The values which came back to life as a consequence of the uprising of Imam Hussain (a.s) are termed as the following: Values of Ashura and Values of Hussain (a.s). Before discussing these values it is necessary to understand what the purpose was for this great sacrifice. This tragic incident has been on our tongues since centuries and much has been said and written about it. It is better to ask the pioneer, the doyen of martyrs himself, about the purpose of this incident rather than approaching the opinions and writings of several analysts, writers, researchers, thinkers, speakers, scholars and academicians, who have expressed their views on this incident. We should ponder over the words of Imam Hussain (a.s) to see what he has said in regards to the purpose of his uprising. At the time of departure from Medina, with his holy hands, Imam Hussain (a.s) wrote an inheritance testament for his brother Mohammed bin Hanafia and handed over to him.

In this inheritance testament he states the purpose of his uprising :

“I am not leaving (from Medina) as a rebellion, oppressor and transgressor, instead my purpose is to reform the nation (Ummah) of my grandfather. The only methodology to do this reformation is Amr Bil Maroof (Inviting towards Known values) and Nahi Anal Munkar (Forbidding from evils), that is, I wish to reform the nation (Ummah) by the method of Amr Bil Maroof and Nahi Anal Munkar. It is not that I am the first person who is adopting this method to reform a nation, before me my great grandfather and father both have adopted this method only. I also desire to follow their character (Seerah) of doing Amr Bil Maroof and Nahi Munkar for reforming the nation (Ummah)”.

(Mawassae Kalematul Imam Hussain – Page 290- 291)

“Do perform Amr Bil Maroof and Nahi Anal Munkar, or else corrupt, transgressing and mischievous persons will govern you, then the supplications of even good persons will also not get accepted”

“Amr Bil Maroof and Nahi Anal Munkar are an esteemed obligation, and only due to these acts does the performance of other obligations become possible. Allah(s) anger and wrath descends if this obligation is abandoned, and then the punishment of Allah(s) comes on all. The good persons in a society also perish due to mischievous beings because AmrBil Maroof and Nahi Anal Munkar is the way of Prophets (a.s) and righteous persons. This is such a great obligation that makes it possible to deliver other obligations. It is due to the delivery of this obligation that peace gets established, businesses become permissible (Halal), calamities can be turned back, lands can get settled with people, justice can be done with enemies and all the affairs can be perfected due this.”

(Wasaelus Shia, Vol 16, Chapter 1, of Amr Bil Maroof and Nahi Anal Munkar, pg 117,119,121)

    ​​​​​​6.Imam Sadiq (a.s) narrates:

   One person came to the messenger of Allah(s) and proceeded to ask:

“O Messenger of Allah(s)! Which is the most virtuous thing in Islam? He (s.a.w.s) replied, having faith on Allah (s). This person then asked what the next thing is. He (s.a.w.s) said, being kind and merciful to relatives. This person then again asked what next? He (s.a.w.s) said, Amr Bil Maroof and Nahi Anal Munkar. This person then asked, which is worst thing near to Allah(s)? He (s.a.w.s) replied, Association with Allah (Shirk Billah). The person again asked what next? He (s.a.w.s) replied, Severing relationship with relatives. He again asked what next? He (s.a.w.s) replied, inviting towards evil and preventing from good”

(Wasaelus Shia, Vol 16, Chapter 1, of Amr Bil Maroof and Nahi Anal Munkar, pg 121)

Imam Hussain (a.s) has declared this great divine obligation of Amr Bil Maroof and Nahi Anal Munkar as the purpose of his uprising. The doyen of martyrs replied to all the questions and objections rising until the day  of judgement in his inheritance testament. One might wonder, why was Imam Hussain (a.s) presented with this great sacrifice, captivity, all these martyrs and the assassination of these young children? The answer to all these questions is simple; Imam Hussain (a.s) wanted to uphold Amr Bil Maroof and Nahi Anal Munkar 

Qualities of Amr Bil Maroof does not include unjustly interfering in someone’s life, pointing fingers and becoming a source of trouble for someone. At times, in the name of good, evil becomes widespread and for the sake of evil, people are prohibited from doing good. This happens because people don’t have the correct identification of Maroof (good known-values) nor Munkar (evils). The great Shia martyr, Murtadha Muttahheri (r.a) states that the count of evils (Munkarat) which are spread in the name of Amr Bil Maroof are far more than the evils spread in any other context.

Maroof means those things which are identified and accepted, whereas Munkar means those things which are rejected. There are two sources to identify Maroof and to reject Munkar. The function of these two sources is to either identify the acceptability of a particular thing or to reject the legality of certain things thereby discarding it.

The first source for human beings to identify Maroof and reject Munkar is “revelation” (Wahy). Those things which are denied and rejected by Allah(s) are evils (Munkarat), whereas those which have been identified and made as part of human laws are the good-known-values (Maroof).

The second source for Maroof and Munkar is “intelligence” (Aql). Those things which are worthy of acceptance by intelligence and which the human intelligence has naturally accepted and identified are known as Maroof. Munkarat is the opposite of this. Now, if we prepare a list of all those things which are accepted and identified through revelations, religion, and intelligence, a long list emerges with examples such as the establishment of justice, doing favours and good deeds, supporting the oppressed people, helping the helpless, performing prayers, fasting, etc. All the good deeds and attributes will become a part of this list.

Martyr Murtadha Muttahheri (r.a) says that Maroof intends to cover all the positive objectives set by Islam, whereas Munkar means all the negative ones. Hence these (Maroof and Munkar) have been expressed in a generic manner. Despite the fact that the type of Invitation and Forbiddance covered under Maroof and Munkar is very specific, it is proven through traditions, jurisprudence, and history that the invitation and forbiddance referred to here encompasses any and all possible legitimate means which would be beneficial to meet the objectives (set by Islam).

(Majmua Aasaar, Vol 17, Page 575)

The list of Munkarat (evils) will be comprised of things such as oppression, miserliness, non deliverance of prayers, alcoholism and all the other evil deeds and attributes.

Imam Hussain (a.s) is essentially saying, ‘I am leaving to do Amr Bil Maroof and Nahi Anal Munkar. I have come to invite you towards those things which have been accepted as goodness by Allah(s) and your intelligence, and I am leaving (Medina) to forbid you from those things which have been rejected by Allah(s) and intelligence.’ These things are those human, Quranic and Islamic values. For the purpose of bringing these values back to life, propagating them, and introducing them to human beings, the Prophets (a.s) were sent one and after another and inspired to guide the human beings towards these good values and protect them from the negative, rejected, and evil attributes.

Humanity and specifically Human Societies are alive due to values. It is present in a tradition that there are three types of deaths for Human beings. First is the death of body, second is the death of soul and heart, and third is the death of nation and human societies.

The death of the body is the separation of soul from body, the death of heart is when there is no remembrance of Allah(s) in it; dead hearts are without remembrance of Allah(s), and the death of nations and societies is when the societies are without human values. The body becomes impure when the soul departs the body. If someone touches this body then it is necessary to take the Ritual bath of touching a dead body (Gusl e Mase Mayyat). The religious order for the body itself is that it should be given ritual bath, shrouded, camphored and then after offering the funeral prayer a pit should be dug in the graveyard and the body should be buried because it is dead now. It is not beneficial for a dead to be amongst living beings, neither it is beneficial for the living beings to be with the dead. This is because this is a corpse and if it is not buried then it will decompose and it will start to smell. This smell coming from the corpse first of all is a sacrilege of the body itself and also has the risk of causing epidemic diseases.

When human being experiences death of body the religious laws for this body are as mentioned before, but if the death of the soul occurs , which is when heart becomes negligent of remembrance of God and gets occupied with play and amusement (lahw-o- lahb) of the world, then similar order applies for this type of death also. Such a dead heart should be first taken to a spiritual doctor with a hope that the soul could be cured and brought back to life. If after the treatment this soul becomes cured, then there is no problem for this soul to live amongst the other living beings. However, even after treatment the soul might not come back to life because it has been infused with certain diseases which are non-curable. This soul has been indulged into negligence, play, and amusement to the extent that it has reached the stage of Infidelity (Irtad). This person has now become an infidel (Murtad) and has either denied the creator or the religion, and here also the same ruling applies making it necessary to dissociate this person from human society. He is now a dead soul which would be of no benefit to the living beings and neither can he benefit from them if left to live amongst them. This soul will now spread diseases which would be dangerous for other living souls.

In a similar way, the death of a nation (Ummah) also occurs. Nations also at times die, though their bodies and souls remain alive, their hearts continue to beat, their bodies remain in motion, their pulses remain intact, their remembrance of God will be present, acts of worships continue to be delivered, yet the society and nation can still be considered dead.

Though an alcoholic, transgressing, and corrupt person like Yazid was in governing powers, Imam Hussain (a.s) did not say that I am starting this uprising to reform the rulers. From here we realize that the nation (Ummah) was dead; there was corruption within the nation though they were performing the religious obligatory rituals. Yet Yazid, a corrupt, alcoholic, transgressing and denier of religious laws person was ruling over them. The biggest proof of the nation (Ummah) being submissive to religious rituals is that when Imam Hussain (a.s) was moving towards Iraq from Mecca , the entire nation (Ummah) was ready with their Ihram worn to move towards Mina. They were performing the prestigious ritual of Hajj. Hence, the nation (Ummah) was indeed religious, very strict in abiding by religious laws, but still did not respond to Imam Hussain (a.s). Imam Hussain (a.s) removed his Ihram and reminded the nation (Ummah) that this is not the time to perform Hajj; rather, it is the time to protect Hajj. At this time our religious obligation is not to perform Hajj but something else, hence come with me. But the nation (Ummah) which was a follower of Shariah laws, whose body and soul were alive, still did not respond to the call of the Leader of the nation (Imam-e-Ummat). The religious nation (Ummah) failed to support the Leader of the nation (Ummah) because this nation (Ummah) and the society were dead.

When rulers are challenged, and uprisings and battles are started against the ruling personality, then this type of war is the war for power. In the battle of Power, one powerful person is holding the reins of governing power in his hand and there is another person who wants to grab this position from him, take control of his authorities, and by eliminating him he himself wants to occupy his seat of power. The war of power is fought with its own set of principles and policies. In every era there are different types of weapons used in the battle of power. The armies are of different types, the war games are different, and the battlefield also keeps on changing.

There are some other types of wars also which are not against the personality in power, but instead are against the enemies of values, and such wars are termed as “War of Values”. This means on one side there are people with great human values and on the other side there are people with corrupt and devilish values who aim to demolish these great human values. The people with human and divine values try to protect the divine and human values and demolish the impure and evil values; hence there starts a war amongst them which is known as War of Values.

This type of war also has its own specific rules and policies which are completely different from the war of power. The winning and loosing criteria of this war is also different as compared to the war of power. To win the war of power we need powerful warriors and combatants. In the war of power, the one who possesses more power, a larger army, and greater resources can win the war. If the soldiers of one side die in abundance or escape from the battlefield and the opponent captures the ground, then the one who lost his soldiers has lost the war.

The rules of the war of values are completely different from the war of power. The war of values, at times, is won by those who have died and lost by those who come out alive. For the war of values it is not necessary to have brave, reputed, and strongly built warriors to win the war. The war of values can be won by a ninety year old weak person or it can even be won by a six month old infant. To fight the battle for power, a selected group of people within the nation have been given certain responsibilities; this is the reason that women are not required to engage  themselves in this type of war. When it comes to war of values, however, the role of women is in no way lesser than that of men.

The weapons used in this type of war are also different from those used in war of power. The fact is that empty hands and even hands tied with ropes can win the war of values. From here we know that the battle of Karbala was a battle of values; for who remained victorious and who were the losers?

“The Messenger of Allah(s) came to me after you left (last night). He was telling me ‘O Hussain, leave this place. It is will of Allah (s) that you get martyred”.

Mohammed bin Hanafiya said: “ﺭﺍﺟﻌﻮﻥ ﺍِﻟﻴہ ﻭﺍﻧّﺎ ّﻟ ٰﺍِﻧﺎ Inna Lillahi wa Inna Ilaihi Raajeoon, if this is the case, then why are you taking the women along with you?”
He (a.s) replied:

“The will and intention of Allah is that they become captives”

(Mawassae Kalematul Imam Hussain, Page 328, 329)

Since Imam Hussain (a.s) was fighting a war of values, he also took his women along with him. This was because this is not the kind of war which is prohibited for women; rather this is a battle which is obligatory for women. Now the question is how did the women of Karbala win this war?

A.The Character of Zainab (a.s)

Lady Zainab (s.a) shook the pillars of falsehood by delivering fiery sermons in the market place and courtyard. Ibn Ziad and Yazid both questioned her:

“What has Allah done with you? How did you find this treatment of Allah?”

(Lahoof page 49)

Both these accursed persons taunted her. They thought thatshe is a woman in distress whose brother, children and near ones have all been martyred. She, with a broken and injured heart, hands tied behind her neck, bare head without veil is standing in the courtyard; hence we can burn and revive her wounds by questioning her. Lady Zainab (s.a) answered:

“We have found the actions of Allah(s) magnificent and beautiful, and we have never found anything else other than magnificence from Allah(s)”

A.Lady Fatema Zahra (s.a) and the War of Values

Lady Fatema Zahra (s.a) was victorious in the war of values. After the demise of Holy Prophet (s.a.w.s), the situation changed. People think that the situation at that time was one of a power struggle, but the fact is that power was never an issue. This is evident from the fact that when the issue of who was to come to power came up, Ali (a.s) allowed it to be taken over by others and for twenty five years he silently sat inside his home. The actual issue was that of values after the demise of the Messenger of Allah(s), hence Ali (a.s) could afford to be deprived of power but not from values. Lady Zahra (s.a) saw that the values were being trampled which included the most important value of supporting and defending Wilayat. There was no defender of Wilayat and the Wali of Allah had been left all alone. The announcement of Wilayat was done on 18th Zilhajj in a gathering of one hundred twenty thousand pilgrims who offered their allegiance to Wilayat of Ali (a.s). however, just after two months and ten days, when the Messenger of Allah (s.a.w.s) passed away, the Wali of Allah(s) was isolated. Hence, Lady Zahra (s.a) came out and defended Wilayat of Ali (a.s). all by herself. She had to bear different types of calamities to achieve victory in this war of values. She says:

“O my father, the calamities which have fallen on us, if these would have broken out on bright days, they would have changed into dark night”.

(Manakibe Aale Abi Talib, Ibne Shaher Aashob, Vol 1, Page 208)

Lady Fatema (s.a) kept on expressing her grief to an extent that the people of Medina complained to Ali (a.s) that their ladies are disturbed and their children can’t sleep due to continuous mourning of his wife. Hence Ali (a.s.) prepared a House-of-Grief (Baitul Huzn) and told Lady Fatema (s.a): “O my lady, come here and mourn, the people of Medina are getting disturbed by your mourning”. This mourning was not just a mourning based on sentiments but it was a mourning for the values that were being lost. . The reason why the people of Medina could not tolerate this mourning was because this mourning was for a profound purpose and carried a message within it.

“Surely We revealed the Taurat in which was guidance and light; with it the prophets who submitted themselves (to Allah) judged (matters) for those who were Jews, and the masters of Divine knowledge and the doctors, because they were required to guard (part) of the Book of Allah, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My communications; and whoever did not judge by what Allah revealed, those are they that are the unbelievers.

The believing men and women are friends of each other, they do Amr Bil Maroof  and  Nahi  Anal  Munkar,  establish  prayers,  do  charity  and are obedient to the Messenger of Allah(s), very soon Allah is going to bestow mercy on them, verily Allah is merciful and honoured”.

“O people! Take lessons from the condemnation which Allah(s) has bestowed on the Scholars. When Allah(s) said, why do the Jewish scholars not stop the wrong and evil actions of their people?” Allah(s) says that those from Bani Israel who became infidels have been cursed. They have been cursed to the extent that whatever they (the scholars of Bani Israel) were doing was the worst of the acts. Allah(s) has condemned them because these scholars used to see the oppressors transgressing and spreading corruption in their presence but still did not stop them. They were attracted towards the benefits which they were getting from these oppressors and were afraid of their losses and punishments, though Allah(s) asks people to fear him only and not other people. . Allah(s) has also said that the believing men and women are the friends of each other and they carry out Amr Bil Maroof and Nahi Anal Munkar”
In context with this sermon Imam Hussain (a.s) says

(Mawassae Kalematul Imam Hussain (a.s), Page 274, 275)

Insisting on Amr Bil Maroof is the character of Imam Hussain (a.s). While declaring the principles of this act which are valid till the day of judgement, he said:

Imam Hussain (a.s) has shown us a practical demonstration of this verse by his sacred blood:

“And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful.”

(Surah Aale Imran, Ayah 104)

When people advised Imam Hussain (a.s), some advised him to stay back in Mecca, do some preaching through lectures, sit on the pulpit and do Amr Bil Maroof and Nahi Anal Munkar, so that he is relieved from his obligation to launch a crusade. Imam Hussain (a.s) said that He (a.s) will never do like this, instead He (a.s) will go to Iraq and do Amr Bil Maroof and Nahi Anal Munkar. He (a.s) will encounter evil at the source from where it is being spread. He said:

“Don’t you see that people are not acting on righteousness and falsehood is not being prevented? Under this situation a believer should not hesitate to even give life and be prepared for the meeting with this Lord (Liqaallah)”

(Mawassae Kalematul Hussain – Page 356)

When there are no virtuous actions and no one is there to stop falsehood; then rises the need for Amr Bil Maroof. Then you have to wear the armour of values, take the sword of character and be firm on the battlefield of values. Challenging the trespassers of values is Amr Bil Maroof and Nahi Anal Munkar.

When Imam Hussain (a.s) stepped onto the battlefield of values and started the war of values, He (a.s) proclaimed that I am starting this uprising with the aim of Amr Bil Maroof and Nahi Anal Munkar. Imam Hussain (a.s) protected the ethical values and gave them  eternal  life when he fought against and defeated the negative values. This war of values was going on since long, warriors from both sides kept on fighting but it was Imam Hussain (a.s) who ultimately won this battle between good and evil. What are these values which Imam Hussain (a.s) revived, gave life and made them  firm, everlasting  and true like a bright day,  until the day of judgement. Now, no Yazid can ever dare to move against these values because the roots of these values now contain the blood of Imam Hussain (a.s). These values have been nourished by the blood of the children and companions of Imam Hussain (a.s), and and are based on  the struggle of the women of the family of Imam Hussain (a.s).

He did not say that I will not do allegiance to Yazid, but instead said that there will be someone like me and someone like Yazid. This means such type of persons will keep on fighting against each other, the war of values will keep on repeating again and again. And at such times someone like me will rise and do Amr Bil Maroof. He will fight this war of values and will stop those like Yazid in spreading evils. He will defeat their efforts to debase ethical and religious values. Thus, anyone who rises like Imam Hussain (a.s), fights against Yazidiat by adopting Hussaini values is Hussaini and the one confronting him is Yazidi. Hussaini wants the Hussaini values to rule (the society) whereas Yazidi wants a governance  of Yazidi values and evils. This battle will be always present; the war of values will keep on taking place.

“Confrontation has continued from the day of creation till date Beteen The lamp of Mustafavi (Prophet) and the Evils of Abu Lahab”

(Kulliyate Iqbal, Urd Bange Dara, Page 343)

In order to protect the values of Ashura, it is essential to identify these values so that by adopting them we can become Hussaini. In addition, it  is also necessary to identify Yazidi values so that we can fight against them.

In this book we will explain ten selected values of Ashura. We will also discuss the methods which the doyen of martyrs adopted to protect these values, to give them their true meaning and how he defeated the inhuman values thereby making the values of Ashura eternal and a truth forever.

We pray to Allah(s) to give us an opportunity to complete this subject and to also undertake the task of presenting other remaining values of Ashura. With the grace of Allah, this discussion will continue in subsequent publications (God willing).

Note: For readers interested in more details on this topic of Purpose of Uprising of Imam Hussain (a.s) can refer to our specific publication “The Philosophy of Qayam-e-Hussain (a.s)”

The two supplications or two prostrations of Imam Hussain (a.s) deserve utmost importance, though all his prostrations, acts of worship, religious rituals and all his deeds have their own significance . The two prostrations of the doyen of martyrs (a.s) are historically significant; in fact they are alive and eternal till the day of judgement.

If any human being can understand the spirit of these two prostrations then he can easily realize that it is due to these two prostrations that the religion is alive today. In fact, it is due to these two prostrations that the humanity is alive. Today, if there is something known as humanity then it is due to the blessings of these two prostrations. He did one prostration on the land of Karbala and the other one he offered on the plains of Arafah. The prayer which he offered before or after or maybe during this prostration in Arafah is known today  with the name of “Dua-e-Arafah”.  If we can understand “Dua-e-Arafah” and comprehend its spirit, then we can understand the purpose of Karbala.

It has been emphasized that certain supplications should be recited  during certain specific time periods like it is a recommended (Mustahab) act to recite “Dua-e-Arafah” of Imam Hussain (a.s) on 9th Zilhajj. This does not mean that we should wait for this day to make this supplication. Similarly, it is said about Dua-e-Kumail also that it should be recited on Thursday evening, but this does not mean we should not recite this supplication on any other day or occasion. Some believers might imagine that if they recite Dua-e-Kumail on any other occasion other than Thursday evening, they might suffer some loss or it would be a sin. It is not like that , these supplications should be read daily both during day and night. You can recite these supplications any time without following any definite timing, though the periods when it is more beneficial are mentioned, but these supplications can be read apart from these periods also. It is not that you should wait for 9th Zilhajj to recite Dua-e-Arafah, if you desire, every day of yours can become Day of Arafah.

“Every day is Ashura and every place is Karbala”, this means it is in your control, if you don’t want even the day of Ashura will not be the day of Ashura, the land of Karbala will also not be Karbala for you. This land will be Karbala for those who have imbibed the spirit of Karbala in  their  souls, , this day will be Ashura for those who have the spirit of Ashura in them. Ashura becomes Ashura with its soul, thus we can change any day we desire into the day of Ashura.

“O Allah! It was due to your kindness, favour and grace on me that you did not gave me birth in the governance of the leaders of infidelity,those who broke your covenant and denied your prophets. You gave me birth at that time when you had already done the arrangements for my guidance, you grew me in that era of guidance Prior to this also your kindness and companionship was with me when you created me with such elegance and blessed me with countless bounties.”

We present to you a question over here, not for the purpose of your reading or for us to give you an answer, we are raising this question with the aim that you should think about it not just now, but think and ponder over it everyday, every moment till your last breath, so that you can reach a sound conclusion. This question which we are raising is “Was the event of Karbala a reaction to the demand of allegiance?”

This means that if the apparent circumstances of that time which History tells us had not taken place, that is even though Yazid had come to power but if he had not demanded allegiance then there would have been no need for Imam Hussain (a.s) to leave Medina, Hence, there would have been also no need to send his messenger (Muslim bin Aqeel) to Kufa and the people of Kufa would also not have betrayed and left Imam (a.s)  alone. In this situation, I have question for the Hussaini’s who have been chanting Hussain, Hussain from their childhood, those who saw the Shabeeh (imitations) of Hussain(a.s) the moment they opened their eyes at birth, those who started to hear the name of Hussain (a.s) , those who  have spend their entire lives reciting Hussain, Hussain, now if you have the recognition and awareness about Hussain (a.s), then think if all these incidents mentioned earlier were a prerequisite for the event of Karbala or would the event of Karbala would have taken place even without them?

