1st Issue October 2018

ASHURA
IMMORTAL

October 2018 The Warith Magazine 1

2 The Warith Magazine October 2018
October 2018 The Warith Magazine 3
 EDITORIAL
In the Name of God the Compassionate the Merciful

It is a great honour to humbly present the first issue of The Warith

magazine in the English language to the Master of our Age (af).
The theme of this issue is the immortality of the Hussaini message
as manifested so tragically on the plains of Karbala. Imam Hussain
(as) reflected the lofty ideals and noble teachings of Islam in every
step he (as) took and his sacrifice on the day of Ashura set about a
series of existential consequences which are still felt today. Imam
Hussain’s (as) message, a revival of the pure teachings of the Holy
Prophet (saw), is very pertinent at a time when Islam and Muslims
are misunderstood and maligned. Each aspect of this message,
be it spiritual, political, ethical, or sociological, is so profound and
universal that not only we as members of the School of Ahl al-Bayt
(as), but humanity at large, can draw inspiration from it in every
era and generation.

Many hands have worked together to bring this issue to fruition.

I would like to thank our content contributors, editors, designers,
and The Batool Foundation, for their contributions.

May I humbly request our readers to recite a Surat Al-Fatihah for

the founder of The Batool Foundation, Shaykh Ousman Bocoum
and for all the deceased believers and lovers of Imam Hussain
(as).

Dr. Zoheir Ali Esmail

Editor of The Warith Magazine

4 The Warith Magazine October 2018

5
TABLE OF CONTENTS

08
Imam Hussain’s (a) Stand
against Materialism
Dr. Rebecca Masterton

14 The Immortality of Ashura

Syed Ali Imran

18
Introducing Imam Hussain (as)
to Humanity
Dr. Mohammad Ali Shomali

24 The Salāt of ‘Āshūra’

Shaykh Muhammad Yasin

26 Question and Answer

Our Contributors and Editors
 --------------------------------------------------

Director of Publications:
Shaykh Ali Al-Fatlawi
(The Holy Shrine of Imam Hussain a.s)

Editor-in-chief:
Dr. Zoheir Ali Esmail

Sub-Editor:
Shaykh Muhammad Yasin Devji

Content Editor:
Fatima Valji

Art Director:
Muhammadally Sherali

Designer:
Muhammadally Sherali

Project Coordinator:
Safwan Jamal Eddine
(The Holy Shrine of Imam Hussain a.s)

--------------------------------------------------

Publication of The Department of

Islamic Studies and Research
(The Holy Shrine of Imam Hussain a.s)
October 2018 The Warith Magazine 7
Imam Hussain's (as)
Stand Against
Materialism

8
Imam Hussain’s (as) journey from Madina to
Karbala, where he and his family faced slaughter
at the hands of an army of thousands, has often
been interpreted by both Muslim and non-Muslim
historians, as a failed uprising. Historians have
raised questions about the potential impotence
of the message of Islam, often reducing Islam
to simply a political movement and depicting the
battle of Karbala as a war for position, leadership
and power. The battle of Karbala has often been
presented as a footnote in the history of the
expansion of Islam, while Yazid, the Umayyad
caliph, brutally consolidated his hegemonic rule;
and even though the battle did inspire the overthrow
of the Umayyad dynasty by the Abbasids, they in
turn then brutally suppressed the Shi‘a. In spite
of this, in most historical sources, the Abbasid Dr. Rebecca Masterton (PhD SOAS,
period of rule is depicted as the Golden Era of
London) has lectured at the Islamic
Islam, characterised by rapid expansion and the
patronisation of architecture, science, medicine College and Birkbeck College, University
and art. of London. She is director of Online
Shi'a Studies (www.onlineshiastudies.
However, Imam Hussain (as) himself never com) Her publications can be found on
claimed to be leading an uprising. The objective Academia.edu
behind his original plan to move from Madina to
Kufa had been to serve the social and religious
needs of the Muslims in Kufa. Imam Hussain (as)
refusal to give allegiance to Yazid was not merely Prophet Muhammad (saw) has stated, ‘Hussain
a political move. It encapsulated his refusal to is from me and I am from Hussain’, meaning
submit his principles of asceticism, humility, that he and Imam Hussain (as) possessed the
truthfulness, and devotion to God, to Yazid’s same integrity, principles and values. In fighting
cynicism, egotism, hypocrisy, and devotion to Yazid, Imam Hussain (as) did not seek a position
worldly desires. Moreover, Yazid desired both to of power for himself. Rather, he only sought to
kill Imam Hussain (as) and defeat the principles for protect and preserve the integrity of the faith that
which he stood. The battle between Imam Hussain his grandfather, Prophet Muhammad (saw) had
(as) and Yazid finds powerful resonance within brought. However, in order to understand Imam
the human conscience, because it symbolises Hussain’s (as) actions fully, we need to reflect on
humanity’s perennial struggle to overcome the the core message of Islam, as transmitted and
forces of evil within society. taught by the Holy Prophet Muhammad (saw).

