirit with which it occurred. However, on another hand we are faced with several major problems in interpreting the events of such nature.

First Difficulty - Personal Opinions

I will present before you first of such problems which is actually a catastrophe in its own right. The problem is that with an incident like Karbala which was determined to be public and has become common amongst masses, becomes a victim of public opinions. When an incident becomes public to such an extent, then it also gets exposed to public scrutiny and becomes an area for public opinions and perspectives which gets added in its interpretations.

Let’s put Karbala aside and look at something else that is also common and is subject to public scrutiny, as a result of which it also experiences similar problems. An example would be religion itself because religion is for everybody and not only a particular category, or individual, rather it is for the old or the young the male or the female; everybody, the generations who have passed, the current generation and the future generation. It is related to everything and everyone, hence it is common. That is why when there is some religious work that is required then we use the phrase ‘I’m not the owner of religion.’ Or ‘He is not the owner of religion’. This is correct also, truly Religion is for everyone and no single individual can be its owner or caretaker.

The Quran also says the words  هُدًى لِّلنَّاسِ  means guidance for entire humanity, but it depends on the courage and ability of every individual on how much guidance he/she can acquire and fulfill their religious duties. Since religion is for everyone it is natural and we are all aware that it has been a victim of several issues. If it had not been for everyone then maybe it would not have faced all these problems. There are many professions and sciences, which are not for everyone, and because they are not common they do not face any problems. For example there is the study of mathematics, which is not for everyone only a particular category studies it and has an interest in it. Therefore you will see that there are no arguments or any fights. There are sects in Religion but there are no sects of Mathematics. A professor of Mathematics will never give a ruling of the murder of another professor due to a difference in a theory or by saying that I have written the formula this way and he has written it that way and so he is out of the circle.  This hasn’t been done in the past and if it does occur in the future then the people will only think that the professor has gone crazy. Sects cannot be accepted in Mathematics, Physics Chemistry and many other things.

Now in politics there are categories and also sects, and the problems Religion faces are also faced in politics due to the same reason that politics is also common and for the public. Mathematics is for a particular category, where the individuals specializing in it have the capability of understanding it and understanding how to obtain knowledge for it, how to use it and if there is a problem that arises then how to solve that problem. However, a religious person or a politician do not think like that, this is not because there is no knowledge in this but the only difference is that these two are related to public and the public is also a participant in it. Now if something is related to the public then several aspects have to be looked upon and several things need to be negotiated. The public is such a participant that it does not consider anything, the other side looks after every aspect of the benefits for the public but the public does not consider any of their objectives. As a result of this, something that is public or common will definitely undergo distortions, alterations, arguments because the public opinion and views changes continuously from one color to the other. So just being public can be dangerous for certain things. If you want to preserve something then it is best to ensure that the public does not hear about it. But on the other hand it is must for politics and religion to be public.

 It is not possible to put religion in a corner of a room, in a cover or in a religious school. Even though efforts have been made to take the religion away from the public and restrict it to the religious schools or mosques and not to let it enter our streets and our houses but this has been unsuccessful. There have been great efforts of making big buildings and then restricting religion into it so no one enters these buildings, but religion is strong and capable of overcoming these hurdles and reaching the heart of the people. Though this is good but then this also creates a problem. Religion is a public thing for everyone, a source of guidance for everyone. Now religion has come for everyone but it is not possible that individuals do not influence it. Religion influences individuals but then the individuals also influence it. Politics is also similar, it influences a common person and a common person also influences it. Now if you observe you will note that the main problems that have arisen in religion are because of it being public and it is not possible to simply ignore the public. The public’s opinion, benefits, happiness are important and sometimes there is a dispute between the religion and the public and as a result both participants need to be considered religion as well as the public.

There are several examples in history where you will note that religion has been compromised for the public and sometimes where the public has been compromised for the religion. This was just a sample to prove that if you look into religion then you will note that there are many problems, which arise due to it being public. Similarly, the Quran also faces problems. Other specialized books which are not public they have no problems. For example with computer books there are no arguments with them because they are to do with a particular category of people. That category of people reach that stage where they understand these books hence, there are no conflicts.

However religion is not only for someone who is ready to accept it but it is also for the person not ready to accept it. Someone who has the right to express their opinion about religion does so but so does the person who does not have the right to express their opinion. However, surely there should be a rule that even though religion is for everyone but to express opinions about religion there has to be some qualifications. You should be able to express your opinions but only when you are qualified and capable of expressing them like in other professions.

In religion and politics this does not occur, no one looks whether they are entitled to express their opinion or not. We express these opinions; we conclude matters, all of us consider ourselves to be Mujtahids (religious research experts) and Faqeeh (Jurists).  Everyone has their own religion! So anything that is public has the same problem, like Karbala.

This uprising is also public and hence being public it is also exposed to several problems. Karbala is for everyone, there is no single owner, and Imam Hussain (a.s) is for everyone and so this is related to everyone. Now the solution is not to make it restricted to only some people to avoid incorrect views, it has to remain public but there should be a qualification criteria and regulations as to when someone is capable of expressing opinions. This is the reason, that events like Karbala have been targeted by sayings, opinions and perceptions. Everyone has a different perspective and opinion. Someone who is emotional has looked at Karbala form an emotional point of view. Some with philosophical perspective looked at it with philosophy. Whatever was the inclination and orientation of the individual, the individual looked at Karbala with that point of view.

So the biggest problem that occurs is that when a person tries to understand something, religious or non-religious, in the understanding stage he experiences the capability of making or deriving his own conclusions.

Second Difficulty - Evil Instincts

Allah (s.w.t) has placed a capability in us of derivations, deductions and conclusions, which is not in principle catastrophic; however, because this capability is not well trained and fostered it acts like a naughty child, a small devil. No child was created naughty, every child was pure but everyone has been a child, even those who are very serious now have been naughty. All the children today will grow up and become serious and sincere, they become devilish due to the lack of guidance from parents, the environment of the family not being appropriate. It is not that the child is created with an evil character but due to several reasons the child turns into a beast. It is not the child that he is actually naughty but his environment has made him that way and the same child if raised properly can also be good.

Similarly in all of us there is an environment that exists inside. Allah (s.w.t) has created a very pure environment in us and this environment helps us with the power of understanding and this power helps us so much that it takes us to the point of making conclusions and inventions. Look around yourself and you will see that there are many things that were not invented which have now been invented. This is all a result of that capability of invention that has been placed inside us. Otherwise we would still have been traveling on camels, still eating wildlife. This is also the power of creation, which is in reality the power of thought, the power of comprehending. Thus there is a power of invention placed in us.

However this is only that when it matures then it invents, but when it is not guided instead of positive inventions it starts to do evil. This power is in all of us, Infallibles, fallible, educated, non-educated, a person living in the city or someone in the village, a person in the past or someone in the current era, religious or non-religious, everyone has this power. If given the proper guidance it starts to invent otherwise it goes to the wrong side. All problems come because of this and the first problem that this gives raises lies in the stage of understanding something. When we are trying to understand something this power is present and it starts to do evil. It is said tat Satan is always looking for an opportunity. The child needs an environment to show its mischief; alone he would not do this in an empty room because there is no pleasure.  This power of invention and thinking which has not been properly developed is also looking for an opportunity, it is not always doing evil, it gets an opportunity when you are trying to understand something. It waits for you to begin comprehending, once you open a good book and it gets ready to do its evil work. Like you read two sentences and you get bored and you look for the TV remote control to watch a film. These thoughts arise from inside and we do not know where these thoughts are coming from. Surely these are the devils work but which devil? The devil,  which is outside or the one inside? This glass has been broken, who has broken it? The devil outside- Iblees or the devil inside -your child? The glass has been broken by the devil but the devil is your own not properly raised child, the devil whom you made the devil.

Similarly it is said that the devil tempted me to do this but it was not Iblees  but the devil inside you, which has developed as a result of lack of guidance and improper training. This is the second biggest problem in the stage of understanding and comprehension, that it shows its evil. Now evilness itself is different, the children from villages will do mischief in a rural manner whereas those in the city in a different way. Now this power does it works on the thinking, it makes you think wrong, as a result of which evil ideas arise in you from inside. This is the problem in interpreting something like Karbala.

Whenever we reach a stage in understanding religion, Quran or anything related, and we start to ponder; one of the ways it does its evil work is to prevent us from actually pondering, to make the subject look boring. However, it is not the same method adopted each time by this devil inside, sometimes it may want you to read also. Like it is heard that someone was sleeping when the devil came to wake him up for Fajr prayer. The person was surprised because it is known that the devil wants you to sleep, He asked the devil why are you waking me up, I know there is something evil in it? Though I don’t understand this, apparently it seems like a good deed. The devil says never mind I am doing a good thing for you otherwise you would have missed your prayers. The person says no, even though it is a good act, but because it is the work of the devil then there is something suspicious about it. Imam Khomeini (r.a) used to say that whenever America starts being good to us look at it from a suspicious point of view, whenever you receive a message of good from this master of devils then do not be happy but be very upset because there is sure to be something very evil about it. If there is an evil message from them, then be calm about it and be assured that it is there evilness that has come through. So, the person who has been awakened by the devil says that I will not read my prayers until you tell me the reason of waking me up like this. The devil says that the reason was that you are a very punctual person in terms of offering your prayers on time. You are proud of this also that you always offer your prayers on time and you look at other people with arrogance that they get delayed and read it a bit later. You consider yourself to be superior to the others. Now, today you were getting late and if you would had woken up later your prayers would have been delayed because of this your pride would have suffered and I did not want this arrogance to go. I always wanted you to be arrogant.