It is possible that someone might think that he doesn’t know if the event  of Karbala would have taken place or not? He may think that he has read history and has understood the situation which caused the event of Karbala and these were that Yazid demanded allegiance, the people of Kufa wrote letters and then betrayed, and as consequence of all this the event happened. He may really not know whether the event of Karbala would have happened without these incidents or not? If someone is having this opinion about this question, then it means that he has not identified Imam Hussain (a.s), he is not a true follower of Hussain (a.s). The one who has the soul of Ashura and Karbala within him can never  say that I don’t know whether this event would have happened or not? His reply would be that this event was bound to happen, but it is possible that it might not have happened in Karbala or might not have happened on the day of 10th Moharrum, but it would have happened sooner or later as it was destined to happen.

Mufti Jafar Hussain (r.a) comments on this sermon that the conqueror of Egypt, Amr Aas has demonstrated his courage by turning his nakedness into a  shield. The incident is  that during the  battle  of  Siffeen,  when he  had  an encounter  with the  Commander   of Faithful (a.s), to protect himself from the stroke of His (a.s) sword he became naked. When the Commander of Faithful (a.s) saw this humiliating act of his, he turned his face aside and spared his life. The Arab poet Farazdaq has written about him:

There is no merit in waiving off difficulties with acts of humiliation, The way Amr escaped difficulties that day by becoming naked

It is not that Amr had an innovative mind in such kinds of lowly acts but instead in these also he was a follower of some others. This is because the first person who did such kind of thing was Talha bin Abi Talha, who in the battle of Ohud saved his life by becoming naked in front of the Commander of Faithful (a.s) and showed this path to others also. Even Basr ibn Abi Arthat did the same thing when he was under the sword of Ali (a.s). After performing this act when he approached Muawiya in this state of nudity, in order to soothe his feelings of humiliation Muawiya presented Amr Aas as a reference  and said “O Basr, why should you feel bitter and ashamed about this when you already have a similar example of Amr Aas in front of you”

But Yazid could not employ this cunningness and this was the perfect opportunity for which Imam Hussain (a.s) had been waiting for. He was waiting for a chance to destroy the entire system and pull out its every single hair. Imam Hussain (a.s) got this opportunity due to the ignorance of Yazid. It was not that Yazid did something and Imam Hussain (a.s) reacted to it. It was his stupidity which resulted into the much awaited opportunity for Imam Hussain (a.s) to demolish Yazidiat for ever.

Thus it is not that if the incidents narrated in history would not have  taken place then Imam Hussain (a.s) would not have started an uprising. If someone says this then take it for sure that he has no understanding of Hussain (a.s), Why? This is because according to this notion, it seems as if Imam Hussain (a.s) was sitting and waiting for Yazid to seek allegiance from him, and then He (a.s) was going to refuse so at to allow things to happen. Instead Imam Hussain (a.s) was waiting for Yazid to do a stupidity so that He (a.s) gets the opportunity to wipe off Yazidiat. This was because Imam Hussain (a.s) was a responsible person. Imam and Imamat is in itself the name of Covenant (Ahad) and the meaning of Covenant is Responsibility.

“…. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.”

(Surah Baqrah, Ayah 124)

Allah(s) replied and said; O Ibrahim, Imamat is my covenant and my covenant can never be given to the unjust and oppressors. From this we come to know that Imamat (Leadership) is a covenant of Allah(s) and the meaning of covenant is responsibility. An Imam (leader) is the one who is considered as responsible by Allah(s), Imam means a responsible person of religion and one who is responsible for guidance of people. Reactions are only shown by those who do not feel compelled to act because of their innate sense of responsibility, but their actions are a result of what others do to them.

Responsible people do not sit silently waiting for someone to act against them, they just don’t sit idle with folded hands lips shut , eyes downcast and birds sitting on their head. They don’t wait for the moment for someone to make a move against them and then they will show some reaction. The one who is responsible does not give an opportunity to someone to act first; he himself acts and does not limits himself to only reactions.

When Imam Husain (a.s) started his uprising, apart from Him (a.s) all other well-known senior Muslim personalities were also living  in  Medina. It was not just that the Shia personalities were present in Medina, in fact leading Muslim personalities were present there. Eighty to Ninety years old companions of Holy Prophet (s.a.w.s) were also present in Medina, and some companions had even crossed the age of hundred at that time. Even amongst the martyrs of Karbala, the age of certain companions was greater than hundred years. This means that there were people who had witnessed the covenant of the Messenger of Allah(s), covenant of the Commander of Faithful (a.s), covenant of Imam Hasan (a.s) and now they were present in the service of the Doyen of Martyrs (a.s).

It happens sometimes that all big personalities gather in one place, like today all the great Shia personalities are present in the Holy city of Qom  in Iran. Similarly, the companions of Prophet (s.a.w.s), their children and some very highly esteemed and scholarly personalities were present in Medina.

A well-known personality like Abdullah ibn Abbas, who was a jurist, commentator and narrator of traditions and a person recognized by both Shia’s and Sunni’s was present in Medina at that time. Another one of the great personalities was Abdullah bin Zubair, against  whom Muawiya  had warned his son (Yazid) in his last will.

Imam Hussain (a.s) did not establish a camp for worship or continue his preaching sessions. he also did not go to Kaaba to take refuge there. Instead he gathered his entire family, children, youths and women, gathered his supporters and companions and came out of Medina. People advised him that like Abdullah ibn Zubair, he should leave the normal route and take a unfrequented route through the desert so that no one should be able to reach him, identify him and thus he will be safe from any attacks.

Imam Hussain (a.s) said: I will never do this (1). I will go by the normal route used by travelers. I will not go secretly like those others who for the sake of saving their lives deviated from the right path and traveled in the dark, along unknown roads so that no one can see them, instead I will adopt the same route on which everyone else travels.

(Mawassae Kalemate Imam Hussain, Page 291)

Those who gave advises to Imam Hussain (a.s)

1.Muslim bin Aqeel said:

Muslim bin Aqeel said “O the son of the Messenger of Allah(s), it would be better if we leave the normal route and take some other routes, I have the fear that they will come to hunt us”. Imam Hussain (a.s) said “O my brother, I will never leave this route.”

(Mawassae Kalemat Imam Hussain, Page 299)

2.Masud bin Mukhtarema send a letter towards Him (a.s)

“Do not be deceived by the letters of the people of Iraq, Ibne Zubair who is asking  you to join him is your supporter. You be in the Sacred house of Allah and do not go anywhere. If they (people of Iraq) need you then they will ride their camels and rush towards you, then you can start an uprising with a big army and power.”

Imam Hussain (a.s) prayed for the welfare of Masud bin Mukhtarema and said; “I will

ّseek goodness from Allah(s) in this affair”

(Saabiq Sadr, Page 259)

This means Imam Hussain (a.s) wanted to say that you are making excuses of worships and seeking refuge in the Holy Kaaba so as to get away from your responsibilities. This is because a corrupt ruler is in power and when corruption becomes common all over then it is necessary for the conscientious persons to come out on the battlefield and not look for excuses to save their lives.

3.Mohammed        bin      Hanafia        came        to        Him        (a.s)         and        said:

Imam Hussain (a.s) wanted to say that I am also aware about the road to Mecca, I can also take refuge in the Holy Kaaba, I can also make  the excuse of worship and easily forsake my responsibilities, but Allah(s) has made me an Imam (Leader) and Imamat (Leadership) is a covenant of Allah(s) which means it is a responsibility given by Allah(s). When the responsibility of defending the religion is upon me then how is it possible that I allow Yazid to continue with his rule and keep myself busy in worship. Even if he doesn’t move against me, I will for sure act against him , so how can I do such a deal to remain aloof to this situation. This could be the logic of an irresponsible person but this could never be the logic of Hussain ibn Ali (a.s)

Under such circumstances the first value which Imam Hussain (a.s) resuscitated was that of Covenant and having the sense of responsibility. Amr Bil Maroof and Nahi Anal Munkar are itself the name of responsibilities which Allah(s) has placed on the shoulders of every single individual of the Muslim nation (Ummah).

In other words, I am the surety for your Maroof and you are for my Maroof. You have to stop me from evils and I have to stop you from evils. If we neglect this obligatory duty then we will be questioned on why we did not act upon these orders.

There is tradition from the Messenger of Allah(s):

Every one is liable to questioning and will be asked regarding his disciples and associated people. By imposing the obligation of Amr Bil Maroof and Nahi Anal Munkar, Allah(s) has made everyone a commander and governor who have to stop evil. Everyone has to do Amr (Invite), but we need to remember that doing Amr is different from delivering lectures and few sessions of preaching.

It is not that only those who are doing incorrect things will be questioned, others will also be asked as to why they did not stop them? Were you not given the instructions to do Amr? Were you not given the authority to prohibit? This means every person from amongst the Muslim nation (Ummah) has been made responsible and they will be questioned about the accomplishment of this responsibility. Now if someone does not carry out his responsibility and does not fulfill the obligations of the authority given to him, can he then say that the Hussaini Spirit resides in him? This is because Hussain (a.s) is not the name of any unconcerned person who is a silent spectator over things happening around him. He (a.s) is not the name of a bowed head and lowered eyes . Instead whenever the nation faces corruption and irrespective of the fact whether someone is demanding allegiance or not, He (a.s) is out in the battlefield. Hussain (a.s) and Hussaini is the one who joins the battlefield of his own free will. This is the logic and stand of Hussain (a.s), and the value which He (a.s) introduced. Thus the first thing which the values of Ashura show us is having sense of responsibility. It has taught us that we should not become like those who find excuses in their prayers, lectures, wife and children, their office and jobs for not fulfilling their responsibilities. An irresponsible person can never be a disciple of a responsible person and Imamat (Leadership) is the name of a responsibility. An irresponsible person can never walk with a responsible person.

There was also a time when Abraha attacked the House of Allah to demolish it, along with an army of elephants. Allah(s) defeated and destroyed this entire army through sparrows (Ababeel). However, when an irresponsible person like Abdullah bin Zubair had taken refuge in the Kaaba and Hujjaj bin Yusuf was destroying the Kaaba by dropping stones on it, the army of sparrows (Ababeel) did not arrive at this juncture. This is because in a similar incident in the past, there was a responsible person like Abdul Muttalib (a.s) present in the Kaaba but this time an irresponsible was present in the Kaaba. Allah does not care even if the Kaaba gets destroyed to wipe out an irresponsible person. Otherwise to protect the Kaaba is not at all a difficult task for Allah(s). This historical demolishing of the Holy Kaaba was an outcome of irresponsibility (of the person present inside).

Even Masjid-ul-Haram is not a secure place of refuge for those who run away from their responsibilities and sit in the proximity of Kaaba, offering prayers, putting on Ihram, thereby making excuses of worship and serving the humanity. An interesting fact is that even for animals this is a place of security and refuge, but for an irresponsible person this place cannot become a place of safety. Else, Allah(s) could have sent the army of sparrows (Ababeel) but the crime is so severe that Allah(s) prefers to get the Kaaba demolished in order to punish an irresponsible person. Being irresponsible is a major sin and crime which Allah(s) will never forgive.

B.Mugira bin Sheba

Those who don’t abide by their covenants after having knowledge about the religion; then in order to justify their irresponsible behavior and to present their sins in a positive light they quote verses of Quran and traditions of Holy Prophet (s.a.w.s). This is the difference between literate scholars and illiterates; the illiterates cannot quote verses of Quran and traditions to justify their mistakes but the literary one’s know how to do this.

An example of this in the history of Islam is Mugira bin Sheba. He was a highly educated person and was amongst the advisors of the Caliphs. He was compensated and paid for his advice by the governments of the time. When Ali (a.s) came into power as the fourth Caliph, Mugira advised him that the governor of Damascus (Muawiya) is not a good person, you also have an eternal enmity with him and we have a long time desire that he should be removed from the post of governor. He was asking Ali (a.s) that the first thing he should do is to sack the governor of Damascus. Imam Ali (a.s) said that this was my intention from the beginning irrespective of your advice, but I don’t intend to do this for the reason you have in your mind, the reason I have in mind is different .

Thus on becoming the Caliph, the Commander of Faithful (a.s) issued his first order to the governor of Damascus to leave the post. He (a.s) said that in my government an oppressor cannot remain on a government post for even a single day.

After sometime this advisor (Mugira) came again and gave another advice. He told Ali (a.s) that from the political point of view you have not done the right thing. This is because your position is not well established in the capital, recently the assassination of the third Caliph has taken place and there is a crisis in Medina - a turmoil and chaotic situation all over. Under such circumstances, you should have first strengthened the capital and then confronted someone else, but without considering this you have started an encounter with the governor, that too of a district like Damascus. This is not a good political move. Within a span of just few days this government advisor gave two different advises, prior to governor’s remoaval he suggested that the governor should be removed immediately but after the governor was removed he immediately reversed his advise and said that this step should not have been taken.

When Imam (a.s) heard Ammar bin Yasir having question answers with Mugira, He (a.s) said to Ammar to leave him. For he has taken only that type of religion which brings him close to this world and he has intentionally indulged himself into a dubious state so that he can use these doubts as a means to justify his luxuries.

(Nahjul Balagha, Saying 405)

Irresponsible persons are people with very complex and strange character, but Allah (s) never forgives the irresponsible persons.

This meant that it was not the time to perform Hajj and sacrifice sheep but instead time to protect Hajj and to keep Mina alive. There is a major difference between performing Hajj and protecting Hajj. One who performs Hajj sacrifices sheep and lambs but those who protect Hajj need to sacrifice their children.

You are the inheritor of Mina, you are the son of Mina because the inheritor of Mina cannot be one who visits Mina to sacrifice sheep, but the inheritor of Mecca and Mina can only be the one who offers the sacrifice of his children, one who sacrifices his brothers, one who can shed blood and the one who sacrifices his brothers to protect the prestige of Mina. He (a.s) is saying that this Safa and Marwah, this Mecca and Mina are not yours, these are mine.

How can someone become the son of Mina, the son of the place of sacrifice and the son of ZamZam? Just visiting Mecca and drinking the water of ZamZam does not make someone the son of ZamZam. Only he who can save the honor and prestige of ZamZam and Mina can become its son. He is the one who protects the sacredness and sanctity of Hajj.

The image of Imam Sajjad (a.s) which the orators (Zakireen) have presented is far from reality. They always portray him as a sick person but they don’t discuss his courage and valor. It is necessary to ponder over here that the same Imam Sajjad (a.s) when he enters the courtyard of Yazid has heavy iron shackles in his neck, chains in his legs and is handcuffed with his aunts and sisters who are standing bareheaded in the courtyard. When Yazid starts to speak and says, who is he and what does he want?

Oppression is one of the biggest evil amongst all evils and not to be an oppressor is a very important human virtue. All learned scholars have a unanimous opinion about oppression being a disliked act and even in religious laws oppression is counted as a big evil amongst all evils. Everyone knows that oppression is a bad thing and even the one who carries out oppression is aware about its evil. This is the reason that the oppressor does not call oppression by its name and always tries to give oppression some other good name and terms. He tries to hide his oppression behind the veil of nice sounding terms . Thus no one can disagree with oppression being an evil and disliked act. It is the art and quality of a human being that he justifies his sinful deeds with beautiful and pleasing names.

The biggest example of this is available in Afghanistan and Iraq today. Sometimes in the name of democracy, sometimes in the name of freedom and sometimes in the name of fighting terrorism, numerous children and innocent people have become a victim of the oppression and cruelty of America. Allah(s) knows best about the situation the Iraqi people are living through. The streets of Karbala, Kufa, Najaf and Baghdad are painted with the blood of innocent Muslims. Every day the blood of Muslims is shed and the chastity of Muslim women is being violated. The oppression and tyranny they have demonstrated in the prisons are so shameful that it is difficult for a decent person to even narrate whereas these oppressions were witnessed by the entire world.

In the name of fighting against terrorism severe atrocities have been carried out on Muslims by branding them as Islamic combatants. Several tons of bombs were dropped on innocent Muslims. All these acts of oppression have been hidden behind the noble facade of propagation of democracy, freedom, eradication of terrorism.

The reality is entirely different, If America wanted to fight terrorism than Saddam was a terrorist since twenty years, so why did they not stop him? Instead they armed Saddam and always encouraged him to continue with his acts of cruelty, as if they were telling him to continue with his tyranny and they will keep on supporting him .

What was this inheritance which Imam Hussain (a.s) received from the Prophets (a.s)? The Prophets (a.s) had no wealth, property, assets, gardens and land which they would have left as inheritance for Imam Hussain (a.s). The inheritance which the Prophets (a.s) left for Imam Hussain (a.s) are these great values for which the Prophets (a.s) themselves were sent forth in order to bring these values back to life. The Prophets (a.s) introduced the great values amongst people and faced all kinds of different difficulties in the path of righteousness.

They struggled and fought against those evils which were against these great values, thus giving salvation to human societies. Imam Hussain (a.s) also fought against the same evils to give life to the same great values which he received in inheritance from Prophet (a.s) and hence He (a.s) is an inheritor of Prophets (a.s)

He (a.s) received something specific from every Prophet (a.s). He received a specific attribute as inheritance from Ibrahim (a.s), from Prophet Moosa (a.s) he received another specific attribute and similarly from Prophet Isa (a.s) he received a different quality. From Prophet Moosa (a.s) he received the inheritance of struggling against cruelty and tolerance to cruelty, whereas from Prophet Isa (a.s) he received in inheritance, the reformation of the system of values.

When Bani Israel were being crushed under the cruelty and oppression of Pharaoh, it was not that Allah(s) sent Prophet Moosa (a.s) to just fight against the Pharoah, instead he was also sent to struggle against the qualities (negative) of Bani Israel. In that period, both the groups were present - one an oppressor and the other which was accepting and tolerating cruelty and oppression. Both of them were having evil qualities. Allah(s) told Moosa (a.s) to go to Pharoah since he had become a transgressor. The purpose of this instruction was not just to go to Pharaoh since he was carrying out  oppression, instead “O Moosa! Go to Bani  Israel as well, they are also culprits and their crime is that they are tolerating this cruelty and oppression”.

Moosa (a.s)! fought against Pharoah and also fought  against  Bani Israel, to defeat oppression and tolerance to oppression. Thus Moosa (a.s) came and fought the battle to uphold these values. The crusade for values stopped the oppression of Pharoah and the Bani Israel’s Tolerance of Oppression , thus gave salvation to Bani Israel. He then taught them not be a tolerant of cruelty and oppression; the reason for their domination by Pharaoh. But within a very short period after Prophet Moosa (a.s) the system of values within Bani Israel changed. They outlawed the natural bounties for themselves. They started to declare the legitimate things allowed by Allah(s) as prohibited (Haraam) and they went to the extent of considering certain obligations as forbidden acts and certain forbidden acts were made obligatory. This is what happens when the system of values changes, Maroof (values) becomes Munkar (evils) and Munkar (evils) becomes Maroof (values).

Despite of the enlightened teachings of Prophet Moosa (a.s) and Prophet Isa (a.s), Christianity became a victim of distortions. People were led astray from the path of Prophet Isa (a.s) and the system of values in Christianity changed once again. Those permissible pure things which Bani Israel had earlier proclaimed forbidden, Prophet Isa (a.s) again declared them as pure and permissible, but in the distorted version of Christianity that came into existence after Prophet Isa (a.s), the teachings of Prophet of Isa (a.s) were totally adulterated.

One example of this is that Christianity started preaching that tolerance of cruelty and suffering oppression silently is a very good human trait. By falsely associating it to the teachings of Prophet Isa (a.s), people were taught that tolerance of cruelty is one of the great values, and it was introduced as a Maroof. They were told that if someone slaps you on the right cheek, you present your left cheek to him also so that he can slap on that as well. If someone abuses you, be prepared to receive a slap also. If someone does an act of cruelty against you, be prepared for the next act of cruelty. But this was a teaching of distorted Christianity.

Prophet Isa (a.s) also did foretell about the next prophet and also testified about the previous Prophet. When the prophesy is made about the next coming prophet, then it also includes the teachings of next Prophet. Similarly, when the previous Prophet is testified, all the deeds, acts and teachings of the previous Prophet are also verified . Hence, Prophet Isa (a.s) forecast all the teachings of the Holy Quran. If someone wants to understand Christianity then he should not ask Christians about it. Prophet Isa (a.s) had two attributes; one, he gave the news of Prophet Mohammed (s.a.w.s) and second. he testified about Prophet Moosa (a.s). So now if we look at the teachings of Prophet Mohammed (s.a.w.s) and that of Prophet Moosa (a.s), we will ourselves understand the teachings of this foreteller and testifier (i.e. Prophet Isa (a.s))

Christianity has taught people to tolerate cruelty for the sake of modesty and balance. The priests and nuns of churches have taught them that if someone slaps you on one cheek you should present the other to him. These teachings had a lot of impact on Muslims. They forgot the actual modesty and balance taught by the Holy Prophet (s.a.w.s) and adopted the humility and balance taught by Christianity. Though in reality the followers of Christ themselves did not adopt these teachings (tolerance to cruelty) in a practical sense.

I will not give my hands in your hands like a humiliated person, and nor will I desire to escape from you like slaves.

(Manakibe Aale Abi Talib, Vol 3, Pg 234)

Thus tolerance of oppression is a bigger sin than oppression. Imam Hussain (a.s) taught us that neither you should become an oppressor nor should you tolerate oppression. This is because tolerance of cruelty is the basis for cruelty. The one who accepts cruelty is in reality giving an invitation to the tyrant to do oppression and he is equally participating in this oppression. If this tolerance to cruelty would not have existed , then the tyrant would not have the courage to undertake oppression.

There are external and internal causes for every incident. In this context, we will now discuss some incidents of cruelties by some tyrants. These unkind incidents were those whose internal causes were identified by Imam Ali (a.s). Amongst those internal causes one of them was being tolerant to oppression and remaining silent on every act of insolence.

A.The Attack on Anbar

After the battle of Siffeen the activists of Muawiya from Damascus continued, spreading terror in towns and villages which were under the governance of the Commander of Faithful (a.s).

Commanders with beastly characteristics like Busr Ibne Abi Artaat and Sufyan ibne Auf Ghamidi attacked several towns, threatened the innocent and defenceless citizens, invaded and looted their homes and thus perpetuated a reign of terror. In order to attack Madaen, Anbar and Hayyat (name of towns), Amir-e-Shaam (Muawaiya) sent Sufyan ibne Auf Ghamidi with a force of six thousand soldiers. He first reached Hayyat but after finding it deserted, he moved towards Anbar, where there was a group of five hundred soldiers of Ameerul Momineen (a.s) posted for defence. When they saw this huge force of Muawiya, they could not stand firm. Only hundred remained firm and fought against Muawiya’s force to the maximum extent possible. Enemy’s army launched a strong attack  and they could not withstand it since the leader of the army, Hassan ibne Hassan Al-Bakri, was martyred along with thirty people. After capturing the battlefield, the enemies comfortably looted the entire town, ransacked and destroyed it.

(Sharh e Nahjul Balagha, Page 162, in context of Sermon 37)

When Ameerul Momineen (a.s) got this news, he delivered a sermon which became famous as the Sermon of Jihad (Crusade). He said:

Beware! I called you (insistently) to fight these people night and day, secretly and openly and exhorted you to attack them before they attacked you, because by Allah, no people have been attacked in the hearts of their houses but they suffered disgrace; but you put it off to others and forsook it till destruction befell you and your cities were occupied. The horsemen of Banu Ghamid have reached al-Anbar and killed Hassan ibn Hassan al-Bakri. They have removed your horsemen from the garrison.