The battle between Imam Hussain (as) and Yazid

finds powerful resonance within human conscience,
because it symbolises humanities perennial struggle
to overcome the forces of evil within society.
October 2018 The Warith Magazine 9
According to Islamic teachings, if a person invests Those who plot and scheme their way to power
all his focus and hopes in worldly desires and expedite a social and moral decay that makes
attachments, he is unable to grow spiritually and society vulnerable to Satanic influences. They
is liable to destroy his own soul. Worldly desires become the gates by means of which evil and
refer to materialistic and carnal desires. The corruption can enter a society. Hence, a corrupt
Holy Qur’an also clarifies that every soul has a leader will facilitate the rise to power of other
destination. The soul of every person that enters corrupt people.
this world will also journey out of this world, to a
specific spiritual state and location determined Thus, Imam Hussain’s (as) journey from Madina
by the spiritual state in which the person dies. to Karbala, also referred to as Imam Hussain’s
According to the teachings of the Holy Prophet (as) ‘mission’, represents his ethical and spiritual
(saw), the destruction of a person’s soul refers stand against Yazid. As the purest symbol of the
to its corruption. The soul is corrupted when Islamic principles of justice, worldly detachment,
it succumbs to and embraces Satanic traits, knowledge, compassion, and truthfulness,
such as greed, anger, malice, and envy. The Imam Hussain (as) stood against Yazid, who
message of Islam provides guidance regarding represented the opposite. Yazid did not believe
spiritual purification for both the individual and in the divine message, prophetic teachings or
society at large. According to Islam, the universe spiritual and angelic worlds. Nor did he believe
comprises various interconnected worlds: in or care about spiritual growth and perfection.
the material world, the spiritual world, the He believed that there was nothing beyond this
angelic world, and the world of the Names and material life and that what was important in
Attributes of God. When a society is guided by this material life was to ensure the dominance
leaders who espouse exceptional moral values, of one’s clan. Hence, Yazid was determined
knowledge and justice, these leaders are able to augment the power of the Umayyad clan,
to facilitate the spiritual ascent of individuals which had been politically, socially and morally
towards the highest levels of perfection through defeated by the clan of Hashim, to which the
the various interconnected worlds. Following Holy Prophet (s) and his family belonged. He
a spiritual path that trains a person to detach was hell-bent on subjugating the clan of Hashim
himself from worldly attachments also facilitates to the hegemonic power and control of the clan
his soul’s liberation. A liberated soul is not prone of Umayya. He was keen to seize the power and
to turbulence in either difficulty or ease. It has assets that had accrued to the Islamic movement
attained inner peace, a deep realisation of the due to so many people joining its ranks. Sooner
only Reality (God), and the wisdom to navigate or later, all movements that espouse high
safely and prudently through the choppy waters ethical ideals are likely to face the machinations
of life. of unscrupulous characters who seek to
capitalise on the wealth and popularity that
Islam also has its own historical perspective. The the movement has gained. Such personalities,
Holy Qur’an mentions that God sent prophets who are enslaved by their desires, contribute
time and again to clarify to human beings that to the establishment of a society based upon
there is more to human existence than the life materialistic values. However, those who serve
of this world. Chasing after worldly benefits God, the absolute and transcendent Truth,
at the cost of ignoring all spiritual and ethical contribute to the establishment of a society
considerations can never lead to true happiness based upon the values of the higher worlds:
or inner peace. In addition, according to the Holy selflessness, chivalry, and asceticism.
Qur’an, obsessively pursuing worldly benefits
inevitably leads to mischief and corruption
on the earth. People that do so often oppress
others, impoverish them, and violate their rights
in order to enrich themselves. They may even The destruction of a person’s soul
murder others in an effort to consolidate their
power.
refers to its corruption

10 The
TheWarith
WarithMagazine
Magazine October
October2018
2018
 Moving forward to the present time, we see that Those who served in the army of Yazid consid-
the elements of this drama have not changed. ered themselves to be Muslims and performed
There are innumerable examples of forces Islamic rituals and practices. They prayed, fast-
of evil and materialistic enslavement at work. ed, and recited the Holy Qur’an, yet they fought
Many multinational conglomerates pay workers God’s theophany on earth.
a pittance, exploiting cheap labour to make
huge profits. Human trafficking is still rampant. Thus, the question arises: what does it mean to
In the last century, the natural environment has adhere to Islam? What is required to follow a di-
been devastated at an unprecedented rate due vinely revealed path that calls for its followers to
to mass deforestation, mass over-fishing, the testify to the Truth? Is the recitation of holy scrip-
smuggling of rare and endangered animals, the tures and the performance of rituals and prayers
poisoning of soil and water systems through the sufficient? Or is it possible to compromise and
mass overuse of pesticides, and countless other stand with despotic forces, just because they
travesties against nature. The manipulation happen to be dominant, even while one is still
of food markets and the manufacturing of reading holy scriptures and performing prayers?
conflict and famine impoverish and starve mass
populations across the globe.