You see that there are so many evils working that the human being has to ask the devil himself for the evilness in the action. This happens, no one is more religious then the Prophets or the Imams however, and they always used to talk to the wrong doers with kindness and never with arrogance. If you have been blessed with guidance then thank Allah (s.w.t) and do not become arrogant. This is the first evil. Satan loves such people who reach guidance but then become arrogant, he himself was arrogant. This is the opportunity for the Satan. In the Quran Allah (s.w.t) addresses Satan and asks him why he does not bow to the Caliph that Allah (s.w.t) has created and he answers that he is better then him. So, whoever utters these words that I am better then the rest then he is the Satan. You should be humble. The angels never said that they were better but always said to Allah (s.w.t) that you know better. So the Satan does many intricate evils inside us. One such devil is the underdeveloped power of thought and it only starts it evil when you want to ponder over something. It has pledged to ensure that we do not understand something properly. Like the Iblees who has promised that he will tempt us to do wrong similarly this power has also promised to ensure that you will not understand something properly.  Hence when this problem arises it changes the unreality into reality and presents that. There is a difference between thoughts.

There are two things you know of opinions or stories. There is a difference between opinion and story, whenever this power rises in us it creates an evil thought within us. You would have seen historical books which are actually stories; the history has been presented to you as a story.  History is the reality of the events but the thoughts and opinions have converted it into a story. Someone who likes the story can make it into a drama, a film. When we watch it we do not say that this is a historical story but we say that this is the history, there is no distinction. The world of faith, religion, and politics is like this, wherever there is a stage for pondering this evil thought shows its work. You can look into many chapters of Imamat and Prophethood and you will see that lives of these personalities have been turned into stories and it is the religious people and even scholars who have added stories around these personalities as history.  This gave the excuse for others to dispute on our religion on the basis of these stories. For example Imam Al-Hujjat (a.t.f.s.) an Imam, Infallible, a Caliph of Allah (s.w.t) has been turned into myths and stories of types when told to people, they enjoy listening.

It is through this power of thinking that Karbala is also affected, hence history is now converted to a story and this  has been opened to everyone for stepping in and expressing their views. Like a poet came and wrote a poem about it to express his views and we accepted it to be history. Now, if we come to do an exegesis, then there is already in front of us all these self created opinions, imaginations which become the major obstacles in the correct analysis of the subject thereby reaching its reality. How will we reach the reality? This is the big problem related to a public topic. It is a target of catastrophe. We cannot simply get rid of the public aspect because these are meant to be public, but this does not mean we can give anyone the right to tell a story about it, express his or her own opinions about it.

There is a third way, which is the correct way and this is to ensure that reality remains reality for us. You will see that Prophet Mohammed (s.a.w.s) being an infallible is infallible in thoughts and understanding also not only in actions. He cannot understand anything incorrectly, but still in His (s.a.w.s) supplications he says “ Rabbe Arinil Ashyakemaha”

“Show me the reality they way it is” Why is he asking Allah (s.w.t) to show him the reality as it is? To give an understanding of the things as the things are and not as they appear to be, not that they appear to be something and are something different. This is a great supplication of the Holy Prophet (s.a.w.s) where there is a lesson for us as he himself is infallible and sees things as they are and not as what they appear, but we see things as something else where in reality they are something different. He is teaching us that look into history as history is, look into events as they are, look into Quran as it is, do not include your own personal opinions, thoughts and imaginations into it.

Third Difficulty - Narrow Minded Vision

The third problem in interpretation of something like Karbala is the unfamiliarity. With Karbala there is so much depth to it that even if  assume that there is a mind free of the evil of thought ,but still this pure thought need to be matched with the depth of the event as well. When a person comes to view this then the thinking should also be as vast as the event.

 If looked with closed mindedness at a very broad event then the broad subject will look closed as well. This is obvious, does not need clarification if you are looking at a very wide scene through a small hole then the wide scene will now look very small. Allah (s.w.t) has created this universe to be so big, so big that it is incomprehensible. Our milky way is only a part of a millions of such milky ways. In each milky ways there are millions of stars and planets and systems and our solar system is only one such system. Earth is a smaller part of the solar system, what is the position of the earth in comparison of the universe? On earth we do not live everywhere, when you ask someone where they live they will not say the earth; you will give your area name, your street. If someone on the street asks for your address you will give your house number. In the house we are restricted to a bed. Now compare your presence to the universe. To understand this universe we have such a small part and we are ordered to look at the universe. He has created such a big universe how can I possibly look into it, my observation will be closed-minded. When we look at something vast with closed mindedness then that thing also appears to be small but if we look at something small with broad mindedness then that also looks vast.

Karbala is also as vast as the universe and to look at it we need a very broad perspective otherwise when looked at with a narrow mind then it will appear to be small. So when someone comes to interpret Karbala, Quran or religion they need to broaden their perception. Hence in the Quran Allah (s.w.t) says to Hazrat Muhammad (s.a.w.s) to look into this universe but first develop the broadness in perception. Has Allah(s) not created in open-mindedness in us?

Even for a common person, Allah(s) says that when He wants to guide someone then he creates an open mindedness in that person. Narrow mindedness is going to lead to misguidance. It is not possible for a close minded person to interpret Karbala, therefore it is important to add to your personality and your thoughts this broadness of vision before preparing to interpret Karbala and then you will see some realities in Karbala, then you will see a philosophy in Karbala and then you will see a message in Karbala. If you look into reality of Karbala then create a vast perception.

Such a perception was there at that time when Karbala had occurred. When Ubaidallah Ibne Ziad addressed Lady Zainab (s.a) and alleged here, a close-minded person addressed an open-minded person, this is what close-minded people do, they allege, there is no kindness in their tongue? He said in an insulting manner to her and said how did you find Allah (s.w.t) in Karbala? What was the reply? I found Allah to be beautiful, more beautiful then ever. This is the perception that is required when looking at Karbala, then only like Lady Zainab (s.a) we can see the Jamaal (Grandeur) of Allah (s.w.t). What do the closed minded people say?

If you listen to the elegies (marsiya and nauha’s) of closed and narrow minded people, you will very often come across these phrases as There was no one to give water to Hussain (a.s) and his family, Allah you didn’t give water, there was no one to save you, Allah didn’t save you, where were you Allah at that time?

These sentences hurt everyone including Karbala. Look at the language, now look at the language of some one with a broad perception. Alhamdolillah, she (s.a) is thanking Allah for choosing them for this mission, giving no one else the opportunity (Taufeeq) to fulfill this. Without this perception you cannot see Karbala and see the Jamaal (Grandeur) of Allah (s.w.t). Have you ever heard this being said? But this is what she is saying? How did she look at Karbala? With what perception? She will say; whose daughter am I? For whom was this ayah of Quran revealed? I am from that family for whom Allah (s.w.t) created vastness in them. If looked from this point of view you will see Tauheed (Monothiesm) in Karbala and this is presented everywhere. Hence you will only see the reality of Karbala with such a vast perception. Karbala is such a deep and furious sea that just by diving twice or thrice, they were not able to retrieve the hidden jewels. It has many treasures and it is not possible for everyone to drown into the depth of this sea and retrieve these treasures from its depth. Hence, you will see that those who read about Karbala, learnt its philosophy; its principles and rules are able to do so.

At that time also, people were taking things away from Karbala someone taking the Turban of Imam Hussain, someone his ring, someone his shoe, others were taking things from his tents. Someone gave water to the children and got a good deed, someone helped someone and got blessings. The thieves got something; the murderers got something and the observers got also something. The followers of Karbala also got something, some got mourning, some got the blessings for the hereafter, and depending on the capability of the person they took that away from Karbala.

Also, in this century someone by understanding about Karbala also took something away. You will see that to jump into this deep sea also requires courage and this great personality Imam Khomeini (r.a) said we have something, this religion, this governance, this control, this Wilayat, we are something in front of the super powers and the super powers are now sick of us. Where did we get this? He says “From Karbala”, from those in Karbala, not the Iranian nation or anyone but it is Karbala which gave us this. It is not that the doors of Karbala are open to a few and closed to some you can get everything from Karbala, if you take a heart full of love you will get a treasure. 

Whatever, you want you can get from there; it only depends on the person who is asking what he is asking for. You can see that even the looters were given something, the thieves as well, no one was returned empty handed, the historians, the scholars whoever went in search they got something. Imam Khomeini (r.a) also got something from Karbala.

 In this century such a great revolution was given. As long as there is someone to take from them there will not be an instance where anyone will be refused. If someone wants to interpret it then they need to improve their vision. When our eyesight weakens then we use spectacles to improve it. For example sunglasses, the only purpose of theirs is to reduce the light, wherever there is an intensity of light then the sunglasses will reduce that light. The reason why we use sunglasses is because we are not capable of coping with the light. Similarly, our perception can also be blinded with the intensity of light from an event like Karbala. So, you drop a curtain in front of your eyes so that the light of Karbala will not blind you. So with this restricted vision what will you see in Karbala? How will you see Karbala through this vision? What will you understand through this vision? So, who understands Karbala? How many people were there to see Karbala at that time?

 The Kufi’s wrote letters to invite Imam (a.s), but did they understand Karbala? At that time there was a population of hundred thousands around Karbala, in the convoy of Umar ibn Saad there were thousands of soldiers, those who did not come to Karbala, the spectators of Kufa and Shaam were also thousands but in reality only 72 reached Karbala with Imam(a.s) so in reality they were the only ones with the capable vision of understanding Karbala. They were able to see everything and they had the correct understanding. In the same plains there were those whose vision was blurred, the spectators’ eyes were also blurred. Try to estimate the population of that time; from the whole population only 72 were able to correctly interpret Karbala because once someone has understood Karbala then they will not be standing on the side or they will not be the spectators.

Similarly this is also the case today the same amount of people are actually understanding Karbala today. The proof is that if more people would have understood Karbala then there would not have been this delay in the Reappearance of Imam AL-Hujjat (a.t.f.s). This period would have not been this long if the reality would have been understood. It is surprising that we say Karbala, Karbala so much but still it needs interpretation. This is one problem; the other is that there is no balance between the interpreter and the interpretation of the lesson. He is a person with a restricted vision and Karbala is a vast ocean. Unless he develops his perception it is not possible that he will be able to interpret it. This also applies to Ghadeer and all such incidences. It is essential for us to pray that we obtain such a vision that we can do justice to the analysis.