I have come to know that every one of them entered upon Muslim and other women (Jewish) under protection of Islam and took away their ornaments from legs, arms, necks and ears and no woman could resist it except by pronouncing the verse, "We are for Allah and to Him we shall return." (Qur'an, 2 :156) Then they got back laden with wealth without any wound or loss of life. If any Muslim dies of grief after all this he is not to be blamed but rather there is justification for him before me.

(Nahjul Balagha, Sermon 27)

The terrorist took the anklet from the feet of a Jewish woman; she was not Muslim, but living in area under the governance of Ameerul Momineen (a.s). In the context of this incident, Ali (a.s) said that if a Muslim dies of grief after listening to these news then he cannot be criticized for this death.

Whether in the era of the followers of Ameerul Momineen (a.s) is the modesty of even the Muslim women secure? Imam Ali (a.s) pointed out towards the causes behind all these incidents.

How strange! How strange! By Allah my heart sinks to see the unity of these people in their wrongdoings and your disunity in a just cause. Woe and grief befall you. You have become the target at which arrows are shot. You are being killed and you do not kill. You are being attacked but you do not attack. Allah is being disobeyed and you accept it. When I ask you to move against them in summer, you say it is hot weather, spare us till the heat subsides . When I order you to march in winter you say it is severely cold; give us time till the weather improves. These are just excuses (evading heat and cold) because if you run away from heat and cold, you would also be, by Allah, running away (in a greater degree) from sword (war).

O' you semblance of men, not men, your intelligence is that of children and your wit is that of the occupants of the curtained canopies (women kept in seclusion from the outside world). I wish I had not seen you nor known you. By Allah, this acquaintance has brought about shame and resulted in repentance. May Allah fight you! You have filled my heart with pus and filled my bosom with rage. You made me drink mouthfuls of grief one after the other. You disregarded my counsel by disobeying and leaving me so many times that Quraysh started saying that the son of Abi Talib is brave but does not know (tactics of) war. Allah bless them ! Is any one of them more fiercer in war and more experienced in  it than I am? I started when I was still in my twenties, and here I am, having crossed over sixty, but one who is not obeyed can have no opinion.

(Nahjul Balagha, Sermon 27)

The respected scholar Mufti Jafar (r.a) in context with this sermon says that when Ameerul Momineen (a.s) received the news about this attack, He (a.s) went towards the pulpit and aroused the people against the activities of the enemies and invited them for Jihad (crusade). But none of them said “Labbaik” (readiness to march) to His (a.s) invitation, then He (a.s) in the state of fury and anger himself got down from the pulpit and walked towards the enemies. When people saw this, their self-respect was aroused and they also started to follow Him (a.s). When Ali (a.s) camped in the valley in the Nakhila, his followers gathered around Him (a.s), beseeched him to return back, as they are themselves sufficient to combat the enemy’s army. When the pleadings from the people increased further, He (a.s) agreed to return and then Saeed bin Qais marched towards the enemies with an army of eight thousand men. By the time Saeed reached the battlefield the army of Sufyan bin Auf had left and Saeed returned without a fight. When Saeed reached Kufa, as per the narration by Ibne Abil Hadid, Ali (a.s) in a state of grief and sorrow came and sat on the Baab-e-Sidda (one of the entrance gates of Kufa) and because of poor health, he wrote this sermon and handed over to his slave Saad to recite to the people. According to the narration of Mubarrad from Ibne Ayesha, Ali (a.s) delivered this sermon himself by standing on a hill in the valley of Nakhila, and Ibne Misam has also testified to this.

In this sermon, to motivate his followers for the war, he discussed the circumstances of the era of the Messenger of Allah (s.w.t). He (a.s) reminded them of the sacrifices of His (s.a.w.s) companions, the immigrants (Muhajireen) and the Ansars (followers from Medina). Those were very dear to the Holy Prophet (s.a.w.s), they were few in numbers whereas the people of Iraq are more in numbers but still they are lazy and weak…….

A tall man stood up and said “O Ameerul Momineen! Neither are you Mohammed (s.a.w.s), nor are we Ansars (followers and supporters)!” Ameerul Momineen (a.s) replied “Listen carefully before speaking, May your mothers weep on you, you add to my grief and sorrow, when did I say that I am Mohammed (s.a.w.s) and you are Ansars? I have just given an example that they are your role models”

The major reason for those atrocities was this tolerance of oppression. Someone becomes a victim of the arrows of others only because he is not prepared to come out and oppose the enemies because of laziness and weakness. These are the actions and such are the views which gives courage to the enemies. If a community decides not to adopt tolerance of oppression, not let themselves become a target for the arrows of enemies, then no terrorist will dare to come and set up a reign of terrorism and barbarism.

B.The Attack on Yemen

Busr ibne Abi Artaat attacked Yemen and prior to this he attacked Medina also. He sat on the pulpit of the Messenger (s.a.w.s) and abused His (s.a.w.s) companions, burnt houses, then he came out of Medina and kept on attacking other places. In this manner he reached Yemen. Ubaidullah bin Abbas was the governor of Ali (a.s) in Yemen at that time. Busr took oppression and barbarism to new heights in Yemen, to the extent that he killed two young children of Ubaidullah ibn Abbas in the presence of their mother. Ubaidullah went to Kufa with the news of the assassination of his two children so that he could inform Ali (a.s) about the atrocities of Busr. One of the examples of these atrocities was the death of his two children who were assassinated in a very dreadful manner . Ubaidullah was expecting that Ali (a.s) will make him comfortable, offer condolences for his children and recite Surah Fateha.

When Amir al-mu'minin received successive news that Mu`awiyah's men were occupying cities and his own officers in Yemen namely `Ubaydullah ibn `Abbas and Sa`id ibn Nimran who came to him after withdrawing from a defeat at the hands of Busr ibn Abi Artaat, he was greatly disturbed by the lack of will of his own men in pursuing jihad and their difference of opinion with him. Proceeding on to the pulpit he said:

Nothing (is left for me) but Kufah which I can hold and extend (which is in my hand to play with). (O' Kufah) if this is your condition that whirlwinds continue to blow over you then Allah may destroy you.

Then he illustrated this with the verse of a poet:

O' `Amr! By your good father's life. I have received only a small bit of fat from this pot (fat that remains sticking to it after it has been emptied).Then he continued:

I have been informed that Busr has conquered Yemen. By Allah, I have begun thinking about these people that they would shortly conquer the whole country through their unity in their wrong deeds and your disunity (from your own right), and division, your disobedience of your Imam in matters that are just and their obedience to their leader in evil matters, their fulfillment of the trust of their master and your betrayal, their good work in their cities and your mischief. Even if I give you charge of a wooden bowl I fear you would run away with its handle.

(Nahjul Balagha, Sermon 35)

In context of this sermon, Mufti Jafar (r.a) says that when Muawiya’s re-established himself after the arbitration (between Amr Aas and Ashari), he started planning to capture the towns under the control of Ameerul Momineen (a.s) to expand the area  under his control. He sent his armies in different towns to get allegiance for himself by using force and terror. To achieve this, Busr Ibne Abi Artaat was sent towards Hijaz,  who shed the blood of thousands of innocents from Medina to Yemen, burnt several tribes alive and assassinated young children. He went to the extent of assassinating the two young sons ( Qasam and Abdur Rahman) of Ubaidullah who was the governor, in the presence of their mother, Hurriya binte Khalid. When Ameerul Momineen (a.s) got the information about their atrocities and blood shedding he wanted to send an army to counter them, but due to constant ongoing hard times of war, people did not want war and instead of being motivated, they had developed an aversion towards war. When Ameerul Momineen (a.s) saw this aspect that his followers were running away from battles , he delivered this sermon. In this sermon He (a.s) raised their Self-Respect and motivated them for Jihad by mentioning the evil acts of enemies and in contrast, the weaknesses demonstrated by his own people. At last Zaariya ibne Qaddama said “Labbaik” to His (a.s) call and marched towards the enemies with an army of two thousand men. He pursued the enemies and succeeded in pushing them out of the territories controlled by Ameerul Momineen (a.s)

Ameerul Momineen did not hold this aggressor (Busr ibn Abi Arthat) as the one who was responsible for all this, instead in this sermon he considered his companions to be a source of encouragement for the aggressor to come all the way from Damascus and invading the cities  right up to Yemen. He (a.s) scolded both Ubaidullah ibne Abbas and Saeed bin Namran that they  also had a battalion, then how did they  allow their sons to be assassinated? Why did they not fight against Busr? He (a.s) said “By Allah! I am certain now that very soon these aggressors will take over the rulership from you, if you continue to demonstrate your laziness and incapability’s they will never abandon these acts of oppression”

There are four causes of their oppression against you:

1.You are disunited.

2.You  do  not obey    your righteous Imam (leader) and are disobedient to Allah (s).

3.You are not trustworthy.

4.You don’t increase you population and develop your nation.

These aggressors also possess four traits which are totally opposite to that of yours.

1.They are united on their falsehood.

2.They are trustworthy.

3.They are obedient to their phony leader.

4.They populate and develop their towns.

The biggest enemy of yours is your self which is just next to you

“On the day when their faces shall be turned back into the fire, they shall say: O would that we had obeyed Allah and obeyed the Messenger!

“When a human being is invited towards piety, he remembers his respect earned through sins.”

(Surah Baqarah, Ayah 206)

He gets involved in his sinful respect.

Dignity and respect are not  what you earn through sins, but if you want to acquire dignity, you must bear in mind that all respect and dignity lies with Allah (s.w.t)

Dignity cannot be found in streets and lanes, it cannot come from friends and foes, but if you are in pursuance of dignity, then every attribute of dignity and respect can be found in the presence of Allah (s.w.t).A human being sacrifices everything, , his lifelong earned wealth, his assets,  all,  just for the sake of his life. Even if he has to leave a position and post for the sake of saving his life he does it and says that I don’t want all this, I just want to save my life. But there is one thing that is more precious than life, and that is the dignity of human beings. It is tough to compromise on dignity then to give life, hence in order to protect his dignity; the human being even gives away his life.

If you look at the people of the world, in cases where their respect and women are endangered, they play with their lives, even losing it at times, but to them it is an achievement of having secured their dignity and respect.

When a war triggers between different countries; then the dignity of the nation, country and community lies in saving the social honour even if several lives need to be sacrificed for this purpose. To give life for the sake of dignity is something common and routine for man.

Those who save their lives are not considered as great and majestic, but those who give up their lives in the path of dignity are considered great. Thus we know that dignity is the most precious asset, the favourite and the most appreciated thing for human beings. Dignity and prestige are a value, a purpose and objective of life for all human beings, but they still do not know the meaning of dignity, from where it can be derived and how to protect it? To understand these things it is essential to study and analyze the teachings of the Doyen of Martyrs.

“Dignity is only with Allah, Messenger and believers”

(Surah Munafiqun, Ayah 8)

Some people feel proud about the fact that even alcoholics and transgressors respect them. They have this misconception that at some point if there is a need to travel, they should have at least some good relationship with these transgressors so that they will take care of their house and family. Also they will not  harm the chastity of their women  left behind. But the question is, did these transgressors, alcoholics care about the dignity of Hussain ibn Ali (a.s)? Was it not possible for Hussain ibn Ali (a.s) to get respect from them? Did those who burnt the tents of Hussain ibn Ali (a) during the “Evening of  Destitution  (Shaame Garibaan) not know that these were the children of the Prophet (s.a.w.s)? That these were the Ahlulbayt (progeny) of the Holy Prophet (s.a.w.s)? That they were the daughters of the Messenger of Allah (s.w.t)? That they were the daughters of Fatema (s) and Ali (a.s) and that they should respect them? Could Hussain ibn Ali (a.s) not maintain at least some relationship with these people, so that after his martyrdom they would not trouble his family members? But Hussain ibn Ali (a.s) never demanded any false dignity and respect from people because people do not possess dignity, it is with Allah(s).

What is the meaning of Dignity, which is so liked and of such esteemed value that a human being even sacrifices his life for it? We should know  its meaning because the same meaning lies in the dignity of Allah, the Messenger and the believers, as said before Allah is dignified, the Messenger is dignified and so are the believers .

If Dignity means getting respect from the people of the locality then Allah (s.w.t) has no locality, the Messenger of Allah(s) was not respected by the people of his locality, the hypocrites, polytheists and infidels were not respecting the Holy Prophet (s.a.w.s).

The transgressors did not respect Imam Hussain (a.s), then what kind of dignity is this , that is present  within the believers, has been proven for the Messenger (s.a.w.s) and obtained from Allah (s.w.t).

Dignity in Arabic literature means something possessing hardness, stiffness and solidity, the presence of which does not allow anything else to penetrate, crack or interfere. As an example, if you want to hammer a nail into wood, after one or two strokes of the hammer and with a little pressure the nail will penetrate the wood. But  if you try to pierce the  same nail into a cement wall, it would take more effort because  the cement wall is harder as compared to wood. This very nail that can be pierced into a cement wall will never penetrate a rock. This means that a rock or a stone is such a hard, strong and able thing that it does not allow the nail to penetrate through it, despite the number of strokes you apply  to the nail. It is possible that the stone might break but even then the nail can not penetrate it.

The essence that contains dignity is similar to this. If any type of faults, evils, weaknesses, accusations and allegations are hurled towards it, even along with thousands of evidences , this solid essence will not  allow  these things to enter inside or associate with it. Such an essence is considered as a dignified essence.

But if any sort of accusation, allegations and vices are associated with the essence , it easily links with it and gets proven. Such an essence is considered as a humiliated essence.

The essence of the Almighty (s.w.t) is such a solid essence that even if the entire universe unites to find a fault in Allah (s.w.t) they will not be successful. The essence of Allah (s.w.t) consists of no faults or shortcomings and therefore no faults and weaknesses could be associated towards Allah (s.w.t). In the same way, the essence of the Holy Prophet (s.a.w.s) is also infallible , no faults, sins or mistakes can be proven against him. Any accusation and allegation towards him will return back to the accuser, it cannot penetrate this pure essence.

But if any fault is associated with an essence or an accusation is made towards it, and if these easily impact and penetrate the essence, then this essence is a humiliated essence. Humiliation (Zillat) in Arabic means , a softness whose presence is willing to accept anything coming from outside. Like it is said, a soft horse allows everyone to ride easily.

Satan is challenging over here that the human being due to whom I lost my dignity, and I came out as a betrayer from the presence of your essence, I will take away the same virtues from his children due to which they got preference over me.

This adulterer son of the adulterer has brought me to a cross road between humiliation and sharp striking swords. And I say no to humiliation. Allah (s.w.t) and his Messenger (s.a.w.s) had also prevented us from following the path of humiliation. Similarly pure mothers, pure generation, self-respected people and deniers ofoppression have wished for us to fight bravely rather than adopt an escape route.

Allah (s.w.t) has established a principle to sacrifice one of our most beloved things in his way. According to this principle, Prophet Ibrahim (a.s) presented his most beloved sacrifice; he presented his son Prophet Ismail (a.s) in the way of Allah (s.w.t). Allah (s.w.t) has also instructed to initiate Infaq (spending) in his way. There are some who are willing to give their wealth in the way of Allah, but not willing to give their life. There are some others who are willing to give their lives in the way of Allah, but when it comes to dignity they take an escape route. The lesson that Hussain ibn Ali (a.s) has given us is, that we should not hesitate to give our lives in the way of Allah (s.w.t) if required and when it comes to sacrificing dignity in the way of Allah (s.w.t) , this should also be presented, because it is Allah (s.w.t) who is the source of all dignity.

Those who presented their children in the way of Allah (s.w.t), Allah (s.w.t) enhanced their generations, whereas those who preserved their children Allah (s.w.t) demolished their entire generations. Those who hoarded their dignities and did not spend in the way of Allah (s.w.t), became humiliated forever. During the periods of droughts some people accumulate and hoard food stuff, and when the prices of food goes high they sell it at higher price. This type of hoarding is a great sin. Those who accumulate wheat, rice and other foodstuff and store them in sacks, are also disliked by Allah (s.w.t) and will be punished too.

But bigger criminals than these are the hoarders of dignity, those who store dignities in sacks inside their homes considering that there is such a drought of dignity. Those who did such things in the past, even taking their names today is considered as a humiliation, whereas those who opened the sacks of dignity and gave it in the markets of Kufa and Damascus, have become sources of dignity that will last till  the  judgement day.

The people of Kufa wrote letters of invitation to Imam Hussain (a.s), but when Ubaidullah ibn Ziad entered Kufa, they realized that he was a shameless person and now it was not only their lives but also their dignity that was in danger and they acted with betrayal (towards Muslim ibn Aqeel). Since their values were corrupted and the true meaning of dignity was not known to them, they protected their false dignity. They knew  that Ibn Ziad was a drunkard, an adulterer and an evil person who could do anything possible. If they supported Imam Hussain (a.s) he would burn their homes, make their children orphans and they would have to suffer big humiliation; what would people say about their homes and family.

Hence they put on locks of disobedience and false dignity on their houses and sat inside their homes in a cowardly manner. Not even a small period had passed; when Hussain ibn Ali (a.s) made it clear to them that these locks were of humiliation that they had put on their homes. Imam  Hussain (a.s) inserted a soul into the dead statue of Dignity and enlightened its clear meaning.

Those who sat inside their homes for preserving the dignity of their daughters and daughter in laws, when they saw the daughters and daughter in laws of Imam Hussain (a.s) as captives in Kufa and  Damascus, they realized what was meant by Dignity. The same people then formed an army of four thousand (Tawwabeen) and left their homes. Under the leadership of Sulaiman ibn Sard Khazai they came to Karbala, took a ritual bath in the Euphrates, repented and finally after fighting they were all martyred. It has been said that from amongst the four thousand not even four survived, they fought with bravery and valour sacrificing their lives. But it was too late now.

If humiliation and Hussain (a.s) cannot meet at one place, then humiliation and the follower of Hussain (a.s) also cannot meet at one place. The same meaning of Dignity, which Imam Hussain (a.s) taught, should also be present in the follower of Hussain (a.s) . The way Imam Hussain (a.s) selected the path of Dignity, the follower of Hussain (a.s) should also give preference to the same. Dignity is not formed by hoarding; it is formed by spending in the way of Allah (s.w.t). Thus the martyr of dignity is more dignified than the martyr of life . Imam Hussain (a.s) was a martyr of life as well as the martyr of dignity. Imam Hussain (a.s) acquired all forms of martyrdom, with the same dignity which we have preserved today; He (a.s) did not preserve and hoard it.

Lady Umme Salma (a.s) advised him that, O my son if you want to go in the way of Allah (s.w.t) then just take men with you, do not take women along with you. What is the use of women in this journey? He (a.s) replied

I am not going for a battle of power, I am going for a battle of values and I have to preach and deliver lessons of Dignity and chastity as well. I will deliver the lessons of dignity and along with me my sons and companions will also deliver the lessons of dignity. I am taking my daughters and sisters , so that they can also deliver lessons of dignity to the people teaching them how dignity and humiliation gets created. Who embraces dignity and who embraces humiliation is a lesson that needs to be taught. Thus Imam Hussain (a.s) took his sisters and daughters, came out onto the battlefield of values fighting this combat of values. He brought victory to the values and defeated the evils.

“The love of this world is the root cause of all evils”

(Usool-e-Kaafi, Vol 2, Page 315)

“…and whatever good things you spend, it is to your own good; and you spend, but to seek Allah's pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged.

…and whatever good things you spend, surely Allah knows it.

(As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve.”

People have a relation with religion, they also have a particular relationship with Allah(s), similarly people had relationships with the Prophets and Imams, but the question is whether these relationships were on the basis of good known-values (Maroof) or their foundation was based on evil and falsehood. We need to understand this common fact  that we have relationships amongst each other. We name certain relationships between human beings as good and certain as false or illegitimate. At times of condemnation and criticism we say that so and so has an illegitimate relationship with so and so. Thus exists affinity and relationship, but what needs to be seen is the kind of relationship that is being considered.

Religion has just become a phrase and a flavour on their tongues, so when they are examined, very few will remain religious.

(Mawassae Kalemat Hussain, Page 356)

These sermons of Imam Hussain(a.s) were not just for preaching . When he saw that in the battle of values the governance of evil was getting established, he started a rebellion and said that people had become religious only for the sake of their necessities of life. People are involved in earning their necessities of life from religion and when the time comes to sacrifice these necessities of life over religion, you shall see that “very few will remain religious”.

This is the statement of Imam Hussain (a.s) and what happened in Karbala was His (a.s) character, thus he was demonstrating to us, both by words and character that the religious ones were very few. Imam Hussain (a.s) saw in Medina how many were truly religious. In Masjid-e-Nabavi there used to be long ranks of congregational prayers. Even today if you visit, with all praise to Allah(s) you will see that Masjid-e-Nabavi is the best example of Architectural beauty. With prestige they show films across the world about the great architectural construction of this mosque. They want to prove the greatness of Islam with this construction, and when you see the ranks of prayers inside it, they are also vast and long to the extent, that at times the entire mosque cannot cope with the quantum of people praying there. But these same people praying in long ranks were tested, they were invited for religion; till the time religion was fulfilling their necessities of life Masjid-e-Nabavi remained full and lively. But when Imam Hussain (a.s) said that they had taken enough from religion and now it was time to give something in return, as the time for examination had come, these very long ranks were reduced and Imam Hussain (a.s) was left with only seventy two people.

A majority of  people have  a relationship with religion only for the sake  of fulfilling their necessities of life and there are several examples in history.

Similarly people have tried to establish different types of relationships with Prophets (a.s) and the Infallible Imams (a.s). This is because when people move away from the correct form of relationship then they try to enhance other types of relationships with the same personalities. Thus many were busy in making different types of relationships with the Holy Prophet (s.a.w.s).

Today also the same method is adopted, if people want to get some work done out of someone having a good position, they start building a relationship with him. If there is a governor or someone at a good designation or post, people always try to establish a good relationship with him so that he can be of some help in difficult times. People want to progress and be successful by using relationships; they want to solve their problems through relationships. Allah(s) raised the Prophet(s) and people started developing relations with them, someone became a named son, someone became a father-in-law, someone became a son-in-law and so on, some were interested in giving their daughters while some others were interested in taking His(s) daughter and all this was only for the purpose of establishing a relationship with Prophet (s.a.w.s) and this relationship would help them in difficult times (even thereafter). But when the opportunity came this relationship was of no use. If relationships are established on such a basis then these relationships are purposeless. When a relationship has to be established with a guide, it should not be that of father-in-law and son-in-law, the relationship should be that of guidance and obedience. Thus Allah(s) said if you want to establish a relationship with the Holy Kaaba then do not just become possessors of keys and those serving water to pilgrims, instead do Infaq in the way of Allah and your relationship with the Holy Kaaba will get established.

What is the meaning of this invocation and supplication? Generally the basis of our relationship with someone is to solve our problems with the help of this relationship. In order to clarify the understanding of this subject of Relationship let us take an example. You will find that when people see a religious, knowledgeable, political and a social personality, they want to get closer to that person.

As such big personalities also try to establish relationship with other people possessing worldly positions; specifically if they can build a relationship with Western people , they consider it is something great.

People feel proud of establishing relationships and they boast of having such and such a level of relationship with so and so and that they visit his home and he comes to their house very often. We have a cultural method of establishing relationship by giving visiting cards to each other, which contain our name, designation, email, fax, phone number and address. This means that if you want to contact me and want to establish a relationship with me, you can call me on this phone number. I take this card, several years pass away , but I don’t feel the need of communicating, hence I do not make any  contact, but  then one day I am trapped in some difficulty and cannot find a way to get out of it. All of a sudden I realize that I have the visiting card of a person whom if I call ,may be able to solve my problem. Thus I call him and discuss my problems; he is a nice person and solves my problem immediately. Then again I was in need a second time, I had to get a job for someone and so for the sake of someone’s employment ,I contacted that merciful person again and this time too he solved my problem.