The contemporary forces of injustice that

deprive and oppress others may be regarded,
symbolically, as the descendants of the wealth-
What does it mean to adhere
obsessed and power-hungry armies of Yazid. to Islam? What is required to
Those who challenge and fight these forces
of evil may be regarded as the symbolic follow a divinely revealed path
descendants of Imam Hussain (as). that calls for its followers to
In the context of humanity’s current struggles, testify to the Truth?
remembering Imam Hussain (as) and what
he stood for and died for reawakens and Facing the army of Yazid, Imam Hussain (as)
encourages the human spirit to rise in support appealed to them, for their sake, not for his own,
and defence of selflessness, chivalry, and saying ‘If you don’t have any religion, [then] at
asceticism in the face of wide-scale corruption least be free men’. In short, do not become the
and greed. Imam Hussain (as) also stands as a slaves of your desires.
mirror to every one of us with regard to our own
moral dilemmas today. Imam Hussain’s (as) mission reminds us of our
true worth as human beings. It is a call to break
free from the obsession to gain ever more. Al-
though people around the world are striving to
increase their wealth, the majority of the world’s
population remains impoverished and deprived.
Imam Hussain (as) also stands as a It seems that as people become increasingly
mirror ro every one of us with regard to materialistic, both spiritual and economic pov-
our own moral dilemmas today erty increases. Of course, charities, social ac-
tivists, and conscientious people are fighting to
stem the fallout from the expansion of the so-
As mentioned, Imam Hussain’s (as) stand called free market; however, they have been un-
against the armies of Yazid encapsulates the able to defeat the powerful alliances of banks,
perennial human drama of struggle between corporations, arms dealers, oil dealers, and a
the forces of honour and knowledge and the myriad of other companies and groups, all col-
forces of depravity and ignorance. There is also luding together to monopolise the majority of
another spiritual dimension to this. global wealth.

October 2018 The Warith Magazine 11

A powerful lesson that may be gleaned from the
tragedy of Karbala is that every individual has a
sacred responsibility to partake in the struggle
for justice and beauty. We know that Imam
Hussain (as) arrived on the plains of Karbala
accompanied by his family and approximately
one hundred companions, each of whom
sacrificed his life in devotion to the Imam who
was the perfect embodiment of truth, justice and
chivalry. Without the support of a large army,
there was little that even the best leader could
do to prevent events from unfolding as they did,
yet their impact is felt even today.

It may be seen, then, that actions may have

powerful, long-term effects that permeate
through the centuries. Even a small group of
people can influence the thinking, ethics and
practice of generations across the globe. Those
who were bribed or intimidated into betraying
Imam Hussain (as) lost sight of the fact that,
ultimately, truth will prevail.

The journey of Imam Hussain (as) to Karbala

with his family and loyal companions, his
refusal to betray the principles of Islam, and
his willingness to sacrifice his life for the sake
of these principles, have resonated like shifting
tectonic plates throughout history. Through the
tragedy of Karbala, we learn the importance of
unwavering commitment to truth and justice,
even if the most powerful forces of corruption
and despotism appear to be winning out.

Today, there are so many people around us who

are desperately seeking a way out of a matrix
that deprives them of both economic security
and spiritual growth. They are neither able to
rise from the bottom of the economic pile, nor
do they know how to free their spirits from an
excessively materialistic culture. Even if only a
few of them can gain access to the message
of Karbala and can extricate themselves from
this matrix, that few may go on and inspire
others. Through the tragedy of Karbala we
realise that a single action taken for the sake
of Truth can have a greater impact on humanity
than the current hegemony of corporations,
banks and intelligence services. Facilitating a
transformation of hearts is the beginning of a
transformation of our world.

12 The Warith Magazine October 2018

13
 The Immortality
of Ashura

14
The Battle of Karbala holds a unique and Moreover, if the Battle of Karbala is considered
unparalleled place in human history. unique due to the nobility of the aspirations of
Imam Hussain (as) army, it can be argued that
In Karbala, an extraordinary degree of injustice many others have also sacrificed their lives for
was inflicted upon the descendants of the Holy noble, humanitarian causes.
Prophet, Muhammad (saw). The battle was a
highly unequal one, between approximately 72 Therefore, when it is claimed within the Shia
supporters of Imam Hussain (as) and an army tradition that the Battle of Karbala is a unique
of a minimum of 10, 000 despatched by Ibn event finding no parallel in human history, either
Ziyad. During the battle, the supporters of Imam prior to or following its occurrence, what does
Hussain (as) were brutally killed and their corpses this statement mean?
were trampled upon, stripped and looted. The
martyrs in Imam Hussain’s (as) camp included
the elderly, children, and even an infant aged 6
months. After massacring Imam Hussain (as),
his companions and all the adult male members
of his household with the exception of Imam Ali
Zayn al-Abidin (as), Yazid’s soldiers set fire to
When it is claimed
the tents that sheltered the Imam’s womenfolk,
looted and mistreated the women and children,
within the Shia tradition
and forced them to journey as shackled captives
to Damascus, where they were imprisoned.
that the Battle of Karbala
Although the oppression inflicted upon the
is a unique event in
companions and family of Imam Hussain (as)
was cruel and barbaric, one may question
human history...what
whether the crimes against Imam Hussain (as)
camp were any more savage or heinous than does that mean?”
the genocides of contemporary history. For
example, a chemical attack in Halabja against
the Kurdish people in 1988 by the former
Baathist regime in Iraq, resulted in the deaths
of thousands of innocent civilians, including
women and children. In the last century alone,
a plethora of war crimes and injustices have
taken place. Hence, if extent of bodily harm
and number of casualties are considered the
criteria for determining the worst injustices in
human history, then the Battle of Karbala is
overshadowed by many other historical and
contemporary examples.