Consequences Of A Narrow Minded Analysis

As said the topic of Ashoor and Karbala and the Character (Seerah) of Imam Hussain (a.s) is dependent on an exegesis like many other topics. No one can challenge that without an exegesis he has understood this topic. In that era also, now also and in future also it needs an exegesis. I talked about and listed down 20 popular opinions and exegesis on this topic, which came in the minds of certain elders and scholars. Then I also said, that the exegesis of Karbala or event of the Ashoora, this holy uprising and events like are very difficult to do an exegesis, it is not necessary for all do an exegesis. This is because existence of a close association between the subject and the one who is doing its exegesis is an essential criterion of doing an exegesis. The one who is analyzing a scene and the scene itself should be similar in their expanse. A narrow vision cannot do an exegesis of such a deep event, and we have seen the outcome of such an approach.

Maulana Room has a given a beautiful example of such an approach, when the scene is big and the vision is narrow, the outcome of analysis which comes out turns to out be a mockery of thoughts, visions and opinions. This is because opinions are formed only when a vision looks at a scene. When vision falls on a scene then an opinion comes into an existence. Hence the limits of opinion is not limited to the scene, it is limited to the vision and perception of the scene. The bigger the vision the bigger will be the opinion. Scene at times is much bigger then the vision, hence the opinions formed for such scenes would be several, like that of universe. Since universe is very vast, there are vast opinions about universe also. Opinion is under the control of vision and not under the control of scene.

The example which Maulana Room presented was that in a closed dark room an elephant was placed, then many analysts and visionaries in an organized form were sent inside the room to see what is inside the room. It is natural that since the room is dark they cannot see anything; hence they had only felt it with their hands inside the room to form the opinion. Here it is necessary to mention that there are some people who always say that we don’t have time, we are busy with our routine work and jobs, and they want the results in few sentences only.  But this does not works out in many cases, at certain places you need to stop, be patient and give time to understand something. In this example story also, many came inside the room in a rush and within a short time attempted to gather knowledge about what was inside the room. One touched his hand and went out; other did the same thing, third also followed the same way. Whatever they could feel in rush they did, like we say that we only have limited time of 1 year, 2 years only to study in the seminaries (Hawza’s), in this short time the elephant could be understood in a limited form only.

The acquisition of knowledge depends on how much time and opportunity we spend to gain it. One person enters in a rush and touches it, his hands hits the tail, when he goes out every body asks about what he saw inside, he replies that a broom is hanging inside the room, as he only touched the tail. Because of his rush and because of his narrow vision the big elephant has changed into a broom. That’s why who ever looks in a rush at this universe for them the universe appears just as a broomstick. But who ever watches it with prudence and patience they get entirely different views about this universe. So some said that this is a pillar, a throne, according to another it was a fan inside. Every one presented his own opinion, but whoever watched and touched the all the parts of the entire body of the elephant he found it to be an elephant. Thus current vision is that which is comprehensive and not formed in a rush, that which is done by analyzing by every aspect of the case with patience and endurance. Thus we should reserve time for acquiring knowledge. We should save time from other places and use it for such things. It should not be that we should save time from religious gatherings, mosques, Madrassa's and then waste it in shopping centers, markets, festivals, in unfruitful journeys and on road. This is a loss deal where we save the time from our lives and spend it on roads. It is necessary to save time, but it is important where do spend our saved time. We should save time spent on the road and use it for such things and not vice versa, else it is an extravagant act of life.

Hussain(a.s)- The Best Interpreter Of Karbala

The explanation and exegesis of the event of Karbala is very difficult and extensive. It is a deep ocean and stormy ocean from which big waves rise and it drowns in it those people who look inside it. Many have sunk into that ocean and drowned themselves,   and did not derive any benefit; some assume that they have taken benefit from this ocean of Karbala by pouring some drops of it on their heads by sitting on its shore.  This is only a kind of good feeling and nothing else. To reach is surface preparation and consent is required. Anyhow it was only a kind of pretext which was presented. The question now is that which of these interpretations / exegesis should we regard as genuine and we should prefer, which interpretation is that much appropriable, which explanation can take us to the soul of this event.

If we look inside the sayings of Imam Hussain (a.s) he himself is the best commentator of this event. Though the companions of Hussain (a.s) have also done it, and those who were saved from Karbala also did the commentary on that dreadful event. But the best personality is Hussain (a.s). This is also because he meets those essential conditions for doing exegesis, means elimination of those difficulties. One of the difficulties as mentioned before were those satanic instincts which come inside human being when he sits to do analysis of divine events. This difficult is not present if we refer to Imam Hussain (a.s) as the commentator of this event because he is an infallible. An infallible can never do mistake in understanding and also passing it forward. The other difficulty and condition for analysis was to have an opinion as wide as that of event.  Hence here, the way the event of Karbala is wide and vast, the vision of Imam Hussain (a.s) is also that much wide and vast. In fact Hussain (a.s) is the pioneer of Karbala, inventor of Karbala, It came into existence by the hands of Imam Hussain (a.s) and those who tried to convert it into the Karbala of Yazid have failed. And at last the entire world watched that it was only the act of Hussain (a.s). And it is mentioned on the pages of history that this is a Karbala and Ashura of Hussain (a.s). So we should only commemorate this as the Karbala of Hussain, in the memory this great master. We should view this event through the eyes of Hussain (a.s), as I mentioned before that all the interpretations of this event are not genuine, and some of them don’t even have any links with the Holy personality of Hussain (a.s), and they are a clear outcome of rush and shooting in the dark.

But some of those mentioned before are genuine. Although we cannot say that they are compact explanation. Because everyone has peeped into this event with limited vision and has established his views and explained them to some extent. All these things referred to in these genuine commentaries were present in Karbala, but still if a person looks inside with a broader vision we can see something else.

The Philosophy Of The Uprising Of Imam Hussain(a.s)

   Why did Imam Hussain (a.s) rise? Why the mission of Karbala did come into existence? Why the movement of Karbala started? It has to be known and explained. Hussain (a.s) did not leave even this work of explaining and commenting on the purpose of this mission to others; He got martyred only after doing this work. Many of us have the habit of leaving our work for others to do by making excuses. He (a.s) did not rely on others to do this work, he did it himself. He did not leave it to others to come later and do incorrect commentary on this event. It was not that just when the time for his martyrdom was near he asked for sometime and did an exegesis of this event. It was not this way, he from the beginning of the mission itself started to do the commentary and exegesis of this event. A best exegesis and commentator is the one who explains his purpose before starting the work itself, he does not waits towards the end to specify the purpose of his work. Imam Hussain (a.s) at different stages of his mission clarified, specified and commented on the purpose of his different actions, movements and the purpose of his overall mission.

          The different accents which Hussain (a.s) adopted were in fact the confirmation of that motive which he announced on the very first day of this movement and abided by it till the afternoon of the day of Ashoora. What was this thing which made Imam (a.s) start this uprising?

Imam Hussain (a.s) is really a sublime and a great personality, and he has presented in front of the world a vast scene and has equally explained its vastness also.   There is one difficulty which is experienced by all Infallibles, it was faced by the Prophets and after them the Infallible Imams, Saintly personalities and even the representatives of Imams faces the same difficulty. Even when the last awaited Imam (a.t.f.s) will reappear he will also face the same very basic difficulty, every person whom Allah elected/ allocated or aroused for any particular mission such as prophets faced it.

          And every one amongst them tried to solve this problem, Hussain (a.s) also did the same thing and for the solution of this difficulty this event came into existence. This is the reason we recite Ziarat-e-Warisa for Imam Hussain (a.s).He is the inheritor of Prophets. In reality the event of Karbala was the legacy, heritage of prophets, therefore he is known as the successor of prophets (Waris-e-Ambiya). So it is manifested that it was connected earlier and it was a succession with prophets. On the other hand Hussain is also a Role Model (Uswah); it is his saying

“I am a role model for you”
(Mausuwate Kalemate Imam Hussain (a.s) – Pg 377)

If we consider the saying of several other Infallibles (a.s), specially this one:

“Hussain (a.s) is the lantern of guidance; he is the ship of salvation.”
(Uyuno Akhbar e Raza (a.s) – Vol 1 Pg 59)

If we consider these three sayings, of being a successor of Prophets (a.s), being a Role Model (Uswah) and then a guide and ship of salvation, we can derive an interesting and thought provoking conclusion.

 So let us consider the first statement where it is said that Hussain (a.s) is the successor of prophets, this associates Hussain (a.s) directly to the past. Where as the tradition that Hussain is the ship of salvation associates Hussain (a.s) to the future. Now we can see two aspects of Husain’s (a.s) personality, one aspect that connects him with his ancestors and the other relates him with the nations (Ummah) after Karbala. Waris (Successor) and Uswa (Role Model) are two subjects. He cannot be a Role model for the earlier ones, he is the Uswah (Role Model) for next generations and he is the successor for the earlier ones; his ancestors. Hussain (a.s) is the successor of someone and he is Uswa for some one else. All the secrets and facts can be deduced from these two aspects that why Hussain (a.s) made this uprising (Qayam), If, God forbid, we did not have any explanations of Karbala from Hussain (a.s) himself even then also these two aspects would have been enough for us to explain the event of Karbala. That Hussain is successor and the Uswa.