Similarly whenever I have a need I contact him, for instance if I want a visa I contact him and he gets me the Visa, once I had difficulty in getting a house and he helped me get a house . The synopsis of all this is that, for whatever need I contacted him he provided for it . Now what we have to ponder upon here is that he has given the card to me for the purpose of establishing a relationship with him but I have used this relationship to fulfill my needs and to accomplish my desires. However the need for establishing a relationship with that  person  was because I am also a well-known person just like him, hence there should be a relationship between two personalities, however  I misused that relationship and made it a means for accomplishing my desires.

But I transformed this relationship with my Lord for the fulfilment of my desires. Since Allah(s) is very generous he fulfils my needs. There was not a single day when through my supplications I called Allah(s) exclusively seeking his essence, but whenever I called him, it was for the accomplishment of my desires and the fulfilment of my needs. But Allah(s) after giving the contact number, is anticipating that some day my slave will call me for my sake only and I will say yes. My slave will only say “Allah” and I will ask him whether he called me to which he shall  say, I have called you and only you. He should not say that I have called you because of my suffering from some pain caused by thirst and hunger or due to hardships and poverty. Instead he should say that, I have called you just because I desired to call you and for your sake only. He  is waiting for such a kind of relationship. Thus, if a slave wants to establish a relationship, then this is the kind of relationship that must be established. This is a true legitimate relationship, although Allah(s) is the powerful creator and the king, if he is called for any particular need he fulfils it.

Hence we think that without bribe we cannot get our work done. Even in religious matters we think that unless I put five rupees in the trunk (collection box in mosques and centres) Allah(s) will also not bestow his lordship on me. Even if you become an infidel, polytheist or a hypocrite and keep your five rupees in your pocket, then too it does not affect the lordship of your lord. He has given you everything, he has given you eyes without being asked for, he has given you legs without being asked for, and without asking he has given you all the bounties. He will keep on presenting his lordship. When you are sick and even if you don’t call him he still cures you, this is because he is the creator, which means he has given us our existence, he has created us. This is the meaning of lordship, that he has given us health and just as his creation is unconditional, his lordship is also absolute, none of his attributes are conditional, it is in fact, our actions that are conditional.

Allah(s) has not said that unless you flatter me I will not give you anything. Though he has asked us to worship him, but there is a  difference between flattering and worship. Allah even does not say that if you do not worship me I will not give you anything, whether you worship him or not he will give, but the benefits of worship are for us only. Yes, he has definitely said to bow down humbly in his presence after acquiring Recognition (Maarifat) and then he will disperse his lordship on  us and he will shower his mercy on us.

D.The relationship of Infaq

A relationship which is founded on the basis of taking, breaks apart when the time comes to give, hence a relationship that human beings should establish with religion, should be that of Infaq and giving. Thus, Allah(s) says, you should spend in my way; which means the relationship of giving, and not always expecting to take.

Today we are living in an era of deprivation where we are even deprived of meeting our Imam (a.t), He (a.t) is behind the veil and living his life in major occultation. But before the era of occultation, people used to physically pay homage and meet the Infallible Imams (a.s), the Infallibles (a.s) were present amongst them and people used to present themselves in the services of Prophets (a.s) and the Imams of guidance (a.s). What kind of relationship did they have with them (a.s)?

What type of connection did those people have with Imam Ali (a.s)? Whenever they asked for any help from Ali (a.s) , you will not find a single instance where the Master of the Universe (a.s) had turned them back empty-handed without fulfilling their wishes. Whoever called Ali (a.s); Ali (a.s) fulfilled his desires (legitimate) and relieved him of his difficulties. There are several examples present, but one of them is very well known and famous and such an undisputed incident that it does not require even a historical certification of its authenticity.

This incident is of during the period of His (a.s) governance and caliphate, when one day Imam Ali (a.s) came out of his house and the city gate, He (a.s) saw a widow fetching water from the well and taking it to her home, but she was finding it difficult to lift the water container; so sometimes she kept it on the ground, then lifted it and put it on her head. When He (a.s) saw this scene, He (a.s) asked the woman if she would permit Him (a.s) to help her. The lady refused and said that she would manage; He (a.s) insisted that she could not lift this and took the container from her and walked with the lady. On the way He (a.s) asked her as to why she had come to fetch water, ‘Do you not have a man in your house? Don’t you have your husband?

The lady was not aware with whom she was talking , hence rather then politely saying that her husband had been killed while fighting alongside Ali (a.s) against the governor of Damascus (Muawiya), she adopted a  hard tone and said my children are orphaned, my husband has been killed in the companionship of Ali (a.s) in the battle of Siffeen.

He (a.s) came back to His (a.s) home, took some dates, flour and some other necessary things and returned back to her. He (a.s) said to the lady, now there are two things to do; one is to take care of your children and second is to prepare food for them. If you consider it appropriate you can take care of your children while I prepare the food or you prepare  the food and I will take care of your children. Then He(a.s) said, since the children are associated with you they might feel strange and may not like to play with me, hence it is better you keep an eye on them, take care of the orphans while I will prepare food for all of you.

Ali (a.s) lit the fire in this house, where for several months no smoke had been seen coming out, so now when smoke came out of this house, the women in the neighbourhood saw the smoke and said, Allah (s.w.t) has given them something to cook and eat. One of the women came and said; today smoke is seen from your house too, looks like you have got something to eat. The widow said, May Allah(s) do well for this man, He saw my condition and helped me fetch water, then he got some things to prepare food, he is such a well-wisher and of good character that he is now preparing food for my children.

When the neighbourhood women saw the person closely they started beating their foreheads and yelled at the widow saying that, May Allah(s) perish you, do you know who this man is? Who the person is ,that you have put on such jobs? The widow replied and said no, I only know that he is some person of good character. The other  woman  told her  that,  This man is the Commander of the Faithful (a.s); he is the caliph Ali ibn Abu Talib (a.s) who is igniting the oven in your house. Do you know from whom you are getting this work done? When the widow realized that she was getting such work done by an infallible personality, she came to Him (a.s) and joined her hands asking Him (a.s) for forgiveness for the insult and her ill manners. She said I was ignorant; I had no knowledge of who you are?

(Biharul Anwar, Vol 4, Pg 52, Chp 104, and Majmua e Aasaar, Vol 18, Pg 347)

This was an example of Imam Ali’s (a.s) quality of fulfilling peoples desires, anyone who asks for help from Ali (a.s), he is prepared to help in any way, in fact, He is even ready to cook food for her children and to  take care of them. He (a.s) is the one who resolves difficulties, He(a.s) is the means for getting the grace and bounties of Allah(s), he is the means for getting Allah(s)’s sustenance, and hence, whatever is asked through him Allah (s) grants it. But He (a.s) is also waiting for that moment when you will recognize their position, and you will call them considering their rank and not just for your desires.

Invoke Ali (a.s) for his sake, for his love and Maarifat (recognition) and not just for the fulfilment of your desires and needs. We need to consider the type of relationship we have with these pure Imams (a.s). Has Allah(s) created me just to take from these personalities, should I keep on asking them and they keep giving me? They may also ask something from us, and in the same way as they help us every time,we should also come forward and assist them when they require help. Whenever they call , ‘Come and help us! Come and be prepared to sacrifice, be ready to present your lives in the way of Allah(s) like us.’ But if our relationship with them is only limited to taking, then this might break soon , however if with taking we have also learnt to give , we will remain firm and determined at the stage of giving also.

The family of Ahlulbayt (a.s) has also taught us to give in the way of Allah(s). We love the Ahlulbayt (a.s), but if this love is established on the basis of only taking from them, then when the time comes to give, it is possible that this relationship may break. But we should see from their character and also learn to give . If a need arises where we are required to give our lives, we should be prepared to present it in their service, only under this condition can this relationship be unbreakable.

​​​​​​1.The Holy Prophet (s.w.s) had gifted the garden of Fadak to Lady Zahra (s.a) and the income from this garden used to go to Her, but later this garden was snatched away from Lady Zahra (s.a) by the usurpers. One day the Holy Prophet (s.w.s) sent a guest to the house of Lady Zahra (s.a); it was a house that was receiving an income from a garden and a farm like Fadak. The guest entered the house along with Imam Ali (a.s).

Lady Zahra (s.a) tells Imam Ali (a.s) “O Abul Hassan (a.s)! Tonight we do not have any food for even our children , what will happen to the guest.” Imam Ali (a.s) leaves the house to get some loan from someone. By chance he meets Miqdad (r.a) on the way and He (a.s) takes one dinar as loan from Miqdad (r.a) so that he can feed the guest sitting at home. On the way back He (a.s) meets a beggar who begs from him , “O Ali (a.s) today we don’t have anything to eat at our home.” Ali (a.s) gives the one dinar taken as loan to the beggar and returns home empty handed. He (a.s) tells Lady Zahra (s.a), “O Sayyeda! Now we do not have anything other than to be ashamed in front of this guest, I was coming back with a one dinar loan, but on the way I met a beggar and I gave the dinar to him and have returned empty handed”. Lady Zahra (s.a) says: “Is this food present in our house now, not sent by you?” The commander of the faithful replies, “I have not sent this food, I had gone to take a loan , but I returned after having given that also to someone else”.

The question now is that the situation in the house of Lady Zahra (s.a) was such that there was no food even for a single guest, so where was all the income from the garden of Fadak going towards? The income coming from the garden of Fadak was being distributed amongst all the beggars and the poor people of Medina.

The logic of the Ahlulbayt (a.s) was that, ‘we have not adopted religion for taking something; we have adopted religion for the sake of giving. Even if the income from Fadak is coming we will spend it in the way of Allah(s) and even if we have to sacrifice the dearest part of our existence we will sacrifice it in the way of Allah(s).’

2.Abu Saeed Khadri narrates that Imam Ali (a.s) after his afternoon siesta said: “O Fatema (a.s)! Is there something to eat? Lady Zahra (s.a) replied: “I swear on that essence which respected my father with the position of Prophethood I don’t have anything which I can serve you, in fact for the last two days we have not eaten  anything.” Imam Ali (a.s) said , “why did you not inform me, so that I could have got something from somewhere.” Lady (a.s) said “I am ashamed that Allah(s) should see me demand from you and put you into difficulty”.

Imam Ali (a.s) having reliance on Allah(s) left home, took one dinar as loan from someone, wanted to buy something for his home but suddenly He(a.s) saw Miqdad (r.a) whose face colour had changed due to the summer heat. He (a.s) said: “What happened Miqdad, Why are you out in such severe heat?” Miqdad (r.a) replied “O Abul Hassan (a.s)! Please leave my way and do not question about why I have left home?” Ali (a.s) said “My brother it is not justifiable for you to hide your desire from me.” Miqdad (r.a) said “Since I must tell now, I swear by that essence which gifted Mohammed (s.a.w.s) Prophethood, I have left my family starving, they were crying and I could not tolerate that, hence I left home in this scorching heat.” Imam Ali (a.s) had tears in his eyes and his beard became wet with tears. He said, “I also swear the same ; I have also left home for the same reason that there was nothing in my home , I had taken one dinar as loan which I am giving to you now.”

He (a.s) gave this dinar to Miqdad (a.s) and then went to the Messenger of Allah (s.a.w.s) and offered his afternoon and mid afternoon prayers and later offered his Maghrib prayers also. When the Messenger of Allah(s) finished his prayer and while passing through the first rank of congregation, He signalled to Ali (a.s) and called him. Ali (a.s) got up and started to walk to meet the Messenger of Allah (s.a.w.s.) at the door of the mosque. The Messenger of Allah (s.a.w.s) said “O Abul Hassan! What is there to eat tonight?” Ali (a.s) remained silent, on this the Prophet (s.a.w.s) said “Say No so that I will not come with you or say yes so that I can go with you to your home”. There had already descended a  divine  revelation on Him (s.a.w.s), to have food tonight with Ali (a.s). After this the Messenger of Allah (s.a.w.s) held the hands of Ali (a.s) and walked with him towards his home and entered the house of Lady Zahra (s.a). She (s.a) was sitting on the prayer mat and behind her was a big cooking vessel on fire from which smoke was coming out. When she heard the voice of the Messenger of Allah (s.a.w.s) she immediately stood up and passed her salutations to Him (s.a.w.s). He (s.a.w.s) also greeted her in reply. He (s.a.w.s) kept his hand on her head and said “Tonight I am your guest”. The Lady (s.a) took the vessel and kept it in front of Him (s.a.w.s). When Ali (a.s) saw the vessel and felt the aroma, He (a.s) kept on staring at her (s.a). The Lady (s.a) questioned His (a.s) curiousness ? Why are you staring like this? Have I done something wrong? He (a.s) said “No, but today only you said that since the last two days we have nothing to eat at home, then where has this come from?” The Lady (s.a) said,  “Allah knows it that what I have told you was correct” Ali (a.s) said “Then where has this come from?” Then the Messenger of Allah (s.a.w.s) kept his hands on Ali (a.s) shoulders and said “Brother Ali (a.s), this is the reward of that dinar with which you did Infaq in the way of Allah (s.w.t).

(Fatema Zahra (s.a), Bahjatul Qalbul Mustafa Min Mahedaha Ela Lahedeha)

“Verily, Allah gives sustenance in abundance to whomsoever He wishes”

​​​​​​​3.It is narrated from Kabul Ahrar that one day Lady Zahra (s.a) was sick and when Ali (a.s) came home he asked her if she needed anything. The Lady (s.a) said, “If it is possible please get me a pomegranate”. Ali (a.s)  got worried for a moment because he had no money with him, but he got up and went to the market. He took 1 dirham loan from someone and purchased a pomegranate. While returning home he saw a sick person on the roadside. He (a.s) asked him, “What does your heart desire?” the sick person replied, “O Ali (a.s), I am sick since five days, no one was concerned about me, and I am sick and feeling like eating a pomegranate. Imam Ali (a.s) was worried that He (a.s) had only purchased one pomegranate, if He (a.s) gave it to this sick person then what would He (a.s) take home for Fatema (s.a), she would be deprived of it. But if I don’t give him the pomegranate it would be an opposition to the saying of  Allah (a.s)َ

“Never turn a beggar empty handed”

(Surah ad-Dhuha, Verse 10)

The Holy Prophet (s.a.w.s) has also said that never deny the request of a beggar even if you are riding on a horse. Ali (a.s) shredded the pomegranate and served it to the beggar. The beggar returned to health immediately and Lady Zahra (s.a) also got cured at the same time. When Ali (a.s) returned home he was feeling ashamed to face Fatema (s.a). When Lady Sayyeda (s.a) saw Him (a.s), she got up and said “Why are you so sad?” I swear by the honour and power of Allah (s) that the moment you served the pomegranate to the beggar , that very instance, my desire for eating a pomegranate vanished. Ali (a.s) was very happy and at that very moment someone knocked on the door. Ali (a.s) asked “Who are you?” The Reply was “I am Salman, please open the door”. When He (a.s) opened the door, He (a.s) saw Salman (a.s) with a tray in his hand, which was covered by a cloth. Imam Ali (a.s) said, “O Salman (a.s)! From where did you get this?” Salman (a.s) replied “This has come from Allah (s.w.t) for the Messenger of Allah (s.a.w.s) and the Messenger (s.a.w.s) has sent this for you.” When Ali (a.s) uncovered the tray He (a.s) saw there were nine pomegranates in it. He (a.s) said to Salman (a.s) “O Salman, if this was from Allah (s.w.t) for me then it should have been ten, because Allah (s.w.t) has said:

Salman (a.s) laughed and removed one more pomegranate from his pocket and said, “I swear by Allah(s) there were ten , but I was testing you”.

​​​​​​​4.Late Tabari has narrated this with reference to Sahi that, A person came to the Messenger of Allah (s.w.t) and said I am hungry. The Messenger (s.a.w.s) sent him to the house of His (s.a.w.s) wives. His (s.a.w.s) wives returned him , saying that they did not have anything other than water to serve.

The Messenger of Allah (s.a.w.s.) then said “Who is there amongst you who will serve this hungry person tonight?” Imam Ali (a.s) said: “I am present for this, I will take him home”. Ali (a.s) took the guest home and asked Fatema (s.a) “Is there something to eat?”

Lady Zahra (s.a) said “There is only limited amount of food, which  is  only enough to serve our children , but we will serve this to our guest.” To this, Imam Ali (a.s) said, “You make the children sleep; I will switch off the lamp and sit with the guest so that he thinks that I am also eating with him. Thus, Lady Zahra (s.a) got the children to bed and Ali (a.s) laid the food in front of the guest, then turned off the lamp and just kept moving his hands. This way the guest had his full meal. When it was morning, Ali (a.s) and Fatema (s.a) both came to the Messenger of Allah (s.w.t). He (s.a.w.s) smiled at them and recited this holy verse,which had descended in praise of Ali (a.s) and Fatema (s.a).

It is absolutely necessary to discuss about non-infallibles over here because whenever we talk about the character of Infallibles we hear whispers in our minds that they were infallibles while we are non- infallibles. How can we compare ourselves to these personalities, their status is very high and ours very low . Up to this point it is true that there is a difference between their status and ours and it is absolutely incorrect to even have a doubt that we can become Infallibles. When we talk about the character of infallibles it does not mean that we should also do the same things they did so that we can also become infallibles. But what is intended here, is that what these sacred Infallible personalities desire from us, we should follow with sincerity. The Infallibles (a.s) want us to become their favourite personalities. How do we become their favourite personalities? To learn this, we are going to discuss the character of non- infallibles as examples.

Lady Khadija (s.a) is very closely associated with Infallibility and her status is not less than an infallible, still she is not in the list of the fourteen Infallibles. The degree and the status given to the fourteen Infallibles does not apply to Lady Khadija (a.s). Though her name is mentioned amongst the great and prestigious women of the universe, as she is the mother of that daughter who governs the greatest degree of infallibility, thus the status of mother on the basis of infallibility is very near to her daughter, but still the daughter is an Infallible while the mother is a non-infallible personality. Lady Khadija (s.a) is non-infallible as compared to the fourteen Infallibles, but if a non-infallible can achieve such a status then it gives us some hopes that this path is possible and decreed for everyone based on everyone’s own ability.

A.Lady Khadija (s.a)- The rich lady of Mecca

We have been listening to this since our childhood that Lady Khadija (s.a) was a rich lady of Mecca and the information about her wealth is commonly known to us. It was this same wealth which became a means of connection between her and our Holy Prophet (s.a). He (s.a.w.s) carried the merchandise of Lady Khadija (s.a) to Damascus and was famous for His (s.a.w.s) trustworthiness; He (s.a.w.s) ensured that the merchandise reached the destination in absolute trust.

When Lady Khadija (s.a) got the knowledge of His (s.a.w.s) trustworthiness she proposed to Him (s.a.w.s) for marriage. He (s.a.w.s) accepted the proposal and they were married. The woman of Mecca with the largest assets was now in the marital domain of the Holy prophet (s.a.w.s). We have been listening to this since ages, but it is sad that we never got the time to ponder over what we have heard.

We only rely on listening, though it is necessary to ponder over what we have heard, so that we know what the reality is? The others who do not possess love and recognition towards these personalities like we do; what do they have to say about what we have heard?

The irresponsible persons and the enemies of Islam say that Islam has no logic, attraction and admiration in it due to which Islam could spread, instead Islam has spread because of two reasons. Firstly it was due to the wealth and the asset of Lady Khadija (s.a) and secondly it was due to the sword of Imam Ali (a.s). They say that these were the two methods of spreading Islam, meaning firstly with the rod and secondly with money . This also means that Islam is a religion of threatening and greed, and poor people lured by the wealth, went on to become Muslims spontaneously.

This is similar to the conversion to Christianity done today by Christian Missionaries in Africa. They are spreading Christianity to the poor and drought struck people in Africa. In fact, this activity is taking place in our country , Baluchistan too. There are at least twenty-five families in Baluchistan who have left the Shiite religion to become Christians. The Christian missionaries approached them and said, ‘you are poor, you do not have a house, you have no jobs, but we are willing to give you everything on one condition, that you  convert  to  Christianity.  Thus those people who were weak in faith thought that this religion, which we have adopted, has not given us anything other than poverty and starvation, whereas Christianity, which is giving us wealth and property, is much better.

The enemies have said the same thing for Islam that in Mecca there were poor people who had nothing to eat. The Messenger of Allah (s.a.w.s)  (god forbid) used to lure them with the wealth of Lady Khadija (s.a). He (s.a.w.s) used to say that I am willing to give you bread, cloth and shelter provided you become Muslims. The poor, slaves and beggars started to adopt Islam spontaneously and when these people reached Medina they took the sword and fought with the rich people of Medina forcing them to accept Islam. Hence this religion is either of threatening or of greed. Only those who come under threat or greed will accept this religion. But those who are not lured by any greed or those who do not accept any threatening will never turn towards Islam. This is what the enemies have to say, but at times we also give them certification that this is correct by saying that Islam has spread with the wealth of Lady Khadija (s.a) and sword of Ali (a.s).

(Majmua e Aasaar, Seerah e Nabawi, Vol 16, Page 181, Martyr Muttahheri (r.a))

1.Islam has spread with it’s Righteousness

If we consider this fact that Lady Khadija (s.a), who was no doubt a wealthy lady and all her wealth and assets were utilized for the sake of Allah and for the benefit of Islam only, we should also ponder upon the fact that Lady Khadija (s.a) was a wealthy lady of Mecca and not that of Karachi. There is a big difference between a wealthy lady of Mecca of that time and a wealthy lady of Karachi today. Our imagination of someone being wealthy today is much different from the definition of someone being rich in those days. From the social perspective, Mecca was a small city and it was similar to a village of our time. There were certain groups amongst the Polytheists , one of which was that of traders, thus there  were only a limited number of traders and these were the people who were not working for someone else as labourers. These people who were not employed by someone else and had their own trading business were considered as rich.

Thus Lady Khadija (s.a) was also a rich lady of Mecca on a similar basis, but the concept of being rich and wealthy which we have today in terms of millions and billions does not stand true for that era. Hence it is not the way we think and imagine, that she was a millionaire and the Holy Prophet (s.a.w.s) married her for the sake of her wealth. The philosophy of this marriage was based on the values possessed by these two people. Lady Khadija (s.a) witnessed the trustworthiness of the Holy Prophet (s.a.w.s) and He (s.a.w.s) saw here chastity and modesty, and thus it was a marriage between trustworthiness and chastity and not a marriage between greed and wealth.

​​​​​​​2.The Infaq of Lady Khadija (s.a)

There is no doubt that Lady Khadija (s.a) was a wealthy lady but she was not a capitalist as per the imagination that we have today. This is because a capitalist does not only refer to someone possessing wealth, it also refers to someone who can economically damage the society, someone who accumulates wealth and only thinks about his or her own profit and uses all possible means to suck the blood out of others.