Syed Ali Imran received his BCom in Marketing

One may question whether the in 2010 from York University, Toronto. He
moved to the Hawzah in 2012 and completed
crimes against Imam Hussain’s his undergraduate Islamic studies in January of
(as) camp were anymore savage 2018. Currently he is in the post-graduate stage
of his studies. He also concurrently completed
or heinous than the genocides of his Masters in Islamic Studies in 2018 from The
contemporary history. Islamic College of England.

October 2018 The Warith Magazine 15

To answer this important question, one must Hence, if we want to compare the spiritual loftiness
first understand the criteria that imbue an action of the Battle of Karbala with other events, we must
with nobility and spiritual value. Often, the value first understand the motivation behind the mission
of an action is determined by the manner in of Imam Hussain (as), his companions, children
which it executed or the number of people who and womenfolk. We must also evaluate the impact
support and enable its execution. However, the and consequences of his movement.
intention that motivates an action is a more critical
consideration in determining the action’s ethical The movement of Imam Hussain (as) was a
and spiritual value. Sometimes, the value of a struggle in defence of the Islamic principles of
virtuous action may be debased and corrupted by justice, faith and morality. The value of Imam
an evil intention. On the other hand, the ethical Hussain’s (as) sacrifice can be best understood in
value and spirit of the same action may be uplifted light of this noble objective. We can only appreciate
by a sincere and noble intention. For example, the greatness of Imam Hussain’s (as) movement,
a simple greeting may be an act of derision and if we understand the pre-eminent value of the
offence if it is performed with the intention to Islamic principles for which he sacrificed his life.
mock and injure. Conversely, it may be an act of The integrity of the Islamic principles of truth,
devotion and kindness if the greeting is performed justice and virtue was so dear to Imam Hussain
with the intention to show love and care towards (as) that he not only sacrificed himself but also his
another person. beloved son Ali al-Akbar, his brother Abu al-Fadl
al-Abbas and other members of his family.
Furthermore, if a person greets another as an
expression of his devotion to God and godly In the last moments of his life, Imam Hussain (as)
values, the spirit of the action may be elevated recited a supplication in which he described his
even further. The reward and benefits of actions devotion to God as the sole motivation behind his
that arise from a pure and sincere love and sacrifice. It revealed his desire to attain martyrdom
submission to God, transcend the material world purely for the love and pleasure of Allah (swt).
and will be actualised in the hereafter. The purer Throughout the course of the battle, as he faced
the intention and soul from which an action arises, heart-wrenching tragedies and losses, Imam
the more sublime an action is. Hussain’s (as) commitment to his divine mission,
never wavered. A narrator who witnessed the
day’s events, reported, ‘By God, I have never
seen a defeated person, whose offspring and
companions have been killed, more determined
The purer the intention and soul than him.’ Pure love demands that a person be
willing to surrender everything he has in service
from which an action arises, the of his beloved. Indeed, Imam Hussain’s (as)
supreme sacrifice reflected his pure and sincere
more sublime an action is. love for God.

It is for this reason that the strike of Imam Ali

(as) in the battle of Khandaq was considered
by the Holy Prophet (saw) to be of a greater
value than the combined worship of all human
beings and jinn. The strike of Imam Ali (as), in Pure love demands that
its outward and apparent form, was no different
from any other sword strike in battle. However, a person be willing to
because the action of Imam Ali (as) was more
purely devoted to the love and pleasure of surrender everything has
Allah (swt) than even the cumulative acts of
worship of all other beings, it also surpassed
them in spiritual value. The historical impact of
has in the service of his
Imam Ali’s (as) pure and godly action, was also
uniquely profound.
beloved.
16 The Warith Magazine October 2018
When evaluating the uniqueness of the event of Like Imam Hussain (as), we must strive to
Ashura, we must also consider the consequences dedicate our actions and lives to pursuing His
and impact of Imam Hussain’s (as) movement. will and pleasure. Whilst we may fall far short of
Sometimes, an act performed by a small number of attaining the lofty standard of self-sacrifice and
people within a short period of time, has enduring devotion to God set by Imam Hussain (as), we
consequences. Today, more than 1400 years after must endeavour to be as Hussaini in our actions
the Battle of Karbala, the tragedies of the day of and intentions as we can.
‘Ashura remain a powerfully emotive source of
inspiration for many. The event of ‘Ashura also Our love for Imam Hussain (as) connects our
serves as a deep ocean from which invaluable hearts to him and so we grieve for his suffering on
and innumerable spiritual lessons and insight may the day of Ashura. However, Imam Hussain’s (as)
be drawn. mission in attaining martyrdom was not to elicit
our sympathy and hence, we must not be satisfied
The event of Ashura is also unique because it with merely shedding tears for our Imam. Rather,
embodied Imam Hussain’s (as) readiness to Imam Hussain’s (as) path to martyrdom serves as
sacrifice his life, family, security and dignity, to a model for all servants of God who wish to follow
preserve the religion of Allah (swt), and hence, an exemplary path towards His love and pleasure.
Allah (swt) gave him the honour of being the A primary step in following this path is to increase
saviour of Islam. Without Imam Hussain’s (as) our love for Imam Hussain (as) and understand
movement of resistance, Islam would have been more deeply, his character, virtues and aspirations.
destroyed at the hands of its enemies. Thereafter, the more difficult and paramount
struggle is to reflect Hussaini ideals and principles
Both on an individual and societal level, Imam in our character and actions.uniquely profound.
Hussain (as) serves as a paragon of submission
to Allah (swt) and sacrifice in His way.