Hussain (a.s) - A Role Model

Uswa means model/Role Model. As it is stated in the Quran,

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
“There is a great model in the character of prophet (saws)”
(Surah Al Ahzab, Ayah 21)

          Though this simple sentence needs ample of explanation and analysis, it is not so simple and clearly manifested. The meaning of Uswah is not yet clear to us and the proof of this is that till date we have not accepted the infallible personalities as our role model (Uswah). To listen to someone’s instructions and prohibitions (Amr o Nahi) does not mean that he is our Role Model. If the prophet stops us from doing something and we avoid it, it does not mean that prophet became a Role Model for us. But it means that we followed and obeyed him and we are subjected to him (Ita’at). But we have not accepted him as a Role Model for us. Role Model (Uswah) is some steps beyond this obedience (Ita’at); therefore it is possible that we are the followers (Mutee) of prophet but still He might not a Role Model for us. As in the Quran it has said separately about

أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ
“..Obey Allah and Obey the messenger..”
(Surah Nisa, Ayah 59)
and
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
“There is a great model in the character of prophet (saws)”
(Surah Al Ahzab, Ayah 21)

It has explained separately, both the sayings are different, one thing is not discussed in both the verse. But in fact Quran suggests that we should follow as well and accept the prophet as Role Model for our lives as well. It is essential to be obedient. We obey many but they are not Role Model for us. E.g. aren’t we obeying our parents? But it is not compulsory that the children who obey their parents, their parents are also Role Model for them. Role Model (Uswah) can be any one else, it can be a neighbor, a teacher, a historical personality, but still they do obey their parents. So it manifests the difference between accepting some one as Role Model and obeying some one. The effect of the Role Models lacks in our lives and this is the sound proof that we are unaware of its meaning. We don’t have much scope to discuss in more details about Role Model (Uswah) here, this needs a separate discourse to understand what is meant by a role model, who should be a role model and why is a role model essential in our lives.

Unveiling The Curtain Of Karbala

Thus these two aspects of the personality of Imam Hussain (a.s) where he himself says that “I am your Role Model” and on the other side the other infallibles are saying that Hussain (a.s) is the successor of different prophets, and by specifying name of each prophet they have referred his successorship. This is enough to understand the reality and philosophy of Hussain’s (a.s) sacred uprising. Now we need to unveil this purpose.  Interpretation (Tafseer) as a terminology means unveiling something (Kashfe Qina) which is veiled or hidden. Because the veil of words covered the meaning of Quran and a commentator comes to unveil it and then only we can see then the actual meaning.

Now using these two aspects of his personality let us try to unveil the curtain, and try to understand the connection of successorship and role model with Imam Hussain (a.s). The difficulties which prophets faced, Hussain (a.s) got all the things from prophets in legacy, he received in inheritance from the prophets even the difficulties and calamities of Prophets. The way Hussain (a.s) is the Role Model in all the deeds, actions and virtues for others he is also a Role Model in this field also. The difficulty which was experienced by the prophets, the Quran has mentioned these difficulties.

Senselessness Of Ummah - A Legacy Problem

First of all the prophets about whom Quran has mentioned so elegantly and talked about these difficulties is Hazrat Adam (a.s) but after him the Prophet who faced difficulties in regards to his community as mentioned by the Quran is Prophet Noah (a.s). The Quran has discussed in details about this actions, movements, objectives, mission and his difficulties Then Prophet Ibrahim, Prophet Isa, Prophet Moosa and then specifically Prophet Mohammad (s.w.a.s), all their difficulties has been discussed by the Quran. The stern difficulty which prophets faced and which comes as a great hurdle in the work of guidance towards the message of Allah and because of this difficulty so many people remained bereft of guidance, they were born misguided and died misguided. That basic difficulty was senselessness (behisi) of people, which was experienced by all Prophets. This senselessness was towards righteousness (Haqq).  The domain of righteousness is very vast. Ali (a.s) says about righteousness as “Righteousness is vast to talk about but very difficult and narrow to act upon”.

It means you can talk and deliver long speeches on the subject of righteousness because it is very vast. But the moment you start to adopt or act on righteousness you can see that it is very difficult to act and implement, you cannot put your step everywhere, and it is not that every step which we take is the step of righteousness. The steps taken towards righteousness are special and very specific. This is the most subtle and elegant interpretation of righteousness made by Ali (a.s), and more over Ali (a.s), has proved it in his own life.

Righteousness is absolute in nature whether it is in regards to Allah or towards an ordinary man. This means that it is not enough for us to deliver our rights only towards Allah, the rights of people, the rights of society are equally applicable to us. To be senseless towards this righteousness is a social difficulty.

Senselessness - A Weapon Of Tyrants

This senselessness comes through different stages, it’s not that man is senseless from the very first day. Senselessness means to be in the state of unconsciousness of mind. E.g. if someone becomes a patient and he wants to be operated immediately in which one of the part of the body has to be amputated, thus to save him from pain his body should be made senseless. This senselessness is only related to pain, means in that way patient will not feel any pain, and when we don’t feel any pain than a doctor can do what ever he wants with the body, rip it , smash it, eat it, throw it away,  the patient will not feel any thing because he is senseless. So towards whatever thing man is made senseless, then the presence and absence of that thing remains the same in relevance to feeling and sense. So even though he has severe pain going through the body but since the body has become senseless there is no feeling of the pain. It is natural when someone looses the sense of feeling the pain, then his destruction is very near, because pains are signs of problems and diseases, and if he does not feel the pain, he remains ignorant to the diseases which will eventually kill him.

  You can see around you now, it is very common that our societies have been senseless to social pains. You can examine yourself by nipping a needle in your body to see whether you feel the pain or not. If you feel the pain than it is clear that you are from those who feel the pain and you have the feelings of sense of pain.  But when this same person, who feels the pain of his body, leaves his house with a full stomach and then when all over he witnesses empty stomachs, starving people, sick people, oppressed and diseased people he just passes through them as if he hasn’t   seen any thing. You can feel the pain of a needle pierced in your body, this is your bodily pain, but you can’t feel the pain of these people around you. This is because your body is alive but your hearts are unconscious and it can’t feel the pain. 

How many times we come across such catastrophic scenes, but none of them creates the least pain in our hearts. How many news do we listen every day? We get information of several such incidents and events, but how much pain do we feel? We don’t need to go far to see senselessness person, we can see it in our own selves. When a human being does not feel the pain, then it is definite that the source which created the pain, he will remain careless about that also. Specifically when senselessness reaches to an extent where he looses the sense towards the pain of righteousness also. He then witnesses scenes of injustice and oppression but he cannot feel the pain. This kind of senselessness is not innate, man is not born senseless. Moreover, Allah has created him sensitive. Therefore the child weeps immediately after his birth, and if he doesn’t weep we try to make him weep. Man dislikes every kind of pain and weeping, when the same child weeps later on parents become very worried and sad and prays that may he never weep.

  But on the first day of his birth parents themselves try to make him weep. It means that this is a call of life. In this weeping we can find the presence of life. And if the child does not weep it shows that he is senseless. And a senseless person does not live long. This is because senselessness takes a human being towards death. Hence we slap the child, pierce needless so that somehow the child weeps and cries, so that we should know that the child has sense in him. Thus every kind of weeping is not an innovation (Biddah). There are certain types of mourning which are signs of life in human being, they tell that this person is alive and sense and feelings are present in him. And if he does not cry, make him cry. And if he still does not cry at least make your face as crying so that we know that you are still alive and not going die to soon.

How senselessness does develop in a human being? Senselessness is a very important subject and ideally we need few days of discussion just to understand how senselessness develops in a person and then a society. Today there is a medical technology in which there are some doctors who learn to do the surgery, and there is one technician with him who tells the way to make the patient unconscious. This technician is known as an “Anesthetic”.  At times even the surgeon is not having the knowledge to make the patient unconscious, he relies on this technician. This technician is only taught to that extent that he can make people unconscious and make them senseless so that afterwards the surgeon can do anything with the patient and even tear apart the body. In a similar way there are some people who have been assigned with the work to make the nations senseless; they are technicians of senselessness. Some cruel and oppressive surgeons who do the operations of nations, they cut, tear and eat them, but to do these operations and ripping, it is necessary to make the nations senseless.     

 For this senselessness they send these technicians, this special kind of senselessness is created in the nations through their tongues, through pen and pulpits, book and media. So they use all the means and mediums to create this senselessness in nations. Why? Because when these cruel rulers tear your stomach, and chest, when they destroy the visage of nations then the nations should not feel this operation. Their specialized anesthetics of senselessness are very skilled and educated. And they make the nations’ senseless in such a way that the nation cannot feel its being torn into pieces, because they are very skilled. Moreover nations feel as if they are attaining progress, developing and entering into a different world.

   At times senseless persons talk nonsense; in fact in this state people talk more nonsense. If someone is writing and talking in the state of senselessness it should not be said that he is giving a lecture, rather say that he is talking nonsense. Whatever is said at the time of senselessness is nonsense and idle talk. Therefore senseless nations talk nonsense more whereas Awakened nations act more. This is one sign of senselessness that they talk nonsense.  It’s not that who ever is senseless his eyes and tongue are closed, as much this senselessness is deep, this nonsense talks enhances. Therefore don’t say that senselessness is the evidence of life. Many of the discussions from pulpits and mosques are the collection of nonsense talking delivered by people in state of senselessness. Thus making nations unconscious and senseless is a skill.

  How the nations become senseless? As we can see that human being faces ample difficulties regarding their daily life such as financial, social and family problems. To remove and evade these difficulties they purchase and create senselessness in them. They take refuge with the support of drugs and alcohol. By using such means of senselessness just for a short time they acquire some pleasure. And you would have seen that only their sense of problems is eliminated for sometime, not that the problems are solved. Their debts don’t get paid off by using drugs and entering the state of senselessness. Whey they come to sense, they see that the debts are not paid, in fact the interests have gone up now further. This adopted senselessness cannot solve their problems.

The Beginning Of Senselessness

Senselessness begins from carelessness (beaytnai). Carelessness is a simple word; it means to show lack of concern and attention towards something. This in fact is a very first step towards senselessness. The end and conclusion of a careless person is senselessness, senseless of heart.

For example, you see a beggar one day, and you just watch him carelessly and walk away. You watch the same beggar the next day but don’t pay any attention again, but the person who is watching beggars carelessly for many days, one day he will become totally careless and senseless in the matter of beggars. The feeling of concern towards begging has died in him. Narrate as many woes and worries of humanity and poverty in front of him, he will pay no attention, it wouldn’t effect him. He has become senseless. Why has he become senseless? Just because of lack of concern and attention. Small and minor things sometimes become big matters. Habits are just like the birth of human being. How human being does get born? Just with a very insignificant drop of semen. If you try to weigh that semen with which man comes into existence then perhaps you won’t even be able to find out the appropriate weighing machine. This is such a weightless and insignificant thing, which cannot be even seen. But this same insignificant drop of semen when goes into a suitable and safe environment, grows and nourishes there and turns out as a great body. And when it comes out as a body, it still continuously grows, and becomes a very well healthy human being. Habits are born and nourished in the same way. The semen of habits is also similar in nature. The place where human existence nourished is in a woman’s womb and loins of man, but the womb of habits is in women as well as in men. A single insignificant action enters into these wombs as semen then these wombs nourish it and it manifests one day as a staunch and firm habit, it gives birth to the habit. And when man’s existence gives birth to a habit then this habit doesn’t stop, but continuously grows. These big druggists whom you see taking drugs all the time, they also started with one single small doze one day.