If some Muslim visited Lady Khadija (s.a) in a state of hunger, he used to get one meal, but the point to be pondered over here is that this wealth of hers did not last for long. When everyone (associated with the Holy Prophet (s.a.w.s) were exiled in “Shaibe Abu Talib”, Lady Khadija (s.a) also had to suffer the strokes of starvation along with the others. “Shaibe Abu Talib” was a small dry valley inside Mecca that had very limited  trees and bushes in it. When these personalities were made captive here, they used to dig the earth and survive by eating the roots of the trees and they had spent their entire exile period in Shaibe Abu Talib by sucking the skins of plants and trees. This wealthy Lady did not have that much wealth which she could accumulate, but she only had enough to fill the stomachs of the poor people and all this was spend in the way of Allah (s.w.t). The wealth was not that much which could have been useful in Shaibe Abu Talib. After her marriage with the Holy Prophet (s.a.w.s), her household situation was the same as that of the Holy Prophet (s.a.w.s) and Infaq was done with all the wealth in the way of Islam.

Therefore it is incorrect to say that Islam has been spread on the basis of wealth and the sword, though the sword has defended and protected Islam, this religion of Islam has spread based on its righteousness, intellectuality and the right logic it possesses. Without any doubt all the wealth of Lady Khadija (s.a) was spent in the way of Allah (a.s), that too to at an extent that she herself had to undergo starvation in Shaibe Abu Talib.

The relationship between Lady Khadija (s.a) and the Messenger (s.a.w.s) was not based on taking; it was established on the basis of giving. She did not accept Islam for the sake of increasing her wealth or getting some position. She did not marry the Messenger (s.a.w.s) to use His (s.a.w.s) position and personality as a basis to gain personal benefits for her and not to acquire more respect and position by using Him (s.a.w.s) to increase her capital. She accepted Islam to spend something in the way of Allah (s.w.t), thus by accepting to tie the marital knot with the Messenger (s.a.w.s) she sacrificed all her wealth on Him (s.a.w.s). She has imparted to us the lessons of spending in the way of Allah (s.w.t) and his Messenger (s.a.w.s).​​​​​​​ 

B.The Infaq of “Ansars” (Supporters)

When the emigrants (Mohajireen) from Mecca arrived in Medina they were empty handed, hence the Messenger of Allah (s.a.w.s) instructed the “Ansars “(supporters in Medina) that it was obligatory for them to distribute their household amenities to the emigrants, they were to give half of their assets to the emigrants and keep the other half to use for themselves. The Holy Prophet (s.a.w.s) did not say that, “O Ansars! If you accept this religion Allah (s.w.t) will increase your assets and wealth, will make you rulers of big states or he will give you control over the world”, but what He (s.a.w.s) said was that, “if you accept Islam then whatever little you possess would also have to be spent in the way of Allah (s.w.t).

(1) Dr Ibrahim Ayati in his book “A Probe into the History of Ashura” narrates from Masoodi that Masoodi in his book “Muraweejuzhib” has written that Zubair bin Awam apart from having a palace in Basra also had several houses made in Basra, Kufa, Alexandria and Egypt. When Zubair passed away he left 50,000 dinars, one thousand horses, one thousand maids and slaves and heaps of food stocks in different towns. He has also written about Talha ibne Abdullah that his monthly income just from his property in Iraq itself was 1000 Dinars. According to another narration his income from Damascus was even more than this. It is written regarding Abdur Rahman bin Auf Zahri that he had 1000 camels and 1000 sheep in his stable. When he left this world his assets were distributed amongst his four wives and one son. Every wife received an inheritance of 84,000 gold dinars. When Zaib bin Ibne Saabit died the amount of gold and silver he left behind had to be broken with axes for distribution, and apart from gold and silver, the other assets and grain stock was equivalent to 100,000 gold coins.

Allah(s) has established the limits of Infaq for human beings. Infaq just does not mean spending wealth, dirhams or dinars; in fact Allah(s) has said:

“they do Infaq and spend in the way of Allah the sustenance we have given them”

(Surah Baqrah, Ayah 3)

Whatever Allah(s) has given us is considered as sustenance (Rizq) and Allah(s) has ordered human beings to do Infaq from the sustenance that he has given them.

Now prepare a list of what all Allah(s) has given to human beings. Has Allah(s) only given wealth? Has he only given money and richness? Allah(s) has given us an existence, which is beyond money and wealth. Allah(s) has given us life , given us breath, given us health and security. Allah (s) has given us respect and dignity, given us personality and status Allah(s) has given us children. The summary of all this is that Allah(s) has given us infinite bounties that cannot be numbered.

“And if you count Allah's favors, you will not be able to number them”

(Surah Ibrahim, Ayah 34)

Whatever Allah(s) has given us is considered as sustenance of Allah(s)

A. Types of Sustenance (Rizq)

Materialistic Sustenance: All worldly bounties are materialistic sustenance

Spiritual Sustenance: All good attributes, qualities and perfections like knowledge etc. are spiritual sustenance.

All these are sustenances are from Allah(s) and he has commanded us to do Infaq from the sustenance he has given us. Now if someone preserves the sustenance of Allah (s) , he will become a hoarder. Though Allah(s) has said:

“And (as for) those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement”

(Surah Tauba, Ayah 34)

This was the Ayah which Abuzar (r.a) used as a slogan against the capitalists of his era. Wherever he used to go, on the streets or on the  roads or mosques, whenever he spotted any of those accumulators he used to recite this same holy verse. He wanted to explain that there was a painful chastisement waiting for them. But accumulation is not specific to gold and silver only, anyone who does not do Infaq with whatever Allah(s) has given and accumulates them then there is a painful chastisement waiting for him.

Allah(s) has given knowledge, respect and children, and the one who does not do Infaq out of this should be prepared for a painful chastisement. Abuzar's (r.a) slogan was against all types of accumulators. There is a deep relationship between the attributes of storing and that of always taking, one who has developed the habit of always taking , will be an accumulator , but the one who has made it a practice to give will never accumulate anything.

Imam Hussain (a.s) saw that people had left the method demonstrated to them by his Holy Grandfather (s.a.w.s) and his parents, people  had started to only earn and take from religion and this divine, human and Quranic value of Infaq was being assassinated by the people just like the other values. People had removed the soul from this value of Infaq and it has been replaced with evils (Munkar). It does not take much time for values to change, within fify one years of the demise of the Holy Prophet(s.a.w.s), all the values changed. The relationship of people changed from spending to earning and this relationship of always earning and taking from religion was being counted as a value.

In the encounter of Righteousness and Falsehood, one of the important human values over which Imam Hussain (a.s) achieved victory, was “Emancipation (Hurriyat) and Freedom”. As of Emancipation the worst negative trait is Slavery. He (a.s) struggled against slavery and defeated it with valour, and thus by raising the standard of freedom and emancipation, introduced it to humanity. The battle of values is unique in its form, its weapons are also unique and the style of war is also unique. The style by which He (a.s) won this war of emancipation (Hurriyat) and conquered this value of emancipation (Hurriyat) is very unique. With a heart-wrenching captivity and a blood-filled martyrdom, he blew spirit into this great value. He (a.s) himself was martyred, but presented emancipation (Hurriyat) and freedom to the nation (Ummat). He sacrificed the respect of the women, children, sons and daughters under captivity, so that the nation could get salvation from the captivity of their false religion and beliefs.

At times; the war of captivity is won in a way by which, in order to release one captive the warrior himself gets tied with ropes of captivity, so that he can provide freedom to religion, which is under an odious captivity. Many a time the necks of human beings are free, but their minds, thoughts and beliefs are under slavery. It is also possible that the entire nation (Ummat) can become slaves, and when the entire nation becomes a  slave,  the effects of this slavery will also get manifested. If one person becomes a slave of someone, the effect of this slavery would clearly manifest itself in his personality, limited to his own self, but when an entire nation and society becomes a slave, the effects of this slavery would be visible at a communal and social level.

Imam Hussain (a.s) witnessed that it was a time when individuals as well as the complete nation and society were tied down by slavery and hence he decided to unlock these chains of captivity. As seen by others He (a.s) had to put chains, shackles and iron on his neck, tie ropes in his hands but even then he untied the ropes and removed the bonds of captivity that surrounded the dignity of the nation forever.

“Mullah ko jo hai Hind me Sajde ki ijazat Nadaan ye samajhta hai ki Islam hai Azaad”

The priest in India has the permission to prostrate (prayers) The fool thinks Islam has freedom ( of practice)”

Every mistake springs out from the love of this world

“Who is that free person willing to leave the “Lumazat” (food deposits between teeth) for its worthy (one who is worth deserving such things)?”

(Nahjul Balagha, Sayings, No 456)

The astonishing analogies Ameerul Momineen (a.s) has given for this world is such that no one can even have the slightest thought or imagination about these things. From amongst these analogies, one of them is “Lumazat” (food residues). Ameerul Momineen (a.s) resembles this world as “Lumazat”. “Lumazat” means those left-over food deposits which are stuck between the teeth and are removed and thrown away later using toothpicks.

When we eat food specifically meat then small shredded pieces of meat are left between the teeth, these are called “Lumazat”. Ali (a.s) says about the people of worldly desires that those who are desirous of this world are in reality carrying toothpicks in their hands and by opening the mouth of this world they are removing the left-over pieces and putting it into their own mouths. This world is the most disgraceful thing and is similar to the food deposits stuck between the teeth. If someone uses a toothpick, to remove the food deposits from some other person’s mouth and puts it in his own mouth; will this not be a humiliating and disgusting act?

The commander of the faithful (a.s) says that a liberal and free person is one who leaves the “Lumazat” for its worthy and does not pay any attention to it at all. Is man prepared to open someone’s mouth and use a toothpick to scrub between the teeth and remove the leftover food to eat it himself? Can anyone even think about this? But in the vision of Ali (a.s) the slaves of the world are the ones who are removing the leftover food from the teeth of others and eating it.

Today the entire Muslim nation that considers themselves as pure and others (infidels) as impure; the Muslim governments, are all eating the “Lumazat” of others.

Israel opened its mouth and these people took toothpicks and started eating the meat pieces from the dirty teeth of Israel. America displayed its teeth and a majority of the Muslim governments started to enjoy the left- over food from within its teeth. If this is not captivity, slavery and humiliation, then what is this? Is this what is called emancipation (Hurriyat) and freedom whereby you remove the food pieces from the teeth of a so called superpower and then fill the stomach of your nation with it?

Our (Pakistan) leaders and ministers say that we have a limited budget, we have debts, and hence have made us captive in the hands of others. We have become captives of the World Bank and other organizations. It is not that they have bought us or we are sold to them, they were nicely enjoying their own food, but then some of the food deposits got left behind in their teeth. Some of our well-known leaders who are well wishers, who for the sake of the welfare of the country went to them and requested them to open their mouths, so that they could remove the food residues to put  into the stomachs of our people.

If we ask Ali (a.s) about the state of the Muslims, are we free and liberated? Can this state be considered a state of emancipation and freedom? Ali (a.s) will give this same reply “Who is that free person willing to leave the “Lumazat” (food residues) for its worthy?”

“By Allah ! For me this world of yours is lower than the intestines of a swine in the hands of a leper (person suffering from leprosy).”

(Nahjul Balagha, saying no 336)

It is an amazing picture that He (a.s) has painted for this world. Leprosy is a severely undesirable disease, May Allah (s) protect everyone from this. But if someone gets this disease then he is not even worth looking at , he is removed from the community and no one wishes to do any kind of dealing with such a person. Now if this person suffering from leprosy is standing with the intestines of a swine in his hands, and on the other side is a person who is well dressed in neat and clean clothes thinking himself to  be  some  great  personality.,  is   desperately  observing  this  scene and waiting for an opportunity when this leper closes his eyes and he can grab the intestines from his hands.

Beware my son, do not be carried away and be allured by the obsessions of the worldly people in the vicious life and its pleasures, and do not be impressed by the sight of their acute struggle to possess and own this world. Allah has very mercifully explained to you everything about this world. Not only the Merciful Lord but also the world has told you everything; it has disclosed to you that it is mortal; it has openly declared its weakness, its shortcomings and its vices. Remember that these worldly-minded people are like barking dogs, hungry and ferocious beasts. Some of them are constantly barking at others. The mighty lords (of this world) kill and massacre the poor and the weak.

Sometimes human beings become a slave of someone who is very low and humiliated. The person to whom the human being becomes a prisoner will treat him in relevance to his own status and position. If the person is some great human being, some respected elder and a generous person then he will treat the prisoners also in a kind and decent manner, but if he himself is a low and inferior person then he will treat the prisoners also in the same lowly manner.

The examples of both cases are present in history. One example is when the daughter of Hatim Tai became a prisoner in the hands of the army of Islam and was brought in the presence of the Messenger of Allah; the  Holy Prophet (s.w.s) kept the lady with utmost respect and honor. He (s.w.s) treated her well, not just because the lady was related to an esteemed family and was the daughter of a generous person like Hatim Tai, this was because the person to whom she became a prisoner was a magnificent personality. The person to whom she was captive was extremely merciful; he meted her good treatment because He (s.w.s) was a gentle and noble personality.

The worst examples of the maltreatment of prisoners is shown by the American forces on the Muslim prisoners in Iraq. The maltreatment instilled upon the Muslim men and women in the prison of Abu Ghuraib by these inferior and humiliated beings is extremely shameful and grievous for our entire humanity. The prisoners were made naked and their chastity was insulted, and it went to an extent that those sinless prisoners gave preference to suicide rather than bearing these atrocities. The type of insolence done to them, the way their dignity was tortured is such, that even discussing it makes human beings shameful.

The pictures of these acts of oppression and unchaste actions are present on the world media and Internet, and it is intolerable to even glance at them. These pictures make the hearts of Muslims bleed; such was the treatment meted out to those prisoners. This was because those who had made them prisoners were very low, inferior and humiliating, and this is a principle law that an inferior person will always perform inferior acts only, whereas a respected and dignified person will always do respectful and dignified acts.

Some people become captives of Satan. When a human being becomes a slave then the treatment meted out to him is that of slaves only. If someone becomes a captive of Satan then it is not that Satan will give him a lot of respect and honor. Satan will put shackles of slavery around his neck and take him through every street and alley humiliating him in front of every person. This is what is done with prisoners; they are passed through all the streets and lanes with shackles and chains around their neck. Satan also does the same, he puts the shackles of lust and desires in the necks of his slaves and drags them through every street and lane. Though the shackles of Satan are not visible, if you want to see the prisoners of Satan then there is no need to visit any prisons, though there might be some over there who are also prisoners of Satan. But a majority of the slaves and prisoners of Satan are found in markets, shops, offices, mosques and even Hussainiyahs. You might also see the slaves of Satan within the precincts of the Holy Kaaba. The one who has the shackles of lust, passions, desires and fear on his neck is the slave of Satan, whereas one who is free from the traps of desires is really a free person.

Imam Hussain (a.s) brought emancipation (Hurriyat) back to life. Any known-value (Maroof) cannot be brought back to life merely by speeches of preachers from the pulpits, schools and mosques. In order to bring back the values to life, we have to get into the battlefield where the value is being slaughtered; it is only by going there that we can bring respite to it.

“If you do not possess any religion, if you have no belief on the day of judgement, if your hearts don’t have fear of the day of judgement, then at least live a free life in this world. If your intellect does not accept religion, then at least be free human beings in the world”.

(Mawassae Kalemat Imam Hussain, Page 504)

He (a.s) wanted to say that at this time you are slaves, neither your religion is free nor your world. At least ponder over your ancestors, you are  from an Arab generation and Arabs have  some  ethics and  etiquettes, they have some tribal traditions. When an Arab fights a war,  he will  never oppress the children, nor create problems for women. He will never attack those who cannot defend themselves. These were the ethics of the ignorant and polytheist Arabs and they used to abide by these strictly.

“O the follower of the progeny of Abu Sufyan! If you do not possess any religion and are not afraid of the Day of Judgement, at  least live like free persons in this world of yours, if you are Arabs and since you consider that you are Arabs than at least turn towards your ancestors”. The accursed Shimr said: “O the son of Fatema (s.a)! What are you saying?”

“A free man is free in all states and situations. If some calamities fall on him he adopts patience, if difficulties come on him he still remains undefeated. Even if he is made a captive and prisoner, he is oppressed and tortured and if his state is changed to that of solitude and helplessness, it will still not effect his emancipation (Hurriyat). The freedom of a truthful and trustworthy person like Yusuf (a.s) was not even slightly affected even though he was made a slave and prisoner, and was a victim of atrocities. Even the dreadfulness of the well could not leave a slight negative affect on the emancipation (Hurriyat) of Yusuf (a.s)”

(Usool-e-Kaafi, Vol 2, Page 18)

The free son of the leader of freedom lovers presented a good disposition of freedom by putting on iron shackles around his neck. He fought against slavery and captivity with chains on his legs. Even in this state of  captivity and emancipation (Hurriyat), he achieved freedom for religion. He got freedom for the entire humanity from the degrading clutches of the progeny of Abu Sufyan and thus demonstrated the way of truthful living. A free man is free even after wearing shackles and chains, but a slave is a captive even without shackles and chains. Slavery and captivity are not the grandeur for believers because Allah(s) has created human beings as free.
Imam Ali (a.s) says

When Lady Zainab (s.a) with hands tied behind her neck reached the courtyard of Kufa she saw that all Muslims were sitting there and amongst them were scholars, experts of the Holy Quran and religious people, but their thoughts, religion and their world was only of slavery. This great lady looked at herself and then looked back at the crowd and passed a statement, which shakes our hearts. Lady Zainab (s.a) said, “Is there any Muslim in this entire gathering? Is there any human being in this entire gathering?”

The daughter of Ali (a.s) wanted to say that, ‘is there any free person in this entire gathering, or are all those who are sitting here just slaves?’

A scene that occurred in Karbala was when the ropes and shackles of slavery were thrown away and the neck-loop of Martyrdom was welcomed in a most humble way. Though the name of Hurr Riyahi (r.a) was “Hurr” meaning emancipated or free person, in reality his religion was of slavery and also his world was of slavery. He had the shackles of cowardliness around his neck. With a convoy of one thousand soldiers when he stopped the way of Abul Ahrar (Father of free persons), Imam Hussain (a.s) asked him, “Who are you?” He replied that I am Hurr; Imam Hussain (a.s) said, “Why have you come?” Hurr (r.a) said, “I have come to block your way”. Imam Hussain (a.s) said, “May your mother cry on you, what do you desire?” Hurr (r.a) being a slave wanted to block the path of freedom. Hurr (r.a) said “If someone else in this Arab world would have said this to me I would have replied the same way, but I can’t do this to you since your mother is such, that I cannot live without taking her name with respect, I cannot even bring that name on my tongue, I am not such a rude person.” From this we understand that this person whose name was Hurr (r.a) was not a captive to that extent, because when it was the turn to take the name of Lady Zahra (s.a) he demonstrated respect and honour.

O Hurr! You had this much shame and modesty that you did not utter the name of Lady Zahra (s.a) in a rude and disrespectful manner. We wish! O Hurr (r.a), you were present in Medina when the slaves and captives of this world burnt the door of the house of Lady Zahra (s.a). You should have seen that scene in close proximity, when Lady Zahra (s.a) kept on calling “O you slaves! O you captives! Don’t put fire here, as this is the house where the Messenger of Allah (s.w.s) used to recite Ayah-e-Tatheer (verse of purification), this is the door in front of which the Messenger of Allah (s.w.s) used to send his salutations.”

We wish! If you had been in Medina, your sentiments would have felt this and the house of the Ahlulbayt (a.s) would not have been burnt down. O Hurr! You really are “Hurr”, a free man. When Hurr (r.a) reached Karbala he realized his position of slavery and he said to himself that, ‘my mother has named me “Hurr” (a free person) but my religion and my world are both of slavery. The leader of free persons is in front of me and he is just a guest for one more day, if I don’t remove these chains of slavery today then until the day of judgement I will remain a slave.’

Hurr (r.a) was gratified with the opportunity that he had got and came to the leader of the freedom lovers. By raising his hands he said, “O the leader of free persons? Is there any away to remove the chains off me, Will my repentance be accepted? Can “Hurr” get freedom or not?” Imam (a.s) said, “Hurr (r.a)! You are my beloved, get up from the ground, do not put yourself in the dust, you are my guest. Hussain (a.s) has accepted you, now you are unchained and your days of slavery have passed away.” Hurr (r.a) said “O my Master! If I am free now, then I want to witness the sign of this freedom and this can be done only by giving me the permission to be foremost at the battlefield (Jihad).” Imam (a.s) granted the permission of battle to Hurr (r.a)

Hurr (r.a) demonstrated his greatness of virtue by first sending his young son to the battlefield, instead of going to fight first. When his young son was martyred, he took the corpse of his son in his hand and placed it at the feet of Hussain (a.s) and said “O the leader of free persons! O the one who gives salvation from slavery! Please accept this sacrifice of your slave.” After this he went into the battlefield and fighting bravely, he faced martyrdom. When he was about to fall down from his horse he called “O the master of free persons! Come to the dead body of your slave and bless me with the last opportunity to see you.” Imam Hussain (a.s) came to the sacred body of Hurr (r.a), lifted his hand and placed it on His (a.s) lap and said “Your mother has righteously named you Hurr (r.a), you are free, and you have removed all the chains before your death.”

I swear by Allah your mother did not commit a mistake by keeping your name as Hurr. I swear by Allah that you are a free man in this world and glorified hereafter.

. (Mawassae Kalemate Imam Hussain, Page 440)

“……and give good news to the patient

“Who, when a calamity befalls them, say: Surely we are Allah's and to Him we shall surely return.”

Faith is supported by four pillars: Patience, Conviction, Justice and Jihad.Patience or Endurance has four branches: Eagerness, Fear, Abstinence from world, and Anticipation. Whoever is eager for paradise will ignore temptations; whoever fears the fire of Hell will refrain from forbidden things; whoever acquires abstinence from the world will easily bear the difficulties of this life and whoever anticipates death will hasten towards good deeds.

Patience has always been discussed in all the discussions related to elevated positions and the status of Prophets. Though it is well known that amongst the Prophets, Prophet Ayub (a.s) was the most patient but if we study the stories of other Prophets (a.s) and analyze the circumstance of the Prophets (a.s) in the Holy Quran, we can see that the Holy Quran has referred to the status of Patience for every Prophet (a.s). Prophet Ibrahim (a.s) has been referred to as patient and while discussing about Prophet Noah (a.s), Prophet Moosa (a.s), Prophet Isa (a.s), patience has been remembered in all discussions. If one Prophet (a.s) was more known for his patience, it cannot be assumed that the other Prophets (a.s) and Infallible Imams (a.s) had a lower degree of patience in them. In fact in the character of all the Infallibles (a.s) the element of patience is significantly manifested. Patience is considered as a spiritual station amongst the different stations of Saints of Allah (Awliya Allah) as discussed by the Gnostics. This implies that patience is not just an attribute in a human being, instead it is a status and a spiritual rank for the human being, by acquiring this attribute the human being reaches that spiritual station of patience.

There are several values whose meanings are positive, but we have changed them into negative meanings. We have introduced these values in the negative sense. An example of this is Piety (Taqwa). Piety has been introduced to us as someone not possessing certain things, not having certain attributes and certain qualities. Absence of such things is known as Piety (Taqwa) for us. Now take the Quran and see, the Quran does not say that if someone does not possess certain things he is Pious (Muttaqee), instead in the vision of the Quran, Piety means doing and possessing something. Similarly, patient is not the one who has certain negative attributes in him or does not possess certain things . Patience has a positive position , it is the name of having and doing something, and not the name of not doing anything. People took the meaning of patience in the negative sense as not to do something (remaining quite and silent), thus they removed the soul out of it and crushed it. The Doyen of Martyrs (a.s) brought back soul to it and demonstrated that patience is not the name of not doing anything, but it is the name of doing something.