17
 Introducing Imam
Hussain (as)
to Humanity
Spiritual Advice for Organizations

18
In this short article I would like to remind us of a
few important points. I will try to be brief and I pray
to Him to enable me to communicate these points
clearly and effectively so that I may be able to do
justice to the subject at hand.

First of all, we are not merely interested in showing

our love for Imam Hussain (as) and gaining reward
(thawab) for it. Seeking His reward is definitely
one incentive behind organizations which seek to
serve the School of Ahl al-Bayt. However, I believe
that we should be motivated by more than just the
pursuit of reward in the hereafter.

Unfortunately, we sometimes become very selfish,

even when it comes to religion and spirituality. Dr Mohammad Ali Shomali1
Sometimes, we just want to add to our reward. We is a graduate of the Islamic Seminaries of Qum
act like businessmen, the only difference being and has also both a BA and an MA in Western
that instead of money, we seek compensation Philosophy from the University of Tehran. He
in the afterlife. And sometimes, the pleasure of has earned his Doctorate in Philosophy from the
Allah (swt) becomes a secondary consideration. University of Manchester. His doctoral thesis was on
ethical relativism. He did his postdoctoral research
Gaining thawab seems to be the main concern of
on ethical issues related to life and death.
many people, although what is forgotten is that a
greater reward may be received for performing
He is currently the Founding Director of the
an action without the expectation of attaining a
International Institute for Islamic Studies in Qum,
reward. In your work, business, and lives overall, IRAN and the Director of Islamic Centre of England,
you have often been blessed during moments London. Dr Shomali is editor-in-chief of two journals:
when you least expected His grace. the Message of Thaqalayn: A Quarterly Journal of
Islamic Studies and the Spiritual Quest: A Biannual
1
This paper is based on a lecture given on 25th Dec, 2016, by the Journal of Ethics and Spirituality.
author in a gathering in Mashhad

October 2018 The Warith Magazine 19

 Let us consider an example in the Holy Qur’an
regarding Prophet Musa (as). Whilst traveling With respect to what you have no hope for, be
with his (as) family on a dark and presumably cold more hopeful than what you have hope for. Truly
night, he (as) saw a fire. He (as) told his family Musa (as) went (just) to bring a brand of fire to his
to wait where they were whilst he (as) went to family, but he returned to them as a Prophet and
investigate. The instruction of Prophet Musa (as) Messenger.
to his family indicates that the fire was at a distance
and Prophet Musa (a) was keen to investigate In all your activities, it is also very important
the fire on his own. A leader does not take his to always be genuine in the love you show for
entire community into a situation where there is a people. Do not do anything merely for publicity.
potential risk of harm. It is his duty to examine and Rather, serve out of a sense of unconditional love.
assess the situation or setting first. Thereafter, The Holy Qur’an states:
he will only lead his community towards it if it will
benefit them.
You are the best nation (ever) brought forth for
When Prophet Musa (as) approached the fire, an mankind. (Qur’an 3:110)
incredible event occurred: God addressed him
for the first time. God spoke to him and told him This verse indicates that we should be the best
that He (swt) had chosen him to carry out a divine people God has brought forth in the service of
mission. The story is mentioned in the Holy Qur’an mankind. Our role is to be a community that works
as follows: for [the benefit of] humanity, rather than ruling
over them (li al-nas, not ala al-nas). As a Muslim
community, we should not be interested in power
Did the story of Moses come to you, when he or position; rather, we should desire to serve. We
sighted a fire, and said to his family, ‘Wait! should serve humanity without any expectation of
Indeed, I discern a fire! Maybe I will bring you a thanks or praise. Moreover, we should never seek
brand from it or find some guidance at the fire. ‘ to marginalize any sect in Islam. Serving others
So when he came to it, he was called, ‘O Moses! with the purest intention is best exemplified by the
Indeed, I am your Lord! So take off your sandals. Ahl al-Bayt (as) who fed the needy whilst stating:
You are indeed in the sacred valley of Tuwa. I
have chosen you; so listen to what is revealed.’
(Qur’an 20:9-13)
We feed you only for the sake of Allah. We do
Did Prophet Musa (as) expect this to happen while not want any reward from you nor any thanks.
he (as) was traveling? No. Perhaps his maximum (Qur’an 76:9)
expectation was to travel safely with his family
and arrive at his destination. However, Allah (swt) We should serve humanity by introducing Imam
blessed him with a grace he (as) did not expect. Hussain (as) to them. We believe that in all eras
and every corner of the world, humanity needs
It is important to note that if Prophet Musa (as) had the inspiration and guidance that the movement
failed to be alert at this time, he (as) would have and personality of Imam Hussain (as) provide.
missed an immense opportunity. He (as) was not Imam Hussain (as) movement and example are
only farsighted, he (as) was also broad-sighted. relevant and inspiring in all times and places. True
He (as) was aware of what was behind him (as) servants of God are those whose spirit and impact
and before him (as), to his right and to his left. This transcend time and place.
is how a leader must be. Because Prophet Musa
(as) was alert and did not ignore or overlook what Imam Hussain (as) was a true servant of God who
was before him, he (as) investigated the fire and effaced his ego and dedicated his every action
found a beautiful blessing awaiting him. and intention to seeking the pleasure of Allah
(swt). Moreover, as indicated in the Holy Qur’an
Thus, we should be very alert and careful so that 33:33, Allah (swt) also purified him and the other
we do not miss the blessings and opportunities members of the Ahl al-Bayt (as). The companions
that come our way. In an interesting hadith, Imam of Imam Hussain (as) were also selflessly devoted
al-Sadiq (as) states: to seeking the pleasure of Allah (swt).