 As we often say when we are going to some undesired or forbidden place that we are just going once, but we don’t realize that this one move can turn into a firm habit. Thus if religion stops us from sinning, it does not mean that when we commit or get involved in a sin then at that time we should stop and come out, but we should kill the cause of sinning before its birth. We should not even look towards sin; this is an arrow of Satan.  If the semen of habit went into that womb and gets born as a firm habit then you cannot control it. Therefore you should do abortion of sins before it is born; we should do a planning as we do family planning these days.

  It is not that you control it after birth because this is an illegitimate child, which when comes into existence once, cannot be trained on the right path.  We have left the womb of habits free without any birth control measures, but we are doing family planning for the birth of human beings.

The bad habit which affects an individual is called as a disease, but that which gets on to a society is an epidemic and a plague. If one or two persons catch fever, we say it is fever, but if entire locality catch fevers, then we say it is a plague. Senselessness at times is in one or two persons, still it is dangerous but not so much, but when this senselessness becomes a nature of the entire society then it is an epidemic. And epidemics you know very well can eradicate a complete society. There are such dreadful cases in history where plagues of cholera and malaria have cleaned off complete towns and big societies.

Senselessness - A Social Epidemic

The most stern and dangerous epidemic is senselessness, that too when a person becomes senseless towards righteousness. Righteousness gets stampeded in front of the person and he does not even expresses grief over it. It is not that he does not interferes or protects righteousness, he is senseless to the extent that he does not even expresses the pain , grief and a single sigh towards these unjustified acts. This senselessness gives birth to big issues and becomes a cause of big tragic incidents. And the most tragic incident in the history of humanity is when an inviter and provoker towards truth, who is aroused and send by Allah(s) becomes isolated. When a community becomes senseless a Prophet like Noah (a.s) becomes isolated and alone. And then he says:

رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا
“ 0 my Lord! surely I have called my people by night and by day!”
(Surah Nooh, Ayah 5)

I invited them in morning and evenings, but my invitations did not affect them at all, in fact it kept them away. This is because when a doctor invites those afflicted with epidemics, the epidemic does not allow them to come near the doctor, it takes them away. An epidemic hurt society gets away from the doctors day by day. This was the pain of all Prophets that they were associated with senseless societies. The reason they were senseless was because they were careless about small and minor rights and thus became senseless towards major issues of concerns. This series of Prophets kept on going till it reached the Last Prophet (s.a.w.s). And you have seen that even our Last Prophet (s.a.w.s) was also aroused and sent in a senseless society of Mecca. What was the reason for migration of Prophet (s.a.w.s) from Mecca to Medina? Though the center was Mecca, Masjidul Haraam was in Mecca, Kaaba is in Mecca, it was a place of revelations. If Medina had to become a center later on then He (s.a.w.s) should have been sent to Medina from the beginning itself or at least he should have been told before Bethat (day of declaration) that He (s.a.w.s) should move to Medina and the first revelation of verses will start from there. First revelation comes in Mecca and then after sometime He (s.a.w.s) is asked to leave Mecca. Why? Because Mecca had become senseless and hence no revelations will descend in Mecca now. He (s.a.w.s) was asked to move to a sensible and a just land of Medina.

    Medina was a caring and concerned society. Though there were no Muslims, but Jews and tribes of Aus and Khazraj were not senseless. And although the citizens of Mecca were relatives but they were senseless and unconcerned towards righteousness. Thus, Allah (s.w.t) moved his Messenger (s.a.w.s) from a senseless society. This migration was a migration from senselessness towards people of sense and concern.

This was the legacy which Imam Hussain (a.s) also got as inheritance (a.s). You can see that in the event of Ghadeer after the death of prophet, in this major event what happened was same. Today all are astonished at isolation of Ali (a.s) despite of such a big declaration event of Ghadeer, if you ask the Ahle Sunnah (the Sunni sect), they are not willing to accept this, that if prophet has selected his successor himself then how come those manifested and pious, crusading, esteemed companions of prophet denied the words of the Messenger (s.a.w.s). And sometimes such questions arise in the minds of Shia also, how is this possible? Yes, this is possible, this happens when man begins to show carelessness towards righteousness and justice, then this carelessness one days turns into senselessness. And when this gets turned into senselessness then even if  Prophet declared Ali’s (a.s) leadership on the 18^th Zilhajj and  demised on 28th Safar, within two months ten days this carelessness ended in senselessness. Therefore on the day He (s.a.w.s) passed away, not a single person was ready to defend righteousness. The only figure in Medina who stood for righteousness was Zahra (s.a).Why only one person?  Because this person has never demonstrated carelessness towards righteousness. She never disregarded even a  small right. She was forefront in the matters of righteousness and justice. But when ordinary doors were knocked for support for Ali (a.s), there were senseless people behind them. Even today many knocks are given on the door and we just open them to request the beggar to go somewhere else, we don’t care for the needs of the needy. There is a tradition in Nahjul Balagha where Ali (a.s) narrates from Holy Prophet (s.a.w.s):

          “The beggar who comes to your home, doesn’t come himself, but Allah sends him. He is the messenger from Allah who comes to  you, but you deny him of anything.”

These small denials of rights of individuals is carelessness and whenever you will show lack of concern you will become senseless.

Senselessness Towards Yazid

Now this was the nation (Ummah) and Imam Hussain (a.s) on the other side. Imam Hussain (a.s) observed that the carelessness of this nation has turned into senselessness. The sign and proof of the nation being senseless was that a man like Yazid becomes a Caliph. As I said before that you should ask the philosophy of this uprising from Hussain (a.s) himself, as to why he ruined his rest and peace of life, took his children, wife and relatives to battle ground and the event of Karbala happened. Why this revolution of blood and this sacred revolution was undertaken by Him (a.s). He himself says,

“When nations start following the rulers like Yazid , then this is the death of Islam and righteousness”.

          The important point to understand this over here is that it was Yazid who was a transgressor and a corrupt person, but not the nation.  But what Imam Hussain (a.s) says that to submit and live a life under the governance of a cruel, transgressing and oppressed ruler like Yazid is an evidence of a major senselessness of the nation and Hussain (a.s) does not like such senselessness and carelessness. To make Hussain (a.s) your Role Model (Uswah) is very difficult. Hussain (a.s) says in Dua-e-Arafa “ O Allah I am thankful to you that you have finished the government of oppressors before my birth, and formed the government of justice where I was given birth”. Such a staunch supporter of righteousness and justice is Hussain (a.s). He cannot even tolerate to be born under the shadow of the government of oppression. He was born under the governance of divine justice. That Hussain (a.s) who considers a divine just government as a bounty for this birth  how can He (a.s) accept with endurance such an oppressive government in his life?
“I prefer a dignified death against spending even one day of my life with oppressors”
(Mausuwate Kalemate Imam Hussain (a.s) – Pg 356)

The reason he said this was because he was not senseless. Senseless man sits together with cruelty, he can pass his entire life in kingdom of oppressors and tyranny. A senseless person even accepts spending life in a government where righteousness is openly stampeded. Comfort, Luxuries, peace, compromises, status, position, power and necessities of life, all these things throw humanity in darkness and senselessness. What do we have to do with the acts of the government, than becomes common slogans of justifications from such senselessness persons. They neglect every kind of injustice of governments.

  But Hussain (a.s) never  thought or said that what do I have to do with Yazid unless he harms me personally? He was concerned about a person like Yazid coming into power. He (a.s)  felt it as his responsibility that in his presence a government of oppressors should not be established.  Who ever today dislikes the government of justice and is irritated with establishment of Islamic governance, they should stop associating themselves with Hussain (a.s). The School of Hussain (a.s)  is the school of Government of Justice. How can one who dislikes the establishment of a just divine government call himself Hussaini? Hussain (a.s) is the one who neither tolerates to be born under an oppressive government and nor does he accept to spend a day of his life under a cruel and oppressive government. 

I prefer a dignified death rather than spending even  one day of my life under a corrupt government. But this was not the slogan of the nation. The nation was not reciting this slogan of Imam Hussain (a.s)

Their slogan was that it was fine, if the government was transgressing and corrupt, then it was the government’s evil deeds and nothing to do with us. The nation was not considering this as humiliation to live their lives under such government, because they were senseless. And on top of this they questioned Hussain (a.s) about the purpose of his uprising. Hussain’s (a.s) reply was a taunt whether it is justified to ask such a question to me? Can’t you witness the comprehensive purpose of this uprising? As I said before at some place that if we live in an upside down world then the questions are also upside down. This is not the question to ask that why did he start this uprising? Question should be asked about those who remained silent. It is similar to what happens even today also when a single person speaks for righteousness, condemns injustice and speaks against oppressors, people question him as to what has happened to him, ideally those who are not speaking and are silent should be questioned. This is because this world of ours is upside down and in such upside down worlds only such kind of questions can be expected.

This senseless upside down world questions on why did Hussain (a.s) start this Qayam (uprising)?  Whereas they should be asking those who were silent as to why they did not start an uprising? The same question was asked about Imam Khomeini (r.a)’s uprising. Why don’t people ask those who do not take any step towards justice, who don’t speak against oppressors? To sit silently when oppression is going on should be questionable.

The Purpose Of Uprising

Hussain (a.s) himself explained his purpose in the beginning. This was such a manifested mission which did not required to be talked about, but still for those senseless and unconscious beings He (a.s) himself explicitly declared the purpose of his uprising.  What did he say?