The Human being has understood the meaning of several things in the negative sense, so much to the extent that he talks about negative things while discussing and explaining significant terms like Infallibility (Ismat) and Justice (Adl). As an example while explaining Infallibility it is said that an Infallible is one who does not commit sin, does not make a mistake, who does not approach forbidden things and who does not miss any obligatory act.

With this explanation, it seems that not doing anything is Infallibility (Ismat) and this is where the Doyen of Martyrs (a.s) informed us that Infallibility is not the name of not doing anything but it is the name of doing something. An infant when born is also an infallible (Masoom) because of his incapability to do something. But there is a vast difference between the Infallibility of a child and that of an Infallible Imam (a.s).

People have taken the meaning of great values like Infallibility, Justice, Piety and Patience as negative and as not doing something . They think that Justice can be acquired by not doing anything, Pietyand Infallibility are also considered the same. Thus, we think that we can take a rosary bead (Tasbeeh) in our hand, sit on the praying mat in the mosque and easily become Just, Pious, Patient and even Infallible by just sitting and not doing anything. But the Doyen of Martyrs (a.s) taught us that these values are not acquired by not doing anything, they are acquired by doing something. Until and unless the required actions are not performed, a person cannot become Just, unless he performs some specific deeds he cannot become pious and patient. If he becomes an Infallible by virtue by not doing anything, then he will be placed in the ranks of children, not in the ranks of the Saints of Allah (Awliya Allah). The Infallibility of children is very cheap because it comes by not doing anything. Human beings after growing up, do not desire to be an Infallible like a child, but just like the children who do not do anything, he feels that I too can become  a  beloved of everyone by not doing anything.

There is a big difference between children and elders. Children lack intellectual sense; they do not have the capability of doing things because Allah(s) has not given them the power, authority and intelligence. Allah(s) has not laid down any criteria for not doing something, but there are conditions and criteria’s prescribed for doing something and these criteria’s are intelligence, authority and maturity.

The age of human beings passes through different stages and Allah(s) has divided the life of human beings into three different periods. The first period is of infancy and childhood where the human being is weak and is incapable of doing things. Then step-by-step his strength increases and while his body is growing in strength his age reaches that era where he acquires complete strength.

This is that golden period of adolescence when the entire strength and the ability of human being is at its peak. Those who still have this opportunity, should benefit from it. During this period of life, the human beings ability to think is complete and all the abilities reach their pinnacle and this is the time when he gets the opportunity to do something.

After this, the third period starts when gradually his strength begins to diminish and his state eventually becomes that of a new born. He  becomes feeble and is again in need of a caretaker. Thus, Allah(s) has divided the life age of human beings into three periods, and the era of adolescence is that of zenith and strength.

A human being should think, that the moment I enter the fifteenth year of my age, my body gains strength and at the same time the religious laws becomes obligatory for me. When we relate these two, we realize that by granting the period of adolescence, Allah(s) is expecting the delivery of obligations and duties from all human beings. Allah(s) wants some work out of him now, as in childhood, no obligations had been imposed on him by Allah(s), in fact, a child’s actions are free from being written in the  book of deeds, as he lacks the ability to do things.

Similarly during old age, due to hardships, the delivery of obligations is excused. It is not obligatory for him to fast. From the beginning of the age of adolescence equivalent obligations are imposed on human beings. When I had no strength in my body, had lack of intellectual sense, Allah(s) did not consider me capable enough to impose his religious rituals and obligations on me. If religion and its laws were related to not doing anything then this waiting period of fifteen years would not have been present, hence religion and its laws tell us to do something and not sit  idle, the divine values guide us to do something.

Sheikh Tusi in his “Amaali” narrates a tradition from the Messenger of Allah (s.a.w.s). The Messenger of Allah (s.a.w.s) said to Abuzar (r.a):

Human being desires to live a weak life despite being strong; he likes to  be like a feeble child so that someone else takes care of him. When it comes to his daily needs and necessities of life he is not lazy, because if he adopts an approach of dependency, he knows the consequences of it and hence he considers such an approach to be unacceptable. But in matters of Islamic values, he moves forward to distort the meanings of the values to serve his own interest. He changes the meaning of Islam too and says that Islam does not want me to do anything, hence the meaning of Piety, Justice and Patience were changed to meaning, something not to do.

This is how the soul from Patience was removed. The meaning of Patience was changed to accepting insolence and tolerating oppression. Patience became silence, compliance with the circumstances, not to speak up, not  to have any movement, it only meant, that one should sit comfortably and spend away their time; and these are the meanings of patience in use today. All this is to the extent that people remind each other with advices on acquiring such type of patience. If some insolent person usurps your rights and you complain to someone else he will say, ‘Brother you should be patient.’ You just take for granted what he has said; you don’t even bother to ask the meaning of patience here? In fact, it comes to your mind too that he is asking you to sit quietly and not to do anything against this oppression. Though the tone of this statement (Be Patient) is positive , negative meanings are derived from it. If you look at the exterior vocabulary of this statement “Be Patient”, it sounds as if someone is asking you to do something, he is asking you to acquire patience, but in his conscience he was telling you not to do anything, and we all know that a hypocrite is one whose exterior and interior self are different.

Similar to this is, if human being starts to present religious values in a positive manner on its exterior but in his conscience he kills its soul then too it would be called hypocrisy. The Human being has started this hypocratic behaviour in religious teachings as well, this means that he has created the exterior of religious teachings in a different manner than its internal meaning .

The way Imam Hussain (a.s) removed hypocrisy from the hearts of the people, in the same manner, He (a.s) also removed it from religious teachings where this kind of hypocrisy had entered religion due to the distortion created by people. He made the exterior and the interior of religion to mean the same. Patience which until now, externally meant,  not to do something, Imam Hussain (a.s) changed its meaning both internally as well as externally to, something that must be done. Imam Hussain (a.s) did this and conveyed the message to the people to witness that Patience is the name of whatever I am doing.

During the battle when He(a.s) saw his loyal companions and people from his clan of the Bani Hashim, the combating soldiers who were very thirsty, He(a.s) gathered them together and delivered a sermon, and He(a.s) started this sermon by addressing them as: “ O the sons of magnificence ! O the masters of magnificence! In this state of extreme thirst take your swords and spears and be firm, in this hot battlefield and fight with the enemies, this is your patience.” He (a.s) did not say that, as you are all very thirsty, adopt patience, which means do not do anything and sit comfortably in the  tents. If He (a.s) wanted them to practice this type of patience then he would have left everyone in Medina. We understand with this that in this situation the status of being patient was not to be in Medina, but the acquisition of the status of being patient (Saabireen) was in the shadows of swords on the grounds of Karbala.

These are the patient one’s who in the severest of heat and in the state of extreme thirst demonstrated the marvels of their bravery, walking through the strokes of swords and spears. These are the one’s whom the Angels will give a warm welcome by sending salutations while divine gospels will be bestowed upon them only by Allah(s).

Thus the real meaning of patience is adherence, endurance and firmness. As mentioned earlier that best period to acquire patience is the period of adolescence. In the age of adolescence the human being can withstand tough things, which might not be possible for him to do in old age. Though as an exception, those whose hearts are young, whose intentions and willingness are still young they can still endure hardships.

Therefore, Patience means combating calamities and difficulties with swords, spears and above all the self carnal desires. It is an evident fact that during a combat you have to do something; you cannot sit and watch during a combat.

Imam Hussain (a.s) says:

“O the sons of magnificence! Adopt Patience, Death is just a moment through which you will pass over the difficulties and calamities, and will move towards the immortal bounties and vast paradise. Who amongst you does not like to move from a prison to a palace? And deathfor your enemies is like someone taken out from a palace and taken towards a dungeon and wraths. My respected father has narrated a tradition to me from the Messenger of Allah (s.w.t) that this world for a believer is a prison and for an infidel it is palace.

(Mawassae Kalemate Imam Hussain, 417)

Imam Sadiq (a.s) narrates that Imam Hussain (a.s) offered his dawn prayers and then addressed his companions as:
Allah has granted you the permission to fight with the enemies and now you should adopt patience.

“Patience is done in three situations; this in reality means Love and Hatred has three situations:

“Patience is granted in proportion to the extent of calamity. One who expresses irritation by beating his thighs with his hands at times ofcalamity his efforts are nullified. Therefore at times of difficulties  rather than demonstrating irritation you should be firm, demonstrating endurance and with a raised head continue on the path.”

Surah (chapter) Hud has broken my back

(Khisaal, Sheikh Sudooq, Pg 199)

It has made me old and turned my hairs grey. Though there are many other chapters of the Quran present, then why is He (s.w.t) saying this inrelevance to Surah Hud only? Whether this commentary has made Him (s.w.t) old or is it just a recitation and propagation? The analysis made by different commentators varies on why the Messenger of Allah (s.w.t) said that this Surah had made Him (a.s) old.

“Demonstrate endurance the way you are commanded”

(Surah Hud, Ayah 112)

You should demonstrate endurance the way you have been commanded to do, you have to be obedient the same way you have been told and you should not drift even in the slightest manner. It is because of the practicality of this verse that the Messenger of Allah(s) says that Surah Hud has broken my back. This verse says:

O Messenger of Allah (s.w.t)! Demonstrate your obedience with endurance the way you have been commanded. So by being continuously patient in matters of obedience my situation has become such that my back is broken.

From here we can realize how tough obedience is. Obedience just does not mean to pray, fast, perform Hajj but what it really means is to perform acts, which are in accordance with the pleasured of Allah(s) and to refrain from every act which is disliked by the divine essence.

If you really want to feel the bitterness of obedience then try to be obedient for just twenty-four hours. You will then understand the philosophy behind the Prophet(s) hair turning grey. Just be obedient for only twenty four hours, meaning eating, drinking, speaking, standing, sitting and everything else should be for the sake of Allah (s.w.t), then only will you realize that obedience is really a tough deal. But what will those rrebellious eyes feel about obedience; the forever-speaking tongue will never realize the hardships of obedience. But for whom Allah (s.w.t) says:

It is found in a tradition that once a person came in the presence of Imam Hussain (a.s) and said I am a disobedient person, I have no control and patience hence I disobey, please give me some good tidings. Imam Hussain (a.s) said:

Do five things after which commit whatever sin you want to:

1. 1.Do not eat the sustenance given by Allah(s), then do any sin you desire to do.
2. 2.When Allah(s) wants to throw you in the fire of hell, then do not enter the fire of hell, after this do any sin you desire to do.
3. 3.When the angel of death comes to seize your soul, keep him away from yourself, then do any sin you desire to do.
4. 4.Find some place where Allah(s) cannot see you, then do any sin you desire to do.
5. 5.Get out of the kingdom and authority of Allah(s), then do any sin you desire to do.

Whoever adopts the path of any kind of patience, whether it is patience in obedience or patience on occasions of disobedience or at times of calamities, divine gospels are showered upon him by Allah(s) and he becomes eligible for a reception by the Angels? The Angels will welcome him with salutations. Those who want to continue on the path of righteousness with patience and endurance Allah(s) also assists and helps them.

For those who are demonstrating endurance and have high spirits, the determination and intentions to traverse the right path and reach its end, Allah (s.w.t) says; since you have determined to cover the right path until the end, and since you have started this journey,  this is my gospel for  you, that I am with you.

“…and Allah is with the patient”

(Surah Baqrah, Ayah 249)

Imam Hussain (a.s) is the personification of patience and it is He who gave life to patience and has shown us the path to patience (Saabireen).  He (a.s) has blown soul into the value of patience and brought it back to life, otherwise we would also have been similar to those so-called patient ones who are sitting inside their homes in a cowardly manner. Hussain ibn Ali (a.s) has shown us the path that if you want to acquire patience then patience is to be found on the battlefield, you can never become a patient being (Saabireen) by sitting inside your home. Thus Patience is a virtue of field; in fact all the human virtues are virtues of field only.

Though we have divided our affairs into household affairs, social affairs etc. but Allah(s) has not made any divisions in religion , the entire religion is a field of actions, all virtues and religious qualities are in that same  field. If you want to develop these traits in you then you will have to  come into the field of patience like Hussain ibn Ali (a.s). If someone wants to become a patient being outside the field of patience he can never become one.

One of the important values that the Doyen of Martyrs (a.s) defended and brought back to life with his blood along with other values is Zeal and Honour (Ghairat). When everyone was indulged in the evil of shamelessness (Be-Ghairati), He (a.s) enlightened the lamp of the religious and divine Honour within this darkness of shamelessness (Be-Ghairati). If Ashura had not taken place, then today the name of this value of Zeal and Honour would have been lost forever; hence without any doubt, Zeal and Honour can be considered a value of Ashura.

Allah(s) has given such a quality to a human being’s innate  nature  and his physical system that by birth a human being is born as Honoured (Ghayyur). In the Holy Quran, amongst the religious and divine values taught, preached and enlivened by the Prophets, Zeal and Honour (Ghairat) are the most important ones, but just like the other values that got trampled and lost their meaning; Zeal and Honour also did  not remain safe. They too lost their spirit, got trodden upon and became a victim of distortion.

Imam Hussain (a.s) witnessed that Zeal and Honour (Ghairat) had lost its spirit amongst the people and in the name of Honour (Ghairat) evils were taking place. Zeal and Honour (Ghairat), which was a Quranic value and  a heavenly attribute, had been transformed into an evil amongst other evils present in human beings, and this evil was known as “Favouring in Ignorance” (Haamiyate Jaahilya).

It has been specified in the Holy Quran, traditions and in the character of the Infallibles (a.s) that at times people are guilty of evils in the name of Honour (Ghairat). Thus, people kept the name of “Favouring in Ignorance” (Haamiyate Jaahilya) as Zeal (Ghairat) and considered themselves as Honoured (Ghayyur).

Favouring (Haamiyat), whether it is in a small quantity or large, is  present in not just all communities, but in every human being in some or the other form. People adopt favouring (Haamiyat) and prejudice (Asabiyat) considering these as Honours (Ghairat), though they do not possess any attributes of the Honoured persons and neither do any of their actions resemble those of the Honoured one’s. At times people develop some evil traits inside them and then to justify these they associate them with the name of some good virtue, but by just giving a good name it does not become a good virtue or a value, it remains as a negative trait and an evil only.

The word “Ghairat” has been made from “Gair” meaning stranger or outsider. Ghairat will always be referred to in context with  some outsiders or the name and effects of outsiders present on something. If there is no reference  of  an outsider in any context, then the subject of  Zeal and Honour (Ghairat) also does not exist there. In order to understand the relationship between “Gair” (outsider) and “Ghairat” (Zeal and Honour) we need to go through some clarifications.

1.Haram and Harim

Human being in his life has certain things, which are exclusively related to his own self. He secures those things to such an extent of exclusivity for himself that he cannot tolerate any sort of interference from anyone else and he is not willing to accept any outsider demanding rights on these things. Allah(s) has also established certain things for every human being that are exclusively for him only and anyone else or any outsider has no permission to step onto those things.

For these certain things, which are made exclusively for individuals, Allah(s) has set limits. Their precincts are set and in Arabic literature such type of precincts of exclusivity are termed as “Harim”. In Arabic, the four walls of a house are also called “Harim”. We construct four walls around  a house in order to block the movement of strangers and to ensure that the outsiders do not enter the house without permission. These four walls prevent strangers from entering the precincts of the house and these four walls are termed as “Harim”. Through the concept of “Harim” the land gets divided into two parts, one inside the precincts i.e. inside the “Harim” and the other outside it. Strangers are instructed to sit outside this “Harim” and they are not allowed to come inside these four walls (i.e. the “Harim”) because the area within this “Harim” has been exclusively and specifically allocated to me by Allah(s). Hence this area is forbidden for strangers to enter. Those things that fall within the area covered by the “Harim” are known as “Haram” and those things which remain outside  of it are considered to be out of “Haram”. Those people who are given the permission to come inside the “Harim” are “Mahram” (acquainted) and those who are not given permission to enter the precincts are “Na- Maharam” (unacquainted).

2.The etiquettes of the Holy Land (Haram e Makani) of Allah(s)

After this discussion on “Haram” and “Harim” you should now be able to realize that when you travel to Mecca for Hajj, all of a sudden as you are walking through the sandy desserts you are stopped and asked to undress, remove your shoes and wear an “Ihram” (specific dress for Hajj), after which you have the permission to move ahead.

You might wonder and start to ask “O God! I was constantly walking on this land which looked familiar to me, but then Why was I stopped and asked to undress , remove my shoes and my attire of sins, everything I was wearing had to be removed so that I could be free to wear this “Ihram” and proceed forward?” The reply from Allah(s) comes “Though this land seems to be a sandy desert all alike and the land ahead of you is also part of the same desert , but the land ahead now is that land where Allah (s) has made his “Harim”, he has made four virtual walls around it. The area inside this precinct of four virtual divine walls is termed as “Haram” and the land outside it is known as the “Hill” (outside of precincts). You are allowed to do whatever you want to do outside the “Harim”, but once you enter the “Harim” you can only do what we give you permission for, you will only wear the type of dress that we allow, put on those shoes that we tell you to, and only then can you come, but with the intention that we ask of you.

The land inside the “Harim” becomes “Haram” and is specific for acquainted people (Mahram) only, whereas the land outside the “Haram” becomes Non-Haram and it is for unacquainted (Na-Maharam) people only. The unacquainted people are allowed to wear whatever they want to wear, but they need to stand outside the precincts (Haram) being termed as unacquainted (Na-Mahram) people.

The land of “Haram” means that land around which there are set  precincts so that the land outside and inside can be separated. Hence the laws are different for the land outside and inside of the “Haram”. You   can do certain things inside “Harim”, whereas you do some other things outside of it. To enter the “Harim” you have to wear the specific dress known as “Ihram”. Those who are granted permission to enter the “Harim” are “Mahram” (acquainted) and those who are prohibited to enter are “Na-Maharam” (unacquainted).  There are several things that  are allowed (Halal) to the “Na-Maharam”, but for “Mahram” even many permitted (Halal) things become forbidden (Haraam). For a “Mahram” (acquainted with the holy land of Allah) twenty four things are forbidden, whereas the same things are permitted (Halal) for the “Na-Maharam”. This is where we understand the difference between “Mahram” and “Na- Maharam”, “Mahram” is one who does not go near forbidden things (Haraam) because for him many permitted things are also forbidden for him, and “Na-Maharam” is the one who not only goes to permitted (Halal) things, but also adopts forbidden (Haraam) things. Hence in order to enter the precincts (Harim) of Allah many permitted (Halal) things also need to be avoided and it is essential to follow the etiquettes of entering the “Haram”

​​​​​​​3.The etiquettes of the Holy Period (Haram e Zaman) of Allah(s)

Allah(s) has also established “Harim” for periods (means certain periods of year). During these periods only certain things become permissible and certain forbidden. As like in the Holy month of Ramazan, certain permissible things like eating becomes forbidden during the day. These are the Holy Periods (Haram e Zaman) where precincts are created around time periods and only those who respect the etiquettes of these “Harims” are allowed to enter.

​​​​​​​4.Mahram and Na-Maharam

A person who has the ability to enter the precincts (“Harim”) and becomes acquainted with the secrets of the “Haram” is called “Mahram” or the host of the “Haram”. The one who can step inside the precincts of Allah , has become a “Mahram” of the secrets of Allah (s) and now he has the rights to invoke Allah(s) and when Allah(s) calls him he replies with “Labayk, Labayk” ( I am here, I am here). This is because he is now acquainted with the secrets of Allah(s). The “Mahram” who knows of the secrets of Allah(s) invokes, supplicates and whispers to Allah(s) and Allah(s) also meets him, listens to his invocation, his words and accepts his supplications.

But, the one who does not have the capability  of entering the “Harim” is  a “Na Mahram” who sits outside the “Harim” and calls Allah, invokes, supplicates and even if he takes the name of Allah on loudspeakers, since he is not a “Mahram” of the secrets of Allah(s), Allah (s) too does not  listen to his call and invocations. Even if he bursts out his throat and calls, Allah(s) will not reply to him. From here we come to know that Allah(s) only accepts the prayers of those who are “Mahram” of Allah(s) and those who have not entered the precincts of Allah(s), their supplications will never get accepted.

​​​​​​​6.The etiquettes of the Holy Essence (Haram e Zaati) of Allah(s)

The Almighty Allah(s) made a “Haram” on the land and established its precincts and limits; similarly from amongst the time that he made certain periods as his “Haram” and made precincts for it too, He also made a “Harim” and “Haram” for his divine attributes and legislations, where everyone is not granted permission to enter and only those who by fulfilling its etiquettes become a “Mahram” of its secrets are allowed to enter.

The good and pure slaves of Allah(s) possess the ability to enter these “Harims”. Those who not just refrain from forbidden (Haraam) things,  but also do not go near many permitted (Halal) things; become the “Mahram” of secrets and can step inside these pure “Harims”. Allah(s) has established a sacred “Haram” for his essence also, where no one is allowed to enter.

… and Allah makes you to be cautious of (retribution from) Himself…

(Surah Ale Imran, Ayah 30)

Allah(s) has established such a “Haram” for his essence that even the name of a stranger or a  disassociated person is not tolerated here. He  does not like the presence of anyone else in his sacred essence (Haram-e- Zaati). Hence, he has said that when you desire to worship me then worship me only. If you come inside the precincts of my essence and while worshipping me even if you think about someone else, I will pass over these worships of yours to that someone else, whom you associated with me during your worship. This is because I am your Honoured (Ghayyur) Lord who does not tolerate any stranger in your worships. Just imagine the level of Honour (Ghairat) the essence of Allah(s) possesses, whereby he does not allow anyone else to enter it, his essence is totally disassociated from any partners. The precincts of the sacred essence of Allah is such that no one can enter it, though good and pure souls can enter the sacred land and sacred periods but when it comes to the “Harim” and “Haram” of essence no one has the permission to enter.​​​​​​​

6.Human being – A manifestation of the peak of Divine Honour (Ghairat-e-Ilahi)

The Human being is a representative of Allah(s), a representative of his divine names and is an example and manifestation of the divine attributes on earth. One of the beautiful and respected names of Allah(s) is “Honoured” (Ghayyur). Since Allah(s) is “Honoured” (Ghayyur) he expects human beings to also be “Honoured” (Ghayyur). Allah (s) has not allowed outsiders to come inside his “Harim” and “Haram”, hence he desires from human beings also to make for themselves a “Haram” and “Harim” and then prohibit the entry of outsiders and “Na Maharam” (unacquainted) persons into it. First, Allah(s) made a “Harim” and “Haram” for himself and then he guided and educated human beings to establish “Harim” and “Haram” for themselves, thus educating them to become Honoured (Ghayyur).

The purpose of inviting you to Hajj, is to make you aware of the meaning of “Haram” and “Harim”, and learn how to become “Mahram”. You should learn to make a “Haram” and become a “Mahram” so that when you return you should make a “Haram” and “Harim” for the rest of your life. You should be able to identify the acquainted ones (Mahram) in your life and then only permit the acquainted ones (Mahrams) to enter your “Harim”, thus disallowing a “Na-Maharam” to enter  the  precincts of your “Haram”.

There is a big difference between prejudice, favouring in ignorance and Honour (Ghairat). Honour is a divine value whereas prejudice and favorism are those evils for which Imam Hussain (a.s) started his crusade said and

When Imam Hussain (a.s) witnessed the fact that Bani Ummayyah was a group possessing prejudice and favouring, and rather than demonstrating Zeal and Honour (Ghairat) they were victims of prejudice and indulged deeply in favouring, he (a.s) demolished prejudice and brought back to life Honour (Ghairat).