20 The Warith Magazine October 2018

 Imam Hussain (as) and his companions devoted In the hadith above, the Holy Prophet (saw) states
and sacrificed their lives to uphold universal that not only has the one who helps Imam Hussain
values of truth and justice and therefore, serve as (as) helped me, he (saw) also states, ‘Whoever
universal models of inspiration and guidance. helps Hussain has helped his son, the Hujjah [al-
Mahdi]’.
Imam Hussain (as) plays a special role in paving
the way for the reappearance and rise of Imam This is important. Anything we do for Imam
al-Mahdi (af). Many of the hadiths that refer to ‘the Hussain (as) with knowledge (marifah), insight
end of times’ mention Imam Hussain (as). Maybe (basirah), sincerity, and a correct objective, will
people think that we should remember Imam Hus- help Imam al-Mahdi (af), whether we know it or
sain (as) so that he is not gradually forgotten. Of not and whether we mention the name of the
course, there are personalities whose struggles Imam (as) or not. Anything we do, in word or deed,
and endeavours have become outdated with the that resembles Imam Hussain (as) or upholds his
passing of time. However, this is not the case for principles, helps Imam al-Mahdi (af). In some
Imam Hussain (as). Imam Hussain (as) message contexts, mentioning the name of the Imam (as)
and example is relevant to all times, including the may be unwise. Either way, anyone who promotes
future. As humanity’s struggles and challenges in- the values of Imam Hussain (as) in the best way,
crease with time, people’s curiosity and interest in helps Imam al-Mahdi (af).
Imam Hussain (as) should increase. The best time
for people to know and understand Imam Hussain There must be a dynamism in our efforts for Imam
(as) is the time approaching Imam al-Mahdi’s (af) Hussain (as). Unfortunately, some people are
reappearance. However, people will not under- static in their efforts for Imam Hussain (as). They
stand Imam Hussain (as) without effort on our part remember the Imam (as) and cry for him; yet they
to educate them. Who will ensure that the knowl- do not proceed to the next step of drawing lessons
edge of Imam Hussain (as) becomes widespread for both the present and the future.
in our time? If we forego this responsibility, others
will fulfil it. However, in so doing, we will be deny- Hence, merely having a good intention, or
ing ourselves a great blessing. undertaking a noble cause, is not enough. There
are many aspects to consider and we must
Imam Hussain (as) is a universal figure whose constantly reflect on the requirements of the great
teachings and message provide the solution to task of serving in the path of Imam Hussain (as).
humanity’s problems and the cure for their illness-
es. And Imam Hussain (as) is ever more needed Moreover, at every point of success, effort must
as we approach the time of Imam al-Mahdi (af). be made to grow and advance further. In Surat
al-Nasr, Allah (swt) describes the growth of Islam
I would like to refer to the following hadith of Imam during the final years of the Holy Prophet’s life, as
Hussain (as) on the night of Ashura, in which he a victory and success that is granted by Him:
(as) quotes the Holy Prophet (saw):

My grandfather, the Messenger of God, said: When Allah ‘s help comes with victory, and
“My son, Hussain, will be killed in Karbala whilst you see the people entering Allah ‘s religion in
he is a stranger, alone, thirsty, and without help. throngs... (Qur’an 110:1-2)
Whoever helps him has helped me and has
helped his son, the Hujjah (al- Mahdi)“ 2 In this surah, Allah (swt) advises the Holy Prophet
(saw) that when victory comes and people flock
Any worthy endeavour to help Imam Hussain (as) towards the path of God in large numbers, he
must also strengthen Islam and the Ummah. Those (saw) should thank Allah (swt) for His blessings.
who think they can promote the teachings of the At the time of success, the Holy Prophet (saw) is
Ahl al-Bayt (as) by dividing the Ummah - pitting advised to praise and glorify Allah (swt) and ask for
Shi’a against Sunni and Sunni against Shi’a - are forgiveness. Similarly, we should also thank Allah
wrong. Unity between Muslims is very important. (swt) in times of success and not allow conceit
and arrogance to creep into our hearts. Arrogance
not only diminishes our successes, it inverts them
into failures.