 “Don’t you see that truth is not practiced, can’t you see falsehood is not being prohibited ?”
(Mausuwate Kalemate Imam Hussain (a.s) – Pg 356)

This accent “Don’t you see” is used where? This is used when you are busy in something and someone questions the same act, for example if there is no light and you are trying to burn a candle and if someone asks you why you are lighting the candle, what will be your reply? you will surely ask him, that are you blind, can’t you see that there is no light. Similarly when Hussain (a.s) burned the candle of guidance in the darkness of justice every body asked him, why he was doing this? So Hussain (a.s) asked if they were blind. Couldn’t they see that people have become careless and senseless towards truth and righteousness. Don’t you see righteousness is not practiced?

Now the question is, who was senseless towards righteousness? Was it only the rulers and Yazid? If it was only the ruler who was senseless then he could be isolated so that this disease does not get on to others. But when a disease turns into an epidemic then it needs a different treatment. This carelessness and senselessness had become an epidemic spreading all over.  Islam tempts us towards righteousness and justice, Islam teaches us to defend truth and expects us to become defenders of righteousness, don’t fear even death to defend justice, that same Islam was now a victim of carelessness and senselessness.

Despite of  Islam being present, still in front of Muslims, rights were crushed and they paid no attention. That is why, Hussain (a.s), asked the nation if they were blind. This was the epidemic.  You and I don’t need to do the exegesis of this event of Karbala, because it has been done by Hussain (a.s). He has already done the commentary on the purpose of uprising before he got martyred. He said:

“I have not left  to spread mischief and corruption, but I have left for the purpose of reformation of the nation, I will invite towards good values and prohibit falsehood which has been a character of my ancestors and my father Ali ibn Abu Talib(a.s).”
(Mausuwate Kalemate Imam Hussain (a.s) – Pg 291)

If you (the people) are asking me the purpose of Karbala, then I am telling you, my purpose is to do reformation. Now there is a question; that who needs to be reformed? Reformation is needed for those who are corrupted. Who was corrupt Yazid or nation? Yazid was born illegitimately; his corruption was well recognized by the entire world. But there was a hidden corruption within the nation which nobody could see, it needed the penetrative eyes of Hussain (a.s). Hussain (a.s) observed the reason of why people like Yazid come to authority. This was due to the carelessness and senseless of the nation that Yazid came into power. The carelessness was on extreme when Hussain (a.s) invited the people of Medina  to join him, he also invited the nation of Hajj  pilgrims in Mecca, but how many joined Imam (a.s)?  Worshiping Allah and doing pilgrimages is not the evidence of someone being righteous.  Right at the time of pilgrimage, Hussain (a.s) decided and declared that he wanted to finish this epidemic, how much Hussain’s (a.s) invitation affected the pilgrims? In the attire of Hajj, in the state of Ihram carelessness and senselessness was demonstrated towards the call of establishing righteousness. The careless and senseless nation remained busy in performing Hajj Rituals.

Hussain (a.s) sensed that if this senselessness continues in this way then destruction of not just the nation but that of Islam is near and Hussain (a.s) is the ship of salvation. Now you yourself decide and answer, if anyone becomes senseless, careless and unconscious, and you are asked to save him, how will you save him? Indeed, you will try to bring him back to senses, you will get his senses back to life, and you will remove his unconsciousness.

Now if the whole society, nation becomes senseless and careless and the ship of salvation comes to relieve them what will this boat of salvation do first?  He will bring them back to senses, he will try to make them feel, but how? If this senselessness is very basic one, like that of being intoxicated with heroine or Alcohol that it can be cured or finished by giving some sour things to eat. But if this intoxication is too deep due to carelessness towards righteousness, though this senselessness would be veiled under manifested ritualistic actions. If some one is doing sacred recitations (zikr) in the state of intoxication, then these recitations are not termed as worship.

Thus Imam Hussain (a.s) said to those pilgrims’s that in this place of worship your deeds are like that senseless man who is humming in the state of unconsciousness and this is not worship. First awaken yourself, because in the state of intoxication whatever you speak will be nonsense. If you want to deliver wise statements then first come to senses. But this intoxication won’t perish with normal sour treatment, in fact very harsh medicines are required. A human being who is careless and senseless about righteousness (Haqq) is as such in a state of great pleasure, sitting, eating and sleeping in a comfortable manner, and hence this intoxication cannot go away with normal sour food, for this we need a very strong and bitter medicine. The prescription to bring such a person to senses is very hard and specifically when it is the nation, the nation needs to be awakened and aroused.

This is because this carelessness towards truth is not newly born, but it is very old . Hazrat Noah is lamenting in his prayers, that I have to deal with a careless and senseless nation. Prophet Ibrahim is invoking , O my lord I am dealing with a senseless nation. Prophet Moosa is mourning with the pains of this senseless nation. Prophet Mohammed (s.a.w.s) had to migrate due to this senselessness. Ali (a.s) was left alone because of this insensibility. Hasan (a.s) was isolated due this senselessness. Hussain (a.s) did not want his children also to become a prey of senselessness and he doesn’t want this religion to fall in the pit of senselessness forever. Hussain (a.s) was not ready to accept the religion falling into trembling worships and nonsense talks of intoxication. He wanted to get this intoxication off, which has spread like an epidemic. This epidemic has now entered every vein of the nation (Ummah), and to wade this off the nation had to be awakened. It cannot be awakened through wars and weapons, you can win land and assets through power, but you cannot reform nations and their conscience by force.  Military and force cannot awaken a nation towards values. Hussain did not desire authority (Iqtedaar), his desire was values (Aqdar). Hussain wants awakened conscience, he wants to break the spell of carelessness but how? It needs to be broken with a very heavy storm. In this stagnant ocean,  a hurricane needs to be created. It is not easy to create this hurricane in a nation.

As you can notice when you throw a small stone in water it creates rippling waves, these waves finish after some time, but if you try to a throw stone in an ocean you will not be able to notice any wave. To create wave in oceans a big rock or a mountain is needed to be thrown. Similarly until and unless a great personality like Hussain (a.s), won’t jump in to the stagnant ocean of this nation no wave can be created, and this wave has to last till doomsday. A great personality like Hussain (a.s) created this wave in this stagnant ocean whose ripples are still present today and will be present till the doomsday. This wave will be awakening the conscience of humanity till the Day of Judgment, it will be awakening senseless beings till the doomsday.

So now you know, Why Hussain(a.s) starting this Qayam (uprising)?  Hussain has saved the efforts of all the prophets; he is the successor of prophets. He is such a successor who has released all the property of his progeny. Hussain (a.s), is not the boat of salvation for sinners,  but he is the boat of salvation for religion, he is the boat of salvation for the troubles of prophets, he is the boat of salvation for the conscience of humanity. This is the philosophy of the uprising of the Doyen of Martyrs (a.s).And only that person can be considered to be near to Karbala, the one who is awakened by Karbala, the one who is wobbled by Karbala, the one in whose existence Karbala creates a storm and a hurricane. I have said in the beginning of this discussion that unless the soul and spirit of the uprising of Imam Hussain (a.s) is not understood properly, it can be like that tablet which if not given with proper attention to awaken a senseless person can be become a cause of his death. 

Karbala - A Hurricane Of Awakening

Karbala is the name to create hurricanes in the life of people and not to make people sleep. Azadari is the name of awakening people from deep slumber. It is the sign of life and existence; this lamentation and mourning is that of  sense, life,  existence and feeling of pain. This is the sign of life for the conscience. Hence if he does not cry then force him to cry. This Azadari is like that newly born child who if not weep will be considered dead. This child should be given the sense of righteousness. Husain’s philosophy is the philosophy of a worshipper of righteousness (Haqqparasti), one who worships truth, justice and righteousness. Karbala is the school of thought. Don’t peep in Karbala’s philosophy through windows, but understand it through Hussain sayings. Every eye is small for Karbala except Hussain's which covers the entire horizon of Karbala. And it is Hussain (a.s) who says

 “Don’t you see that truth is not practiced, can’t you see falsehood is not being prohibited?”

Hussain (a.s) is questioning that don’t you see that people have become careless about truth, they are senseless towards righteousness. Is it not my duty to remove them from this slumber? Should I also remain careless and say what do I have to do with this and just be concerned by my own personal life? Hussain (a.s), cannot tolerate the stampeding of righteousness. From here we can understand, whether Yazd’s demand to Hussain (a.s) to accept his allegiance was the cause of Hussain (a.s)’s uprising or the invitation by the people of Kufa?. The rovers of truth do not need any invitation to stand for truth,  but those who are insensible , careless and unconscious don’t even come after invitations.

You don’t need to invite followers of righteousness (Haqqparast) as they consider this as their responsibility. Whether Kufi’s should be awakened by the call of Imam (a.s) or should the Imam (a.s) come on their invitation?  Hussain is the one who calls them and not the Kufi’s are one who call Hussain (a.s).

Noah (a.s) said, “I  invited”, Hussain  is the successor of Noah. Noah is saying to his nation “ I am calling you, not you are calling me. I called you and you did not say  “LABAIK” (I am at thy disposal) on my  call”. Hussain (a.s) was the inviter, Hussain (a.s)  invited all the generations till doomsday . He has given the lesson to become the follower of truth. Whoever accepts Hussain as a role model (Uswah), what would be his appearance? 

When all the students and theologists were busy in their analysis , study and research work, sitting at homes, schools and libraries, but there was one teacher, jurist and theologist who were restless. Everyone was astonished about his restlessness and guiding him to be like them. They were telling him, don’t you see us? If other big personalities are not speaking, what has happened to you? Why don’t you also remain quiet and silent?  But for this great jurist, he has lost his peace and rest. He cannot even explain the cause behind his restlessness.  He feels sorry for others for they have not understood Hussain and Karbala, else they would also be restless like him. Such a restless soul then rises up to become Khomeini , one who understood the philosophy of Karbala. There are many examples of people who made Hussain (a.s) as their Role Model like Martyr Muzaffar Kirmani; what is the discrimination between us and Kirmani ? The difference is that he understood the philosophy of Karbala and thus a hurricane emerged from inside him.