When it comes to Honour (Ghairat) you do not take into consideration that someone belongs to your community or speaks your language, has hereditary relations with you, sits and spends time with you or helps and supports you. But, Zeal and Honour demand to assess that the person is within the same precincts (Harim) as yours, as the one who is  outside your “Harim” and does not fulfill the etiquettes of the “Harim” and is unacquainted (Na-Maharam) to you , is kept away and has no rights to receive your favour. In fact, he does not even have the rights to even step into my sacred “Harim” because I have to be honoured (Ghayyur) and honoured is the one who does not allow shameless (Be-Ghairat) beings to enter his “Haram”.

A self-respected person makes a “Haram” and “Harim” for himself and “Harim” is made only where sacredness and respect is found. The term “Haram” itself means something possessing respect, sanctity and sacredness. Since the land (Kaaba) is sacred it is called “Haram”. We do not allow shameless (Be-Ghairat) beings to come to sacred and holy places, thus non-Muslims are not allowed to come to Mecca for any reason because this land is sacred. It is not just that we do not allow non- Muslims to come to “Haram”, in fact, the sanctity of the “Haram” itself cannot tolerate the presence of non-Muslims in it; hence even in normal mosques which are also places of sanctity the entry of non-Muslims is prohibited.

Every “Haram” has this law of sanctity that strangers are not allowed there. When a human being gets into a married life his house also becomes a small “Haram” for him, now he should defend this “Haram” and not allow any stranger to come inside his house. But if he opens up his doors for all outsiders and does not stop anyone from entering and gives freedom to all “Na-Maharam” to come in, then he would never be called an honoured (Ghairatmand) person. In Hadith-e-Qudsi, amongst the preachings which Allah(s) has given to Prophet Moosa (a.s) one of them is “O Moosa! A self-respected person never does adultery and never desires for such acts, but one who possesses prejudice and favouring has the possibility of getting into such kind of acts”

A honoured person whether he is a Muslim or a non-Muslim will never enter the “Haram” of anyone else, will never tread on the sanctity of someone else’s “Haram”. Therefore, an honoured person does not allow the presence and interference of any outsider inside his home, family, his “Haram” and “Harim”, but if someone tolerates such interference then it is said that he is a shameless (Be-Ghairat) person. Similarly if someone wants to usurp the property of a person, wants to rob him and this person does not try to defend it and allows him to usurp his wealth and loot him, then too it will be said that he is not a self-respected person. This is because wealth and property are also part of the “Haram” of a human being , hence someone allowing the interference of strangers in it is not a nhonoured (Ghayyur) being.

One who defends his women, wealth, assets, home, family, everything in his “Harim” and does not tolerate the interference of outsiders in it is considered as a great zealous and honoured (Ghairatmand) person, because he has maintained the sanctity of his “Haram”.

It is the religion that has made the women, wealth, blood and relationships sacred for human beings. This religion has established the sanctity of the relations of a human being and all others associated with him. A human being demonstrates very well his zeal within the “Haram” established by religion (i.e. when it comes to women of his family, he protects them and demonstrates his honour), but when an outsider enters the “Haram” of this religion , then why does this not challenge the Zeal (Ghairat) of this human being?

There is no doubt that, he is a zealous (Ghayyur) person , one who by defending his “Haram” does not allow any outsider to come in, does not tolerate the presence of any stranger in it, but what is the greatest of all “Haram's”? The greatest and the most sacred “Haram” are not his  women, so if he protects and defends the chastity and sanctity of his women he becomes eligible for being the greatest zealous and honoured person. He is definitely an honoured person but not the greatest of all. Similarly the country or wealth is not the most sacred of “Harams” so that the one who defends them can be considered as the greatest zealot and honoured.

The greatest and the most sacred “Haram” is religion, it has such a level of sanctity in it that due to religion the women, wealth, country and everything else for a human being has acquired sacredness. Hence the greatest zealot is the one who does not tolerate the presence of any outsider within the “Haram” of religion.

He is not considered as the greatest zealot and honoured person, who secures his wife and sisters, but the greatest is one who defends religion and blocks the way of anyone interfering with their religion. God forbid, if someone’s woman from the family (wife, mother or sister) is being molested or even teased in the market place and he despite of being present there, closes his eyes to the scene. He presents the justification  that he is all alone, he has no friend in this market place, if he speaks he might loose his job and might also end up loosing his life, to  this  everyone will say that he shameless . The honoured persons will issue verdicts of transgression and evil against him and pursue him to leave the town. They will say that the presence of such a shameless person in the locality will spread the evil of shamelessness (Be-Ghairati) amongst  others. Everyone calls a person shameless if he tolerates and remains quiet when the women of his family are molested, because a woman is sacred for a man.

It is certain that one who does not possess Zeal for Religion will not demonstrate zeal even when it comes to his women. The one who shows zeal for religion can only demonstrate the virtue of zeal for his women; this is because the sanctity of women is from religion, and the one who cannot protect his religion cannot protect his women either. Similarly, the nation is also a “Haram” and “Harim” for human beings, but one who cannot defend his religion, can he defend his nation?

One who is not having Zeal for religion can never be expected to protect his nation and community, one who cannot show zeal for religion cannot show self-respect for anything else. Today we see how strangers have entered our precincts (Harim), plundering and causing blasphemy to our sanctities , but we have become so helpless that we are not even capable  of defend these sanctities of our community; this is just because the zeal for religion has vanished from us.

A.First example

A few years before there was a statement issued by an American during the discussions on the arrest of Aimal Kansi. When those who arrested him in Baluchistan were questioned on how they managed to arrest him and bring him to America, they answered that we have done it with the cooperation of the Pakistani people. We caught him on the land of Pakistan, and we were successful in arresting him by giving twenty thousand dollars to some Pakistani people who cooperated and gave us all the information. One questioner in the interview said that it is useless to spend twenty thousand dollars for arresting a spy and it is also a loss to the American treasury, so why did you spend twenty thousand dollars? He also says openly in the interview that the Pakistani community is such that for just two hundred dollars they can even give their women, only fifty dollars were more than enough for getting espionage information through them.

O you who possess Zeal (Ghairat) for the nation! O you who are the claimants of Zeal (Ghairat) for the community! O you who raise the slogans of communism and language! O you who raise the slogans of Pakistan! Where have you lost your Honour (Ghairat)? These outsiders have come so deep inside your precincts (Harim) that they have insulted your women but there was not even a word of opposition to this, all this is because people have exited themselves from Zeal and honour of Religion (Ghairat-e-Deeni).

B.Second Example

The world’s most humiliated criminal and assassinator (ex president of America, Bill Clinton) went on a tour of some countries, which included Bangladesh, India as well as Pakistan. He sat on your television and mocked at you. He challenged your Honour (Ghairat),  on those things that you were showing your Self-Respect with, while he challenged those things from your channel, from your speakers and through your people and no one expressed even a statement of Zeal (Ghairat) here. O the possessors of Zeal for the nation! You should know that if you do not care for the sanctity of the land (Pakistan), which was made sacred by the religion then this land also does not remain sacred for you.

In reality you are indulging in treachery with this land, with this community and with this nation. All this is because you are treacherous to the religion, and being treacherous to the religion means treachery to all other things. We have tolerated these outsiders to such an extent that they come and sit on our own television, insult and mock at our community and religion and even after this we call ourselves Zealous and Honoured (Ghayyur). Woe on such Honour (Ghairat), if this is Honour (Ghairat) , then what is shamelessness (Be Ghairati)?

If a person constructs a house in which anyone can come in and do whatever they want, and then this person goes out to deliver speeches  that we are honoured (Ghayyur) people, we will blow off those eyes who even dare to look at our nation, we will pull out those tongues who speak against our nation, if this behaviour is known as zeal and honour then what is shamelessness (BeGhairati)?

If you really want to learn what Zeal and Honour is, then come and learn it from Hussain ibn Ali (a.s). Do not deceit people in the name of prejudice. Do not bring Favorism in Ignorance (Haamiyat-e-Jaahilya) in place of Honour (Ghairat). Honour only comes when a person has his “Harim” and “Haram” and then does not tolerate any stranger in it. Our religion has told us that you should have a “Haram” which has some acquainted (Mahram) and some unacquainted (Na-Maharam) ones visiting it. Do not allow unacquainted (Na-Maharam) beings to come inside your “Haram”, hence until and unless you have a “Haram” for your religion, the “Harim” and “Haram” for the nation will never remain secure, and neither will the “Haram” of families and the community remain secure.

C.Third Example

When Imam Hussain (a.s) witnessed that the value of Zeal and Honour (Ghairat) had perished , He (a.s) realized that there was a need to bring it back to life. This is because until and unless Zeal and Honour do not revive themselves inside the human being, other values also will have no room for it, hence Imam Hussain (a.s) himself demonstrated Zeal and Honour (Ghairat). Though many people at that time were thinking that the sanctity of their homes, mosques and prayers were all secure and that they too were secure and their worships also protected. In this regards even the “Harem” (women) of Imam Hussain (a.s) was secure. Who had the courage to even look at the daughters of Imam Hussain (a.s) in Medina? It was such a secure household that when youths of  Bani Hashim like Abbas (a.s) and Ali Akbar(a.s) were present , who could even dare to look at the “Harem” of Imam Hussain (a.s). The sisters and daughters of Imam Hussain (a.s) were absolutely secure, but then what made Imam Hussain (a.s) change this secure situation into an insure one ? Why did he take his family out of the security of Medina into the plains of Karbala and put them in the tents over there? Imam Hussain (a.s) would reply “My “Harem” was no doubt safe and secure, they were at peace and protected in Medina, but the “Haram” of Allah(s) was not safe, outsiders had entered into the religion of Allah(s). Till the time these outsiders remain inside the religion of Allah(s), the honour (Ghairat) of Hussain ibn Ali (a.s) does not permit Him (a.s) from not manifesting the Zeal for Religion (Ghairat-e-Deeni), how can I not strive to save the “Haram” of Religion? The reason why I have turned my secure household into an insecure one in Karbala is to secure the “Haram” of religion”. Hence, he says that the safety of my “Haram” is only possible when the “Haram” of the Religion of Allah(s) becomes secure. This is Zeal and Honour (Ghairat) that does not tolerate any outsider entering the religion, not to tolerate strangers coming into Islam and the “Haram” of our religion. This was  the Zeal and Honour (Ghairat) with which Imam Hussain (a.s) demonstrated and delivered a lesson of Zeal and Honour, taught Zeal and Honour and therefore Imam Hussain (a.s) is a role model and an ideal for Zeal and Honour (Ghairat), he is the most Honoured (Ghayyur) being.

Abbas (a.s) was an icon of loyalty and Zeal and Honour (Ghairat). His loyalty itself was Zeal (Ghairat). Since Abbas (a.s) was highly Honoured (Ghayyur), he proved to be very loyal too and his loyalty was an outcome of his Honour (Ghairat). His Zeal (Ghairat) was not just limited to the fact that no one could look at Zainab (s.a) and Umme Kulsoom (s.a), none could stare at Fatema (s.a) and Sakina (s.a), or at any other sister or daughters of his family, but in fact his Honour (Ghairat) was to the level that no one should even look with a crooked eye towards the religion. Since Abbas (a.s) is highly Zealous and Honoured (Ghayyur), only the  one who possesses the similar virtue of Zeal and Honour (Ghairat) like that of Abbas (a.s) can be his true follower. The one whose hearts beats the same way that Abbas(a.s)’s heart used to beat, the one who is the possessor of a similar type of loyalty, has the rights to associate the name of Abbas(a.s) with himself. Imam Hussain (a.s) did not take Abbas (a.s) with him just for the protection of the “Harem” of his family, but took him for the protection of the Religion of Allah(s).

Ali (a.s) made arrangements for the birth of Abbas (a.s) and asked his brother Aqeel to look for him a woman from the most courageous tribe of Arabs. I want her to give birth to such a courageous son who would be self-respected and loyal, and would immediately blow off the eyes of those who even dare to look at the religion of Allah(s). I want a statue of Zeal and Honour, and loyalty, and for this Ummul Banin (a.s) was found. Ummul Banin(a.s) was the only one capable and through her Allah(s) gave Ali (a.s) a body of Zeal and Honour (Ghairat).

Thus, to enliven the Honour of Religion (Ghairat-e-Deeni) Imam Hussain (a.s) sacrificed such zealous (Ghayyur) personalities like Abbas (a.s). If zealous persons like Abbas (a.s) would not have been sacrificed their lives for religion; there would not have been anything like Zeal and Honour of Religion (Ghairat-e-Deeni) today, even for name sake. Abbas (a.s) was the manifestation of the peak of Zeal and Honour. What really kept Abbas (a.s) totally submissive and obedient to Imam Hussain (a.s) till the end was the Zeal of Abbas (a.s). The Zeal (Ghairat) of Abbas (a.s) could not tolerate the entry of outsiders into the religion; hence by sacrificing  his  life he brought back to life the Self-Respect of religion, of women and of  all other things.

Imam Hussain (a.s) said “I am starting this uprising for the sake of Amr Bil Maroof and Nahi Anal Munkar”

“Maroof” are those values which have been established by the Holy Quran for human beings and “Munkar” are those abased, obscene attributes and qualities which Allah(s) has declared as forbidden and prohibited for human beings. Imam Hussain (a.s) brought back to life the “Maroof” values and demolished the “Munkar” values. This is the reason why “Maroof” values are known as “Values of Ashura”, because they were introduced by “Ashura” and it was “Ashura” which blew the spirit of life into the dead “Maroof” values and defeated the “Munkar” values.

The history of values is full of ups and downs. In order to win this battle of values it is necessary to follow the character of Imam Hussain (a.s) so that human beings can bring back to life the “Maroof” values and eradicate the evils (Munkarat). He (a.s) proved through his holy character how to fight the battle of values and how to win it also. He (a.s) saw that just within half a century after the demise of the Holy Prophet(s) the system of values had changed, people had forgotten “Maroof” values and in its place they were involved in evils (Munkarat).

From amongst these values one of the important values that not only got run down, but in fact transformed into an evil was the “Sacredness of Affairs” (Taqaduss-e-Umoor). Evil and unsacred means were used by the people for performing sacred affairs, and today also a similar situation exists.

This value has suffered adulteration within human beings to such an extent that not just its importance even its meaning is lost. The human society is suffering from a vacuum of such values and hence Imam Hussain (a.s) enlivened this value and throughout the incident of Karbala, from Medina to the evening of the day of Ashura, sacredness is seen at all instances.

“Quddus” which means the purest, the most holy or sacred, is one of the beautiful names of Allah(s) and is included amongst the other beautiful names in the supplication of Jawshan-e-Kabeer. The literal meaning of the word “Taqaddus” is to purify something, remove adulteration and faults from something. This is the meaning of “Tasbeeh” (recitation of glorifications) also, apart from a very fine difference the essence and meaning of the words “Taqaddus” and “Tasbeeh” are the same.

Sacredness (Taqaddus) has been established by Allah(s) as a value for human beings so that man can also become sacred and respect the holiness and sacredness of the essence of Allah(s). He should glorify Allah(s) without considering any impurities in his essence, should not associate any faults with him. The Human being should only bring honored and purified things in the presence of Allah(s), if he presents things adulterated with impurities then the sacredness (Taqaddus) will be stampeded.

It is not that the human being only presents ritual worship to Allah(s), even the ritual worships should be honored by purifying them from all sorts of impurities and adulterations before presenting it to Allah(s).  Apart from this anything else which he wants to present to Allah(s) should be pure and unadulterated, so that it is worthy of being presented in the sacred domain of Allah(s). If someone presents an evil, impure and filthy thing to Allah(s) then he has ignored the sacredness of the essence of Allah(s) and has thus stampeded the sacredness of the presented affairs. Hence, for the sake of sacredness of the essence of Allah(s), the sacredness of each and everything involved in our affairs has to be maintained.

The axis of the teachings of the Prophets (a.s) is this same sacredness (Taqaddus) and glorifications (Tasbeeh). The Human being should ensure the sacredness and purity of everything that he presents to Allah (s) so that he himself can become sacred and glorified.

A.The point of objection by Angels

Allah(s) created Adam (a.s) and briefly introduced him to the Angels, the first thing which came in to the minds of the Angels and they raised it as a point of objection was that human being is ignorant of sacredness (Taqaddus) or in other words human being is not sacred.

“O our Lord he will not just care about his own sacredness but will demolish the sacredness of your essence as well”, they said:

“What! Will you place in it such a creation that shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness?” (Surah Baqrah – Ayah 30)

This means they were saying that we are the ones who keep on glorifying you and are concerned about your holiness and sacredness. This was the first thing which came to the mind of even angels that it is possible that the human being might not be able to become a custodian of this value of sacredness and would sacrifice this value for something else. They presented the weakness of the human being to Allah(s) saying that the human being was going to spread mischief and bloodshed and  would  not fulfill the rights of the divine sacredness.

B.Allah(s)’s reply to Angels

The sacredness of human being is such a fundamental and living thing that Allah(s) defended human being and said to the Angels

Every thing has its own specific sacredness. The mosque, religious gatherings, holy Kaaba, mosque of the Holy Prophet(s), shrines of the infallibles, all these have their own specific holiness and sanctities. Your house, your self, your neighbors, everyone has their own sacredness and the sacredness of every thing has its own specific type.

There are certain etiquettes of the commemoration mourning gatherings of Imam Hussain (a.s), if anything which is not as per the elevated status of this holy gathering is done then the sacredness of the “Majalis-Hussain (a.s)” gets stampeded. Even if people sit in a state of ablution, still the sacredness of this gathering for Hussain (a.s) will be lost if any action , ritual or activity is done that does not rhythms with the purpose of the uprising of Imam Hussain (a.s) and is away from the very basic objectives of the Ashura and the values of Ashura. The holy Infallible Imams (a.s) have asked to do an excellent preaching by writing elegies (Nauha’s) and they have even given big rewards to poets who have written and recited elegies for Imam Hussain (a.s). But what type elegies were these which were rewarded by the Imams (a.s)? These elegies (Nauha’s) were such that when they were recited they would revolutionize the hearts of the people, changed the state of the nation, which shook the courtyards of Bani Umayyad. Those type of elegies which present Imam Hussain (a.s) as a dependent and helpless person should not be recited, these are a sacrilege to these holy gatherings. Instead such elegies should be recited which presents and proves the nation (Ummat) as helpless and Hussain ibn Ali (a.s) as the guide of this nation.

Amongst all the sacred things one of them is the Pulpit, which Allah(s)  has established as a magnificent means of propagation. Initially the Holy Prophet(s) used to deliver discourses and lessons by the support of a pillar in Masjid-e-Nabawi. He was later commanded by Allah(s) to have a firm place instead of taking support from a pillar. The first pulpit in history was created by the messenger of Allah(s) and established in Masjid-e-

There are certain bitter things in history which our self-respect does not allow us to even speak or write about , we are not even prepared to listen to such things, but history is for getting lessons, it is for the purpose of predicting the future. Martyr Muttahheri has a research statement about history from which we can determine the reality and philosophy of History. Marty Muttahheri says “If history is just related to the circumstances of the past, if the circumstances of the past are narrated for the sake of past only, then this is not history these are just stories and fables. If the circumstances and incidents of the past are read with the purpose of identifying future, if past is used to determine the ways forward for future, then this is what is called History”

Human being excelled so far in the sacrilege of this value (“Sacredness of Affairs”) that he started to adulterate the purpose, means to achieve the purpose and all other things, though the Prophet(a.s) had taught the human being to remain sacred and also to keep his purpose and goals sacred. Human being started to stampede this value gradually and by using unsacred and evil means to achieve his goals and objectives (irrespective of they being sacred or unsacred), he went to an extent whereby everything that was imparting a lesson of sanctity and sacredness to human beings became unsacred.

Today also we see the same situation where many follow the practices of others (who have no concern with Islam) and by looking at them they now have this belief that if purpose is holy and sacred, then to achieve that holy purpose it is permissible to use any sacred or unsacred means. This is an ideology now that for a holy purpose all means and ways are permissible; even if someone does not express this belief explicitly still a significant majority is practically seen to have accepted this logic.

In this context verdicts and religious rulings have been demanded. A person working for some organization comes up and asks that the organization in which I work, there is no other way than taking bribe, whereas I know that taking a bribe is forbidden, but under this situation can I take the bribe? Can I take this bribe money and use it to build mosques and Hussainiyahs, organize mourning gatherings (Majalis)? There are many for whom there is no need to even consult and ask, for them this issue is already resolved that when your purpose and objectives are good, then in order to achieve this purpose you can adopt any legitimate or illegitimate means. These people even justify this belief with a comment that their intention is pure and if the intention is pure then all means are also purified, all actions and all things associated become pure and sacred. Their logic is for sacred objectives whatever means and resources are utilized, all become sacred; this in other words means that with the purity of purpose the means also become sacred.

In such a situation when Hussain ibn Ali (a.s) saw that the greatest of values was being demolished, the value which was established by Allah(s) for human beings as “O human being! I am pure and sacred, your duty is now to accept this sacredness of mine and glorify it. But if you leave sanctity and sacredness, then you cannot come near to me, because my essence is pure and sacred”

When Hussain (a.s) saw that the human being has left the way of sacredness and has started to demolish all sacred things, he decided that the time had come to return the sacredness of the mosques, religious gatherings (Majalis), pulpit, house of Allah(s), Quran, Imam, nation (Ummat) and religion. The nation should now be demonstrated the way  of sacredness and the method for keeping it fresh and alive. The sacrifice, which Imam Hussain (a.s) gave was a testification of sacredness; this sacrifice was given to save the sacredness of the divine values when divine values died within a nation, governance and society. It does not take much time for values to die, they die very fast, and just within half a century of the demise of the Holy Prophet (s.a.w.s) values were dead.

Then in order to bring back to life these dead values Karbala was  required, so within the last fourteen hundred years many such half centuries have passed away, and for at least eighteen times the values would have died. Hence, today the situation is similar, the sacredness of mosques, Majalis, pulpit, purpose and means are getting annihilated. The sanctity of the pulpit is not that someone starts his speech by saying “Bismillah” and then there are no worries on whatever comes out of his mouth, the purpose then is to take appreciations from the people and make them raise emotional slogans. They do not realize that by the sacrilege of the pulpit they are annihilating the sacredness of the Quran, the Prophets (a.s), the sacredness of the Imam and the sacredness of religion. This is where we need Karbalai, Ashurai and Hussaini’s. Some people should come forward as Hussaini’s and by following the character of Hussain ibn Ali (a.s) they should revive the values and return the sacredness of everything, so that no leftover progeny of Bani Ummayyah can have the courage to sit on the pulpit of Ali (a.s) and stampede the sacredness of the inheritor and successor of Ali (a.s) (refers to the abusing done these days on Wali e Faqeeh). No one should have the courage to sit on the pulpit of Hussain (a.s) and instead of presenting the values of Hussain (a.s) present the values of Bani Umayyah because at that time too the pulpit speakers were delivering the roles assigned to them by Bani Ummayyah and for one and half century they abused Ali (a.s).

Imam Hussain (a.s) saw that along with the sacrilege of the sacredness of the pulpit the sanctity of religious laws and rituals were also being stampeded. The Friday congregation prayers were being offered on Wednesday. To offer Friday prayers on Wednesday is a joke of religion and mockery of the divine values. Hence, Imam Hussain (a.s) with his great sacrifice returned the sacredness of religion, pulpit and mosque. He revived the sacredness of means, resources and purpose in such a manner that whenever the process of sacrilege of sacred things start, whenever those who intend to stampede the sacred things come forward, you can fight with them by following the character of Imam Hussain (a.s), though it is certain, to push them back we have to deliver the character of Imam Hussain (a.s).