2
Ma’ali al-Sibtayn, vol 1, p.208 October 2018 The Warith Magazine 21
In a well- known hadith, Imam al-Sadiq (as) states: However, if Allah (swt) gifts a person with honour
and dignity in society, he should not consider
himself special. He should not become proud and
The one in whose heart self-admiration (‘ujb) conceited.
permeates, is destined to be destroyed.3

If any person, organization, or nation, overlooks Exalt me and afflict me not with pride.
the blessings of Allah (swt) and takes full credit for
every success, the success is lost. When one sees In this supplication, Imam Zayn al-Abidin (as) asks
success, he should increase his worship (ibadah) Allah (swt) to grant him honour and respect whilst
and seek Allah’s (swt) forgiveness (istighfar): also protecting him from becoming proud. It is a
challenge for us as human beings to maintain our
humility when we are honoured and admired in a
society. When people praise us for our successes,
Then celebrate the praise of your Lord, and plead we are at risk of thinking we are special or superior
to Him for forgiveness. Indeed, He is all-clement. to others. We may trace our success to our talents,
(Qur’an 110:3) hard work, or virtues and feel proud of ourselves.
We may even wonder why others are not as
One who follows God’s command as detailed respected and accomplished as we are. We tend
in the last verse of Surat al-Nasr, does not see to forget that in granting us a good reputation and
any success as a reflection of his own actions success in life, God may be testing us to see how
and merits. Rather, he worries that due to his humble and grateful we are.
shortcomings and mistakes, his access to the
grace and mercy of Allah (swt) may be reduced.
If we had clearer insight into our actions and
intentions, we would realise that most of the Make me worship Thee and corrupt not my
time, we create barriers between ourselves and worship with self-admiration!
the mercy of Allah (swt). We should endeavour
to reduce our sins and character flaws such as Our service to humanity should be devoted to
arrogance because they restrict our capacity to Allah’s (swt) pleasure. It should be free of self-
receive Allah’s (swt) grace. interest and vanity. We should make every
effort to guard our humanitarianism from being
I will now mention a few lines from Dua Makarim corrupted by self-admiration. When acts of service
al-Akhlaq that provide guidance for achieving and kindness are devoid of a sincere and pure
success in our communities and organisations. intention, they are hollow in spirit and value.
Imam Zayn al-Abidin (as) states in this dua:
Later in the dua, Imam Zayn al-Abidin (as)
supplicates:

Exalt me and afflict me not with pride.

In this supplication, Imam Zayn al-Abidin (as) And raise me not a single degree before the
asks Allah (swt) for honour and dignity. Perhaps people without lowering me its like in myself.
the most important message for humanity that can
be derived from the life and movement of Imam This line of supplication emphasises the
Hussain (as) is the importance of upholding one’s importance of increasing our humility as our dignity
honour and dignity. Imam Hussain (as) should be and respect in society increases. If our standing
introduced to the wider society as a paragon of and status in society increases by 10%, we should
integrity and dignity. Although a human being’s strive to increase our humbleness by 10% also. It
need for food, shelter and clothing are his primary is not sufficient for a person to maintain his level
needs, he also requires dignity and self-respect. of humility as he rises in success and dignity; his
If a person’s basic needs are met but he lives modesty and humbleness should increase.
without honour and dignity, the quality and value
of his life are significantly diminished.

22 The Warith Magazine October 2018 3

A1-Kafi, vol. 2, p. 313.
However, if Allah (swt) gifts a person with honour We must be aware of the likelihood that we may
and dignity in society, he should not consider falter on the correct path or step in the wrong
himself special. He should not become proud and direction. Hence, achieving and maintaining
conceited. a close and committed alignment to the truth
requires vigilance and continual effort.

...and bring about no outward exaltation for me Furthermore, the truth can never be served or
without an inward abasement in myself to the promoted by means of falsehood. We cannot
same measure. spread light by means of darkness.

In this line of supplication, Imam Zayn al-Abidin We can never serve Allah (swt) by utilising
(as) asks Allah (swt) to grant him respect in society Satanic tools and strategies; lying, dishonesty,
and humbleness within himself in equal measure. selfishness, jealousy and other vices cannot help
As members of humanitarian organisations, in our struggles to uphold and spread the truth.
we must be very careful not to compromise our
humility as we promote the good work and services One of Satan’s greatest victories is to convince
our institutions undertake. Even as we market good people to use false and evil means to attain
and promote various projects and campaigns, we a noble objective. Those who fall into Satan’s trap
must maintain a degree of humility. This humility have been thoroughly deceived. How can a person
may be reflected in our willingness to interact serve Allah (swt) through sin and immorality?!
with other organisations, share ideas, and accept The example of Imam Hussain (as) provides the
critical feedback. best and most inspiring model of serving the truth
in the purest way. On the day of Ashura, as Imam
I would like to conclude with a final point of Hussain (as) faced immense sorrow and suffering,
reflection. We must always remember that truth he (as) never wavered in his submission and
(haqq) and falsehood (batil) are binary opposites. devotion to Allah (swt). Sometimes, people face
Like light and darkness, they are opposed to the death of one, two or a few loved ones through
each other. We must always support the truth and the course of their entire lives and consequently,
challenge falsehood. Aligning ourselves to the they sink into misery and despair. However, Imam
truth does not mean considering ourselves to be Hussain (as) witnessed the brutal massacre of
the sole representation and voice of truth. Rather, so many members of his (as) immediate family
supporting the truth requires a recognition of and closest companions within the space of a few
where truth and virtue lies and moving towards it hours and yet, he (as) remained fully committed to
with humility and sincerity. We must strive to reflect his (as) mission and pleased with God’s decree.
the light and teachings of Imam Hussain(as) and Nor did Imam Hussain (as) compromise his noble
the Ahl al-Bayt (as) as sincerely and humbly as principles or virtues in the slightest, even during
we can, without misconstruing our actions and the most challenging moments of battle.
organizations to be perfect paragons of truth and
virtue. We can never claim that we are certainly Did Imam Hussain (as) at any point in his
and entirely on the side of the truth. It is a struggle revolution, lie to his enemies or deceive his friends
- a lifelong struggle - to seek and follow the truth. by making false promises? Did he (as) show any
Imam Ali (as) was one of the very few, unique sign of fear, selfishness, jealousy, despair, or
people who epitomized the truth in his every moral weakness? We should draw inspiration
intention and action: from the noble example of Imam Hussain (as) and
remind ourselves and each other to consistently
follow the truth without compromise or corruption.