In the silent ocean of senselessness towards righteousness, Karbala is the name of that storm, a hurricane which creates waves of awakening. We have Karbala only on our lips and tongues, but not in our existence. We have Hussain on our tongues, but we are not aware of the philosophy. What is Karbala for us? Through Karbala we fulfill our  supplications for worldly desires, we try to attain forgiveness for our sins, we see salvation (Shafaat), we get our wishes through, and we use it for every task to be accomplished successfully. There is no doubt that these don’t work, all this happens because Karbala is that much effective, but this is not the philosophy of Karbala. It’s not that you come to Karbala and return after seeking and achieving your worldly desires and just salvation. It is essential to come towards Karbala and achieve salvation, but not just by touching Karbala, this salvation is achieved by developing the sense of realization of not being careless towards righteousness, by getting the lessons of truth, justice and righteousness.  The Infallible Imams (a.s) have emphasized a lot for the Ziarat (homage) of Karbala. They went themselves to Karbala. Because Karbala is the lesson of love of righteousness, Karbala stops us from being senseless.  Karbala invites man towards truth, righteousness and justice. The invitation of Karbala is forever and is present even today.

The Call Of Karbala Is For Forever

When was this slogan raised by Hussain (a.s)? Was it to come and save his family, relatives, children and  companions, this sentence was delivered when not a single member was left, So was he asking help for himself?  To save his own life? No ! Hussain (a.s) had firmly decided to get martyred, then for whom he wanted supporters when everyone was martyred and He (a.s) is ready to get martyred, so for whom and why does he need supporters now? What will be Hussain’s (a.s) reply ? His reply will be :

 “Don’t you see that truth is not practiced, can’t you see falsehood is not being prohibited ?”

 Hussain (a.s) says, I have brought the ship of righteousness up to Karbala , I have brought truth up to this day of Ashura in Karbala, should the chapter of righteousness close today?  Today I have given life to the sense of righteousness (on the day of Ashura) , today I have awakened the sense of love for truth. Now, Hussain needs supporters who will keep on doing the same thing, who will keep on arousing the sense of righteousness, truth and justice till the Day of Judgment

Imam Sajjad (a.s) came after listening to this invocation of Hussain (a.s). It was not that Sajjad (a.s) whom we consider as a diseased weak personality who was unaware of what was happening in the battlefield, in our  common version of his personality, he was one who kept on asking his father about the whereabouts of the family members and companions, not that Sajjad (a.s). But that Sajjad (a.s) who says to his Aunt that I have heard the call of a destitute, I have heard the invocation of a poor destitute isolated person who is asking for support, so bring me my sword as I want to go out to support him. And on that dawn of Ashura every eye witnesses this scene; that a sick person with one hand on the shoulder of a lady and a sword in another hand came out in the battlefield. But Hussain (a.s) returned him back with the justification that the breed of righteousness through his progeny has to be saved. The breed of followers of truth and justice should be preserved. Though the oppressors had decided to finish the breed of followers of justice, but Hussain (a.s) asked Sajjad (a.s) that it should be saved. He did not say that you don’t need to be martyred, but what Imam Hussain (a.s) told Sajjad (a.s) was that I have created and elevated the feelings of sense until this dawn of Ashura, and now you need carry this message forward to the senseless people of Shaam and Kufa to awaken them.

   Therefore, the first supporters of Hussain (a.s) in the barren desert of Karbala were Sajjad (a.s) and Zainab (a.s), and until today the call of demand for support of Hussain (a.s) is present. Hussain needs supporters who can turn the senseless people into followers of righteousness in this environment of insanity. These supporters just should not recite poems in the name of Karbala and make people snore and sleep, they need to invite them towards truth and righteousness. 

Why Imam Khomeini (r.a) did say “ I have nothing with me except Karbala”?  Imam Khomeini (r.a) says today if you see this nation as righteous, today if the world looks at us as provokers of justice, today if you don’t find me to be careless towards righteousness, not senseless towards truth, why I am not like others, I could also have sat inside my home and Madrassa and delivered lectures, conducted my research and being unconcerned towards the injustice being done in the society. Why have I accepted to be thrown away on the borders, why have I accepted to become a victim of accusations and willing to spend an exiled life? You have seen how many years I have spend under rockets and bombs. Who has taken this peace and comfort from inside my self?  Imam Khomeini (r.a) says, “ All this is from Karbala”,  “I have taken this restlessness from Hussain, I have learnt this righteousness from Hussain because Hussain is the tutor of righteousness.”

It is not possible that someone remains careless towards righteousness and still is considered to be Hussaini (follower of Hussain (a.s)). Until the Day of Judgment if someone desires to tread the path of righteousness, then the lesson of righteousness is the uprising of Karbala.

May Allah for the sake of Hussain make all of us righteous and eradicate this senselessness towards righteousness. O Allah! The way our Master Ali (a.s) said that even if I am given most severe punishment for not snatching a grain of barley from the mount of Ant, I am not willing to do it, in the same way May Allah not give us the power to snatch anyone’s right and stampede righteousness. O Allah! If we have been careless and senseless towards righteousness, then please change that senselessness of our past into sense of righteousness today. Grant us the opportunity to follow the character of Hussain (a.s) and to make him (a.s) as our Role Model (Uswah). Grant us the opportunity to understand and reach the soul of Karbala. Grant us the opportunity to understand the reality of the uprising of Imam Hussain (a.s). O our Lord! In the name of that the sacred blood of Hussain (a.s), make us also the responders to that the call of support from Hussain (a.s). The way our beloved martyrs have responded to the call of Hussain (a.s) and achieved martyrdom, may we also get the same death. O our Lord! Every one of us has to die, but when our death approaches us, may our death be a one similar to that of Hussain (a.s). Grant us the death of martyrdom.

The Beginning - Not The End

There are many such topics of discussion where we have expectations that a comprehensive collective knowledge will be transferred to us in one or two sentences.  In this era our expectations are to gather all the knowledge in just yes or no. I have never tried to complete any topic , neither do I have the ability, and never had the intention to complete a topic, even to provide  some basic information about a topic is very difficult for me.

Such types of topics never reach their completion and neither is the intention to take them towards completion. My intention and efforts are just to start such topics which have never been started. I don’t even know if I am successful in this too, because there are many topics which are totally sealed, they are in closed brackets and they need to be opened. These things are lying in closed capsules and boxes and we feel that we know a lot about these topics, and this is a little fault of ours that many topics which are dependent to be triggered in Majalis and from pulpits are not even opened up. Thus the benefit I derive from such opportunities is to just trigger these topics, then those who have the ability will themselves take it towards the conclusions. Those who are eligible, able , have the strength, those who can analyze and think over topics , such people god willing will take these topics towards conclusion and will also implement these topics in their lives.

Hence it was necessary to justify this that no topic has ever been completed. I feel happy when certain topics are started and people at the end express their opinions and views.  There have been topics which have been discussed for 15 days, but even after that when the participants come and say that the thirst for this topic is not yet quenched, I really feel happy with such comments. God forbid these participants should not feel that everything has been mentioned and the topic is completed, hence I feel relaxed when I hear such comment, and this is the reason I explicitly mention this also many times that the topic was just a beginning and not the end, the purpose is not to quench the thirst, in fact I supplicate that Allah should make you more thirsty, and that day should not come when we don’t need anything, and we say that now our thirsts are quenched. My job is not to quench your thirst, but it is to increase your thirst. Many times people don’t feel hunger and thirst, they loose this sense of hunger and thirst, then the parents don’t take such a child to restaurant to eliminate his hunger, they take him to the hospital so that he should feel the hunger, his appetite should shine again. They tell to doctor that he does not feel hunger. When in the field of knowledge and Recognition we don’t feel the thirst, then also we should not go to a restaurant we should go to a hospital. Go and tell a doctor that I don’t feel the need for thirst of knowledge. When I listen to few words I feel I have got the knowledge of everything. This is not a good state and needs treatment.

The Holy Prophet even after reaching such a status of level of knowledge, for which Allah (s) said that he is the peak manifestation of divine knowledge, he (s.a.w.s) still says رَّبِّ زِدْنِي عِلْمًا (Surah Taha, Ayah 114) O my  lord increase my knowledge. Make me thirstier. There is one more hadith over here, “O Lord! increase my surprises (hairat)” ,  make me more surprised, because the day human being feels contented and does not feel surprised, this is negligence and foolishness about our own self. . Because this field is such that more a person moves forward in the acquisition of divine knowledge his surprises and demand for more knowledge and Maarifat (recognition) increases. If we consider the holy prophet as our role model, then he after reaching such a status is demanding surprises for knowledge of Allah. Knowing a few words does not mean we have got the knowledge, hence a human being should never extinguish his realization for thirst of knowledge.

This opportunity has come to an end and not the subject. I don’t even know if the subject has even started or not in these few days. The effort was just to touch the subject so that intellectuals can go and start studying in it. It is necessary to open such topics in people and people start to think about it. Hence I cannot even guarantee that even if I was successful in starting this topic or not.

Questions And Answers

Q1. Why did Imam Hussain (as) being aware of all that was going to happen took along with him the women and children?

A1. Now if the real reason for Karbala was understood then this would not have been the question but in fact the question would have been why were those who were left behind, left behind? It is not that Imam Hussain (a.s) forced them to come along with him. Imam (a.s) was stopped, but he neither stopped anyone nor forced anyone. However he did give an invitation to all, but he still left the choice on them to accompany him; whether they were close relations of him or not. That is why we see that even those with blood relationship did not accompany him, even his own brother Mohammed ibn Hanafia did not or his brother in law and then there were those who had no relationship with him that went along. Then there were also those who became Muslims in Karbala and then were martyred there. This is the beauty of this event of Karbala, and hence we need to seriously ponder over it to understand the path it is demonstrating to us.