To ensure sacred means and resources for achieving sacred goals was a value that had changed and was dead. Imam Hussain (a.s) blew back the soul in this dead value and from Medina to Ashura throughout we have had great lessons of how to use these sacred means. He (a.s) has practically demonstrated to us that for achieving a holy purpose it is illegitimate to use unsacred and evil means.

It is necessary to present a historical example, which has lessons all over as proof to this point of discussion. When Imam Hussain (a.s) left Mecca and was traveling towards Iraq he met a person on the way by the name of Ubaidullah bin Hurr Al-Johfi. This person was a resident of Kufa. Kufa was the capital city during the caliphate of Ameerul Momineen (a.s) and this person was available for the Holy Services of Ameerul Momineen  (a.s) and was an admirer of Ahlulbayt (a.s). When he saw that the people of Kufa had written letters to Imam Hussain (a.s) and very soon He (a.s) was coming to Kufa, but then before His (a.s) arrival the accursed Ubaidullah bin Ziad had entered and overtaken Kufa, thereby changing the environment there and causing the people of Kufa to change their intentions . This person with the intention of escaping the eyes of Imam Hussain (a.s) left Kufa. He took his swords; spears packed his bags went to a place near Kufa and camped over there. His intention was neither to support Imam Hussain (a.s) nor Ibne Ziad. In other words this person wanted to save his world, both in the present and thereafter . He was aware that under such circumstance if he supports Imam Hussain (a.s) then he has to loose this world and if he supports Ibne Ziad then he looses his religion, hence he declared his irresponsibleness. By chance Imam Hussain (a.s) passed by that place and set His (a.s) camps near his camp. He then dispatched someone to inquire about this person who was camped there. The messenger of Imam Hussain(a.s) returned with the information that he is a person by the name of Ubaidullah bin Hurr Johfi and he has declared his irresponsibleness and does not want to be concerned with either side involved in the current situation. Imam Hussain (a.s) again sent his messenger to call him for a meeting. When the message came with the invitation of Imam Hussain (a.s), Ubaidullah told the messenger of Imam Hussain (a.s) “Go and tell Imam Hussain (a.s) that I definitely love Him, and respect him, but he has called me at a time when I apologize for not coming because I have pledged that neither I will go to Imam Hussain (a.s) nor will I party with His (a.s) enemies, else my covenant would be broken”.

When Ubaidullah bin Hurr refused to come to Him (a.s), He (a.s) himself stood up and went to his tent. This misguided being sat in his camp and the guide of the nation (Ummat) went to him with guidance. This misguided person was thinking that Imam Hussain (a.s) was in a helpless state and trapped in difficulties; hence he was in need of persons and had to come to me for seeking assistance. But in reality Imam Hussain (a.s) did not go to this misguided person to take something but in fact he went there to give him something, he went there to remove this misguidance, to give him salvation from being drowned in the sea of evils.

From amongst the titles of Imam Hussain (a.s), there is one title which the Holy Prophet (s.a) narrated as “Safinate Najaat” (Oyune Akbare Riza, Vol 1, Page 59). Imam Hussain (a.s) wanted to tell him that there is disturbance now in the sea of assasinations, there are storms in the world of evils and you are standing on the shore of evils about to be drowned very soon. I had to come to you as a ship of salvation, come and board this ship of values and you will get salvation.

But Ubaidullah bin Hurr replied “O Hussain (a.s)! At this time you need my horses more than me, my spears and swords would meet your purpose more than me. Being an Arab poet, he started to recite poems about his horse, spears and swords, even today those poems are recorded in history. He said I have gained victory in many battles with this horse, several chests I have shredded with this spear and many necks I have cut with this sword of mine. By saying all this he wanted to give his unsacred and impure resources to Imam Hussain (a.s)

At every step and instance in Karbala dead values are coming back to life, from the statements of Hussain ibn Ali (a.s) the dead values are returning to life and the evils are getting buried. I swear by Allah! May be it can take fourteen hundred years more but still the expression of the values of Ashura might not end, this is not an exaggeration but a clear manifested reality. Let us now take a look at this historical incident to see what values are coming back to life. Three values are getting life from this short meeting.

A.Being unconcerned– An evil attribute

B.The guide in pursuit of misguided beings

Today if the scholars and religious schools students are told that in some place there are some misguided people living and they should go there to guide them, we immediately start to find parables for us that those who are thirsty they always come near the well. They always use this logic that we are scholars sitting in mosques, schools and our homes; if people need us then they should come to us and ask, we will teach them religion. This is because we are the wells of water and the people are the thirsty ones, and the well never goes in search for thirsty people, but always the thirsty people come near to the well. They consider this as a matter of dignity and solemnity to not to approach the misguided people.

In fact to consider yourself as well (source of water) and then keeping others thirsty is one of the biggest evil. There is a difference between the water of a well and that of a stream. The water in the well sits at its base and the thirsty person starts to look for it. If some thirsty person comes to remove water, the well gives the water in small quantities. But the stream is also a source of water which is in search of thirsty; it desperately moves around to find someone who is thirsty, so that it can water its roots. Hussain ibn Ali (a.s) said that I am not a well; I am in similitude to a water spring. If some misguided one does not comes near to me then I myself will go near him. Why do we only consider a well when it comes to thirsty people? Whey can’t we see a river or a stream in relevance to thirsty people? The crops never walk towards the stream; it is always the water of the stream which finds its way towards the crops. It has been mentioned

“He it is Who raised among the inhabitants of Mecca a Messenger from among themselves,  although they were before certainly in clear error”

(Surah Juma, Ayah 2)

We have sent the Messenger amongst the misguided people and did not sent the misguided people towards the Messenger. Hussain ibn Ali (a.s) acted on the character of the Messenger of Allah(s) and introduced this behavior of going after misguided people as a value.

A.The guide instead of taking something goes to give something

When Imam Hussain (a.s) approached this misguided person (Johfi), it came to his mind that Imam Hussain (a.s) is in dire need of something, and is into some difficulties which can be solved through me, so let me see what he asks from me. Today also people say the same thing, if some religious scholar goes to someone, the person thinks that this scholar is in need of something and is indulged in some problems; he needs something hence he has come to me.

It is possible that there are some people, who go to people dressed as religious scholars to rob them by making different excuses to suck money out of people, but the true scholars act on the character of Imam Hussain (a.s) and instead of expecting something from people they approach them to give something. They visit people with the values of Hussain (a.s); they only go to people to remove their misguidance and to guide them. Amongst the values of Hussain (a.s), there is a value known as “Infaq” (Giving in the way of Allah), which means He (a.s) has taught us the method of giving away and not taught us the way of taking. The inheritor of the Messenger of Allah(s) is the one who like Him(s) approaches people to give them something. This is because the misguided people don’t have anything to give, they can only give misguidance. Hence always the prophets have come to give people something, this is the reason the

Messenger of Allah (s.w.t) says:

“I do not ask any reward from you”

( Surah Ash-Shura, Ayah 23)

I have not come to take any wages from you but instead I have come to gift you with the love of Ahlulbayt (a.s). I am not telling that pay me wages but I am saying that take this Thaqlain (two precious gifts) from me and love them because there is a great benefit in this love for you, and this is benefit is that you will not be misguided.

A.Identification of un-sacred means.

It is not that only bribed, robbed or usurped wealth is considered as un- sacred and impure, but instead each and every means present with an un- sacred and misguided person is un-sacred. All the wealth present with sacred and holy persons is sacred. If un-sacred means are taken from un- sacred persons and used for sacred purpose, then the same law of purity and impurities applies whereby whenever pure things are mixed with impure things then the impurities do not accept pure things, in fact the impurities leaves their effects on pure things.

When sacred and un-sacred things are mixed then the un-sacred things convert the sacred things also to un-sacred, therefore un-sacred means  will change the sacred purpose also to be un-sacred (this logical rule is presented here as a pre-requisite case). The essence of Allah(s) is pure and does not accept impure things. If people want to make mosques, Hussainiyahs or want to organize religious gatherings, then they should spend money from sacred and pure people.

The value which Hussain ibn Ali (a.s) brought back to life and made it a value of Ashura and which will be always preserved as a Value of Hussain (a.s) is “Sacredness of Affairs” (Taqaddus-e-Umoor). Thus, Imam Hussain (a.s) revived the sacredness of mosques, Majalis, pulpit, house of Allah and other divine signs, and above all these he brought back to life the sacredness of Leadership (Imamat) and Guide (Haadi).

Even if today there is a sacrilege of sacred places happening then come and learn from Hussain ibn Ali (a.s) so that no one can sacrilege the holy places. It is always the un-sacred and evil persons who stampede the sacred things. This is because for an un-sacred and evil person nothing is sacred, even the blood of someone is also not sacred, to the extent that shedding the pure and sacred blood of Hussain (a.s) is considered as obligatory. May Allah(s) curse that accursed person who issued the verdict to shed the blood of Imam Hussain (a.s)

One of the important values amongst the values of Ashura and the qualities of Imam Hussain (a.s), which the doyen of Martyrs (a.s) revived on the day of Ashura by blowing its soul back into it and reintroducing it to humanity, is the concept of inviting calamities, troubles, dangers, as well as making enemies.

Imam Hussain (a.s) proved with his character that to procure difficulties, to endanger yourself, and to enter inside the enemies camps is a divine, Quranic, and Hussaini value. The soul of this value has since been removed; and even today after Karbala it is seen that the soul of this value remains missing.

The human being of today is habituated to comfort, happiness and the luxuries of life. The Holy Prophet (s.a.w.s) has said:

“A time will come when Values (Maroof) will become evils (Munkar), and Evils (Munkar) will become Values (Maroof).”

(Wasaelus Shia, Chp of Amr and Nahi, Vol 16, Pg 122)

This era appeared at that time and today it has yet again reappeared. It is commonly understood that a person who makes enemies is not considered to be a good being. A person who gets into fights and causes others to develop hatred for him is not normally considered in a positive light. However, the doyen of Martyrs (a.s) has said that good beings are those who get into disputes solely in the way of Allah.

There are people who can be seen fighting on the streets for their materialistic desires, holding each other by the necks, assassinating humanity and promoting bloodshed for the sake of their selfish desires. These fights and disputes are not at all the subject and intention of this discussion. We are discussing that value which Imam Hussain (a.s) revived, whereby he mentioned that if you melt your desires and intentions in the intentions of your Lord, and if you are not against the will of Allah(s), then in the same way that you desire comfort and peace, you should desire difficulties and calamities whenever there is a need. You will seek troubles and disputes also, solely in the way of Allah(s).  You will have to chase enemies also, only in the way of Allah(s). This is a Hussaini value which Imam Hussain (a.s) brought back to life.

Allah (s) has mentioned a type of business for human beings:

“And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.”

(Surah Baqarah, Ayah 207)

This verse tells us that there are some who carry out a deal with Allah, whereby they sell their existence in order to buy His pleasure. Thus, those who have buy the pleasure of Allah (s) present themselves to Him with sincerity. If they are happy, then their happiness is for the pleasure of Allah(s); and if they are grieved, then their grief is also for the pleasure of Allah(s). It has been mentioned numerous times in religious teachings and Islamic ethics that both love and hatred should be for the sake of Allah(s) and Him alone.

This is due to the fact that once you have sold your self for the pleasure of Allah, you have sold your wills, desires, and intentions all for the pleasure of Allah.

Hence, for the pleasure of Allah(s) he hates someone, fights, and performs the minor and major struggle (Jihad.) For the pleasure of Allah(s), he makes enemies, encounters calamities, and experiences troubles. These are the people whose entire existence is completely filled with virtue. They  are friends of the friends of Allah(s) and enemies of the enemies of Allah(s).

Tawalla and Tabbarra, Amr Bil Maroof and Nahi Anal Munkar, Love and Hatred, are all different ways of describing the same thing. In the same way that Allah(s) has demanded love from us; He (s) has also demanded hatred from us. The way it has been ordered for us to do Amr Bil Maroof, it has also been ordered to do Nahi Anal Munkar. Similarly if Tawalla is demanded from us, then Tabarra is also demanded from us. When the emotions of love and hatred inside a human enter into an elevated state, they automatically turn into Tawalla and Tabarra.

The Holy Quran has talked about the character of Prophet Moosa (a.s). Prophet Moosa (a.s) was the prophet who used to make enemies in the way of Allah(s); he used to have frequent clashes, and used to rise in the way of Allah(s). Though Prophet Moosa (a.s) had a comfortable life after marrying the daughter of Prophet Shoaib (a.s), as all the necessities of life were present in the house of Prophet Shoaib (a.s), but still he rejected all these facilities and told his lord that “O my lord! After spending a long time I consider myself to be eligible to make enemies in your way, I can now bear hatred in your way, and I am now able to bear calamities in  your way, Show me an enemy with whom I can have an encounter”. An order came from Allah (s) “O Moosa! You have now developed virtues in your self to the extent that you are now eligible to buy enmity, thus go  and buy enemies; I am telling you that Pharoah is the world’s biggest oppressor and transgressor”.

Prophet Moosa (a.s) brought the enmity of the biggest transgressor (Taghoot) though he had many ways to save his skin. His wife was pregnant and near to the time of delivery during this journey. Prophet Moosa (a.s) had all justification accomplished that he had just had a new born baby, he needed to think about family welfare, he had the rights of others around him and he needed to save his life as well. But when Prophet Moosa (a.s) had made up his mind to get into an encounter with Pharaoh, Allah(s) demonstrated his miracles to him and Moosa (a.s) was scared.

Imam Hussain (a.s) is the inheritor of Prophets (a.s). This subject has appeared several times in the pilgrimage testimonials

Imam Hussain (a.s) took this quality of making enemies in inheritance from Prophets (a.s). It is not that Yazid forced Imam Hussain (a.s) and as a result He (a.s) had to undergo all the calamities in an undesired way. There were thousands of ways available for Imam Hussain (a.s) to escape from calamities and people also gave several suggestions to him. Some advised Him (a.s) out of sympathy , some advised him out of deception and for worldly benefits, some advised him for their own acquisition of position and power, some advised him to go to Yemen and  similarly many came forward advising him to do something or the other.

“He (a.s) was walking on the footsteps of the Holy Prophet (s.a.w.s). He fought the Holy wars on the instructions of the Quran with such grandeur that he was unconcerned about the criticism of any critic. On this path He (a.s) defeated many Arab chiefs, assassinated many of their courageous people and overtook their ferocious beings. Their hearts accumulated the malice of Badr, Khaibar, Hunain and other wars; hence they made an accord to fight united against Him (a.s). He (a.s) assassinated those who violated the allegiance, those who had enmity towards Islam and those who stepped out of religion”.

(Mafatihul Jinan)

Imam Ali (a.s) had made a deal with Allah (s.) whereby he had sold his self and brought the pleasure of Allah(s). In Childhood, teenage, youth, old age, in every period of his life He (a.s) was chasing the enemies with his Zulfiqar. Irrespective of whether the enemy was in search of Ali (a.s)  or not, but He (a.s) was always in pursuit of enemies. By His (a.s) character He (a.s) announced as to who was willing to have enmity with me in the way of Allah (s), who is ready to have a war with me in the way of Allah (s).

The question that comes up is why did Ali (a.s)  buy so many enemies,  did He (a.s) not have any ways or means to get out of this? There is no doubt there were many ways available but it was the virtues of Ali (a.s) that lead him straight to the enemies. Ali (a.s)’s courage, self respect, emancipation, dignity and covenant towards responsibilities aroused him to make enemies.

A dirty attempt of distortion was made in history by misplacing the virtues. Discussing the virtues that the Holy Prophet (s.a.w.s) talked about, Ali (a.s) and the Ahlulbayt (a.s) were moved and placed in some other context by people. But since the merits and virtues show their own effects this attempt had a disastrous failure.

A famous Sunni historian says, “What can I say about Ali ibn Abu Talib (a.s), whose virtues were kept hidden by enemies due to enmity and by friends due to fear, but still today wherever we move our eyes, we can see the virtues of Ali ibn Abu Talib (a.s).

The Messenger of Allah(s) has said regarding Ali (a.s) that “I am the city of knowledge and Ali (a.s) is its gate”. Then others came and said that this virtue is not specific to Ali (a.s) only, it is for others as well. They said someone else is the roof, someone else the window, someone else the chimney, etc. If Ali (a.s) is the gate of the city then there are others who are also other parts of this city.

The esteemed status for Lady Zahra (s.a) found in traditions is just limited to the written words in these traditions only. Despite being the daughter of the Prophet (s), wife of Ali (a.s), mother of Hussain (a.s), having such esteemed status and respect, still her virtues made her a buyer of calamities.

When there was an attack on Wilayat, when people refused to accept Wilayat, the virtues of Lady Zahra (s.a) came forward. She came all alone into the battlefield and purchased all the calamities. Though there were senior personalities present in Medina, personalities for whom big traditions are present, but when the time came to buy calamities none of them bought it.

They all left Ali (a.s) alone and all these people of merits stepped back and it was this Lady who came out into the battlefield to demonstrate the status of virtues. Who are then the real people of merits and virtues? Those for whom only words of virtues were mentioned closed their doors and locked it from inside.

Situation is not good, it is not the expediency, jobs are in danger, issues with children and wife, all these were the excuses they made to sit inside their homes. These were not just excuses but in fact they wanted to demonstrate with their actions that whatever virtues have been talked about them were all false and fabricated. They did not possess any virtues and if they did then they would have been out in the field.

Lady Zahra (s.a) proved that she had not become a virtuous woman just because of the narrations and traditions present about her virtues. These words and narrations are just anecdotes of my virtues, if you want to witness my virtues with your own eyes, then come over here and see how by my virtues I have come out into the field of calamities. She bought so many calamities that she herself said:

Imam Hussain (a.s) demonstrated with his pure character that we should not run away from calamities. If we run away from calamities then we  will loose our virtues as well. The one who is empty of virtues is a humiliated, lowly, coward and an irresponsible person. Allah(s) has given you the merchandise of virtues and in lieu of these virtues you are expected to impose all calamities on your self. You should bear and tolerate all the calamities for the sake of the virtues given to you. Thus not even on a single occasion did Imam Hussain (a.s) complain, He never  said, that, O Allah! Such big calamities are coming on me; I wish these calamities had not come upon me. Instead He (a.s) expressed his gratefulness in the presence of Allah(s) for these calamities.

Lady Zainab (s.a) expressed a high level of thankfulness on the calamities,

She said:

Imam  Hussain   (a.s)   said  in   the  sermon,   which   he  delivered on  the morning of Ashura that  My life is a role model and example for you. You need to see what I am doing and you have to do the same. The purified character of Imam Hussain (a.s); and He (a.s) as an ideal is full of values of Ashura. If you want to make Imam Hussain (a.s) your role model then it is not that by just taking his name he will become our role model. In order to make Imam Hussain (a.s) our role model we will have to select the path of calamities, we will have to tread on the path of Hussain (a.s) and this is the path, which passes through the lanes of calamities to reach the valleys of virtues. This is because Imam Hussain (a.s) is standing in the battlefield of calamities on the day of Ashura, on the day of calamities, in the land of calamities, and while positioned amongst his companions, Hurr bin Yazid Riyahi is delivering a sermon where He (a.s) says:

Imam Hussain (a.s) said that his life is a role model for us and this will only happen when we develop these values of Ashura, these values of Hussain (a.s) within our character. When these virtues and values get developed inside someone then only the subject of Hussain (a.s) being our role model gets enlightened.

“Every land is Karbala and Every day is Ashura”

The land of Karbala just does not become Karbala by its name. The day of Ashura also does not become Ashura by just referring to the day as the day of Ashura. By just commemorating the day of Ashura , this day does not becomes Ashura, in order to get its true essence we will have to make this day as the day of Ashura.

We need to assess this carefully that what we are doing in the name of Ashura and Arbaeen is just a commemoration of the annual anniversary of these historic days. Are we just told to only commemorate ceremonies on these days? Have we been asked to just celebrate the annual anniversary (Barsi) program of Imam Hussain (a.s) just like we do it for other dead personalities of our family and friends? Is it just for the sake of reviving the memories of the late personality (Imam Hussain (a.s)), to have some discussions in his name and then after that for the entire year have no concerns with Him (a.s) and continue with our own business?

We have been told that every day is Ashura, you can make every day as Ashura, you can change every land into Karbala, so how can every day be turned into Ashura, and how can every land turn into a land of  calamities? There is only one method of doing this, and this method is bringing back to life the values of Hussain (a.s) in our lives. The day these values are revived in us that day will become the day of Ashura. The land in which these values get revived becomes the land of Karbala.

If you just take the name of Hussain (a.s), organize Majalis (mourning gatherings) in his memory but you do not acquire his values, then this day can only be termed as an anniversary day (Barsi) and not the day of Ashura. This is because Ashura is the name of the field of calamities. If calamities do not befall you then there is a shortfall of values and virtues. Thus those who turn their backs towards calamities can never act on the values of Imam Hussain (a.s). If every day has to become Ashura then Imam Hussain (a.s) has given the formula for it in writing . This formula is that you should not wait for the tenth day of the month of Muharram; don’t say that in this entire world there is only one piece of land by the name of Karbala. But in fact the day you desire you can make it Ashura. Everyone knows that the land of Karbala was present before Imam Husain’s (a.s) arrival and similarly the tenth day of  Muharram was on  the calendar even before the saga of Karbala took place. But it was Imam Hussain (a.s); whose arrival on this land transformed this desert into Karbala and this day of tenth Muharram as Ashura by bringing back to life the divine values on this land and on this day. If we can also develop the virtues of Imam Hussain (a.s) and if we can also bring back to life these divine values, then whichever land we are present on will become the land of Karbala and the day these values are revived that day will become the day of Ashura.

The Yazidis attempted to associate the day of Ashura with Yazid and make this day as the day of Bani Ummayyah. If reference is made to history we can see that they have mentioned many etiquettes of this day. They have instructed several things for the day of Ashura, as the day of celebration , wearing of new dresses, and distributing sweets and even fasting on this day. It is present in traditions also that fasting on the day of 10th Muharram before the martyrdom of Imam Hussain (a.s) was amongst recommended (Mustahab) acts, but Bani Ummayyah fasted on this day as an expression of thanks towards their victory. Hence the believers should not fast on this day; they should be contented by just simple starving ritual. Bani Ummayyah attempted to introduce this day as the day of Eid. They introduced certain things, such as the acts of celebration, like that of Eid . They were under the assumption that if they introduced this day as the day of Eid amongst people then this day will become the day of Yazid and the day of Bani Ummayyah.

Imam Hussain (a.s) desired to make this day as the day of Allah, thus he made this day as the day of Allah forever and presented this day to the people as the Ashura of Hussain (a.s). He made the land of Karbala as the Karbala of Hussain (a.s) and this was because He (a.s) revived the divine values on this day and thus made this day as the day of Allah. Even today whenever the day of Ashura or the name of Karbala comes to our minds, the name of Imam Hussain (a.s) also comes up immediately because on this day Imam Hussain (a.s) enlightened those divine values, which forever will keep the Ashura of Hussain (a.s) alive and Ashura will forever be the day of Allah.

Ashura is the day of calamities and since calamities are an outcome of virtues, thus Ashura is also the days of virtues. In other words it is the day of giving birth to the virtues of Hussain (a.s) and divine values in ourselves. When virtues get born inside you then calamities will come after you and if calamities don’t come these virtues will pursue you to go after calamities and you will start a search for calamities.