Ali is with the truth; and the truth is with Ali.

The unique position of being synonymous with the

truth, is held by infallible personalities like Imam
Ali (as). We do not qualify for this position. Hence,
we must never assume that we are always firmly
treading on the path of truth.

October 2018 The Warith Magazine 23

24
The Salāt of ‘Āshūra’ begins with ‘Alī ‘Akbar’s call.
From the clan of Banī Hāshim, he’s the very first to fall!

With no masjid in sight, the companions form a wall.

But, its ceiling this day will be the arrows that fall!

Wudū’ in Karbalā’? Not possible! For no water!

In its place, blood will have to suffice straight from the slaughter!

And what of a prayer mat? Will it be from woven spear handles?

Last night all prayed peacefully, their hymns by the light of candles!

But, today even the opportunity to pray is vehemently denied.

The attacks of Shaytān’s minions at prayer-time will not subside!

Hussain raises his hands to the Heavens in qunūt his hands are not bare!
Instead, his murdered infant in his hands — what a heart-wrenching affair!

And what of ‘Abbās’ supplication in Karbalā’ as he stands?

Filled or empty, his qunūt’s without the use of his fallen hands!

The Salāt of Zaynab is with ash for snatched is her veil.

Hussain’s last wish to her was: Never leave Salāt al-Layl!

What to prostrate upon, which is between GOD and man, its best portal?
Hussain’s blood soaked forehead upon the sand makes Karbalā’ immortal!

Written by:
‘Abū al-Hasan (Muhammad Yāsīn)
10th of Muharram al-Harām, 1440
The Holy Shrine of as-Sayyidah Fātimah al-Ma’sūmah [s],
25
The Holy City of Qom
 This is where our
contributors and editors
answer your questions, so
please keep sending them to
alwarith@imamhussain-lib.com

What is the difference between a hadīth qudsī

Q and a prophetic hadīth?

A A prophetic hadīth is one which narrates a saying, action or tacit

agreement of the Prophet (saw). On the other hand, a hadīth qudsī
is a tradition in which an Infallible narrates a saying from God, which
is not part of the Qur’ān. It is called a hadīth qudsī as the word quds
signifies holiness and purity, and since these words are attributed
to God, these types of tradition are given this name. While a hadīth
qudsī is the narrated word of God, it is not intended to be inimitable
in the way that the Qur’ān is. Similarly, while the Prophet (saw) is
inspired, his (saw) words are not the direct word of God.

Q What is the intellect (aql)?

A
Linguistically, the origin of the intellect (aql) in the Arabic language signifies to
contain or capture. The term is used in the context of bridling animals, as they
are captured by the bridle. Humans have the faculty of intellect which bridles
them from ignorance. The Prophet is reported to have said: “The intellect is a
bridle from ignorance.” The term has been used in Islamic scriptural sources
with different meanings. Hurr al-Āmilī list the following three uses in his books
Wasā’il al-shīa:
1. The faculty which distinguishes between good and bad, as well as
comprehending the causes of things.
2. It is a state and a characteristic which calls towards choosing what is
good and beneficial and rejecting that which is harmful.
3. Intellect means knowledge, and that is why its opposite is ignorance not
madness.

There are also other definitions of the intellect according to the nuances of its
terminological use in the various sciences.

26 The Warith Magazine October 2018

Q Is it true that Shaykh Sudūq thought that the
Prophet (saw) could be made to forget?
There is a difference between being made to forget by God (ishā’)
A and forgetting (sahw). Shaykh Sudūq considered it possible for the
Prophet (saw) to forget but not in the same way that we forget, as
his (saw) forgetfulness is from God. His (saw) forgetfulness (sahw)
is therefore being made to forget by God (ishā’). The purpose of
this being made to forget, according to Shaykh Sudūq is to teach
us that he (saw) is a created human and so he (saw) should not
be worshiped, and so the laws of forgetfulness could be explained.
Our forgetfulness, on the other hand, is from Satan, and Satan has
no way to influence the Prophet (saw) (see Man lā yahduruhu al-
faqīh, vol. 1 p. 358).

Shaykh Mufīd disagrees with this opinion and expresses his own
views in a separate treaties on the subject. His first argument is that
the reports of the Prophet (saw) forgetting are single reports (āhād)
which cannot lead us to certainty that these events took place.
Rather, Shaykh Mufīd considers these reports as fabricated and
he also does not consider Shaykh Sudūq’s differentiation between
forgetfulness from God and forgetfulness from Satan to be based
on any evidence. In any case, the opinion that the Prophet (saw)
forgot is a minority opinion amongst the scholars of the school of
Ahl al-Bayt (as).

27
 The next issue of The Warith magazine is about Lady Fatimah (as).

Please send contributions for all future issues, comments and questions to:
28 The Warith Magazine October 2018
alwarith@imamhussain-lib.com