In Karbala some of the murderers were also relatives, like Umar Ibne Saad or Shimr. The measure of being close to someone is not relationships. The history of the Imams is very strange and one of the reasons we live happily and are not disturbed by this subject is because we are not aware of this history. We are not aware of the history of even Karbala or Imam Ali (a.s) or Imam Raza (a.s). Imam Ali Raza (a.s) faced many problems form various people like Abbasids when he first became Imam. The first problem he faced, on the same day that he became Imam, it was from his own real brother and from one of the representatives of his Father (a.s). Imam Musa Kazim (a.s) was in prison and that is where he was martyred as well,  due to being in prison he had laid several responsibilities on his representatives and some were sincere but there were also some who were there for their own benefits. Imam Raza (a.s) when first became the Imam he asked these representatives to give the account of the treasury, all the money they had collected on behalf of Imam Musa Kazim (a.s) in terms of khums and charity, they were asked to account for that. We should not think that there is no one to ask for its (Khums) accountability whether it is the period of occultation or a period of the Imam (a.s). As it was difficult to answer for this then they replied in a letter saying that we do not even believe you to be the Imam. The sect Waqfiya originated form here just because some money that they had collected would not be taken away from them. It was not even their own wealth it was the khums money and because of this they denied the Imamate of an Imam.

Today they only deny the Wilayat of a Faqeeh, but at that time they even denied the Imamat. This is what money is, that it can become the source of denial of Imam and a Wali. The second problem arose from his own brother, Zaid, whom Imam (as) called "Zaid un Naar", (naar meaning hell, so he was ascribed this name by Imam meaning he would go to hell.) He claimed he was the Imam, (he might have been older then the Imam himself.).See the difference now,  on one side a real brother is certified to be in Hell by an Imam (a.s),  but then on the other side an old man in Medina gets the title Salman minna Ahlulbayt. (title given to Hazrat Salman Farsi (a.s) by the holy prophet (saw) saying he was a part of the Ahlulbayt.) So, a real brother is ascribed to hell and a stranger is ascribed to be a part of the household, this is the merit of nearness. This was also in Karbala those who accompanied became part of Ahlulbayt, whereas those who were the spectators were not.

Now who went, that is not the question because the principle is that they should have gone because when an Imam or a Wali makes an uprising then the rule is to follow him, the women, the children, the elderly, the young, the question should be what was the reason for some to not to accompany him. They should be asked, but we ask about those who did what they were supposed to do. This happens today as well if someone says something right then everyone asks him why did he say this where in reality they should be asking those who were silent. This world is opposite.  Someone who does not take bribery they are asked why they do not take it.

Hence, if Karbala is seen with this opposite vision then this question will rise why were the women and the children taken? So they should not be questioned who fulfilled their purpose, when there is moment, when Hujjat of Allah (Proof of Allah) calls you then it is prohibited to not to accompany.

When the Islamic Revolution of Iran took place on the 11^th of February then the president Shah Bakhtiar had imposed a curfew and has ordered the killing of anyone who would have left his or her house. Some Scholars, including Ayatullah Taleqani who was one of the leaders of revolution said that there is curfew and I smell blood as a result of this curfew. Therefore, he said that no one should come out, he even said this to Imam Khomeini (r.a) to stop people from coming out.

However, Imam Khomeini (r.a) said that it is Haraam (prohibited) for you to stay in your houses today. Everyone should get out of the houses including women with their children. These are people who learn form Karbala. You do not only get Khums form the Master of Martyrs but you get this spirit, this Hussainiyat from him, these are the people with the clear understanding of the spirit of Karbala. We do not celebrate the anniversary of Karbala we establish Karbala. This is why Imam Khomeini (r.a) was proud of his followers; he used to say that he wished these followers were with Imam Hussain (a.s). When Imam Khomeini (r.a) said that it was Haraam for people to sit in their houses then people did come, women, children it is even written that those who were born on that night mothers even brought those babies. This is how we should take the lesson from Karbala.

However, it should also be kept in mind that some did not come. So, who should be questioned? What should be the principle? When everyone was asked to come out, it was expected to be a scene of disaster with death everywhere, when even a leader like Late Taleqani said he smelt blood, but when everyone was called out he also came out. He did not say that I think this is not correct he himself also came out. It is reported that when he asked Imam Khomeini (r.a) to reconsider, then Imam Khomeini (r.a) said something over the phone that he dropped it and started crying as he was ensured that they had to get out and it was a divine call.  Those who learnt a lesson form Karbala, these are their actions. So, those who accompanied were supposed to do this.

Q2. If we look back since the death of Hazrat Mohammed (s.a.w.s) the era of different Caliphs, there has been so much oppression but there was no revolution, so much so that Haroon Rashid was in government and he oppressed the Saadaat's brutally, and this went on till the occultation of Al-Hujjat (a.t.f.s).Why has there been no revolution by the Imams like Imam Khomeini’s (r.a), whereby he established the governance in reality and where the world recognized that this was a revolution. What is the reason for this?

If you look into history then you can ask this question that since Karbala or even before it why the Imams did not start any uprising, even if you look at the Prophet’s, from what the Quran says why the prophets also remained quiet. This is a very important question. This is the philosophy of history. There is a detailed answer for this why there has been no such revolution. These incidents that occur they arise due to their causes. Allah (s.w.t) has created man and till the time this world exists whether it be the time of occultation, the period of the Prophets or the Imam whatever, there are certain laws that need to be followed. Social changes can only come by fulfilling these laws. One of the law which the Holy Quran mentions is that :

إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ
“surely Allah does not change the condition of a people until they change their own condition”
(Surah Ra’ad , Ayah 13)

This is something that has been allocated to the people itself to bring about the changes, whereas if it was to be changed forcefully then it is in the nature of Allah (s.w.t). He is the creator of such an amazing universe, so why can’t he bring the changes himself? But that is not what the purpose was, to force someone to bring about the change, or through miracles. You see that Prophet Musa (a.s) who could transform his staff into a serpent also did not kill Pharaoh with a miracle. Prophet Noah (a.s) could have guided everyone through a miracle rather then bearing the hardships of the storm. Like today, the police can easily get a confession of crime from a person by beating him even if has not done it. If the prophets used this method then it would have been too easy. If Imam Hussain (a.s) used miracles then Karbala would not have occurred as it did. So miracles cannot be used for guidance, they can be used to show the reality of themselves that they are the prophets.

When Imam Al-Hujjat (a.t.f.s) will come, even then it will not be a miracle that there will be justice everywhere by a single blow of the trumpet. If this was to occur then this could have occurred before. No, he will use normal methods; he will give an invitation and raise the cry “Is there anyone to help me?” And then you will have to step forward and then he will ask you to take care of the activities in your area. Everything is in your hands. Allah (s.w.t) has placed this in the hands of the people, change your own conditions. There is definitely guidance though Imamate and Wilayat but just by the arrival of the Imam or the prophet changes will start to happen is not true, the other significant end to be considered is the Ummah (nation).

The Islamic governance known in other sects as khilafat (Caliphate) is known amongst us as Imamat and Ummat, also known collectively as Wilayat. Both, Imam and Ummah have to work together; one cannot exist without the other. If there is Imamat but not Ummah then the Imam remains quiet. If the Ummah is there but not Imam then it is occultation. Why does this happen? When the Ummah leaves the Imam isolated then Allah (s.w.t) also removes the Imam. We did not fulfill our promises, Allah (s.w.t) sent them but what happened? Some were in prisons, some exiled and hijacked. Why did you not become an Ummah?  You can complain to Allah (s.w.t) but complaining is not going to resolve anything not until you become an Ummah for the Imam the problem will not get resolved.

You were asked to become an Ummah but you went and became something else you became a follower but whose? You just accepted their Imamat but that is just the beginning that is not becoming an Ummah. To become a Muqallid (follower) is the first step to become an Ummah, but not the last. Look for the Imam so that you can become his Ummah.

There is a joke, take it as a joke, that there was a druggist whose name was Ibrahim and he was relating an incident to people. He said that I was sleeping in the night when someone knocked. I opened the door and asked him who it was. The answer was I am Gabriel. He asked him to leave and asked him why he came. Gabriel replied that Allah has called for you. He said why has Allah called for me? He has never asked for me before. He said that I do not know but I have been asked to summon you. He said fine if the opportunity has been presented then I will go and see. Then Ibrahim went with Gabriel and when Gabriel presented him to Allah. He asked who he is. Gabriel replied that this is Ibrahim, but Allah’s reply was that I asked for Ibrahim Khaleelullah, who have you got? Now there are many Ibrahims but we need to look for the right one, the one who breaks the idols. Look for that one. This is a joke obviously Gabriel is infallible and is aware of who is the real Ibrahim.

But you need to see who you are following to become an Ummah, understand the system. This is such a beautiful system that when you look into it you will see how pure it is. Ayatullah Tabatabai’s student who  passed away and who has introduced the Shias to the Europeans he says: whatever I have learnt from you I have presented this to European universities I told them that Shia is also a religion, (he presented to the scholars and philosophers who had heard about its existence but just associated it with a few traditions.) when I presented to them the Imamat concept they were mesmerized by  this link of how the Shias have related Allah (s.w.t) to this universe. He himself is a scholar and when I presented this reason for occultation they were left surprised. This is such a good system if presented appropriately, this system of Imamate, this Karbala, and this Quran.

If the Islamic governance is presented then democracy has no value but Islam is under a catastrophe and that is before presenting it to others we need to solve it for ourselves. How can we present it to others? When we say Quran is so good, then they say why don’t you follow it? It is such a perfect and pure system. It is all light. Wilayat is the name of getting rid of the darkness and getting into light. Shia is a religion of Wilayat, and Wilayat means getting rid of oppression and moving towards light. How will you go towards light? Through this worldly political systems? You have seen that democracy has failed. You vote for someone the other person becomes the president, then it is judged by the judiciary system and reinforced by agencies and you criticize the system of Wilayat? This is a system of light; we have put on glasses to prevent us form seeing the light and have asked professionals to present this light to us as darkness. Obviously if this is the situation so the question was why not a revolution is answered that the changes required by the nation did not take place and these changes could not be enforced.