by Imran Janmohamed
Imam Husayn was born on 3 Shaban 4AH. As soon
as he was born, the Prophet recited Adhan and
Iqama into his ears and then began to weep. Asma
bint Umays, who would go on to be the wife of
Imam Ali (as), asked the Prophet why he was crying
and the Prophet replied that after him a party
would kill Imam Husayn (as) but she should not tell
Fatima (as). Some historians also say that the
Prophet gave Asma a twig/sand and he said that
when the sand goes red, Husayn will have been
murdered.
From a young age Hazrat Abbas and Imam Husayn
were inseparable. Imam Ali (as) had told Abbas that
he should protect Imam Husayn (as) no matter
what. Whenever Imam Husayn (as) needed water
he would run to get it. And only until the day of
Ashura did Hazrat Abbas call Imam Husayn (as)
brother; before that he used to call him master.
Leading up to Ashura the Imam had the centre of
his teaching in Medina. But Yazid had made Medina
impossible for him to preach. So he left for Makkah
to perform Hajj. Whilst he was there Yazid had
threatened to kill people so the Imam didn’t complete
the Hajj, instead doing Umra and leaving, not
wanting bloodshed in the holy city.
So he left for Kufa as many people had sent a letter
to the Imam to fill the void left by his brother. The
Imam sent his 3rd cousin Muslim bin Aqeel to Kufa,
telling him to take his sons Muhammad and Ibrahim
to show that he came in peace. According to some
reports his sons were so young they couldn’t tie
their buttons. At Kufa thousands of people (some
say more than 18,000) pledged their allegiance to
Muslim, praying behind him. Hence Muslim sent a
letter to the Imam telling him to come to Kufa.
Yazid, after seeing the support for Muslim, sent Ibn
Ziyad to be governor. When Muslim finished the
prayers, no-one was left. Muslim hid as Ibn Ziyad
called for his capture. He also tried to send a message
to Imam Husayn telling him not to come to
Kufa, but the message never reached. As Muslim
stopped over at a woman’s house for some water,
her son, wanting the reward, told Ibn Ziyad.
Eventually he was caught and along with his sons he
was killed, thrown of the roof of a building in Kufa.
But Imam set off for Kufa, and was led to Karbala, a
barren land, by Yazid’s army led by Hur (he would
eventually fight for Imam Husayn (as)).
The Imam was brutally butchered by Yazid’s army
on 10th Muharram 61 AH along with 72 men who
stuck by him having been given the choice to leave.
“Surely Allah the Exalted has cleaned and purified
him.”-Prophet Mohammed, the day Husayn was born.
Although Allah had purified and cleaned the Imam
at birth, who was there to clean and purify his mutilated
body which was soaked in blood on the day
of Ashura?
Tuesday 1 January 2008
Benefits of Ziyarat Ashura
by Sayyada Asharia
“If you recite this Ziyarat, then the angels
who visit my shrine will pray for you.”
Imam Baqir (as)
Hardships and afflictions, no matter how severe,
can be remedied by reciting Ziyarat Ashura for
forty consecutive days. Reports of people’s experiences
testify to the authenticity of this tradition.
Renowned scholars have recited this Ziyarat
regularly. They have reaped countless
benefits through its recitation and have always
resorted to it in moments of distress:
Ayatollah Shirazi (ra) reports an incident relating
to Agha Fareed: “I was concerned in a hopeless
situation, when I remembered the ziyarat that
was emphasized especially for the people of
Samarra. I commenced reciting the ziyarat from
the 1st of Muharram. Incredibly, by the 8th of
Muharram, my problem was solved.” (Al kalam
bahrul kalam vol.1 p54.)
Sheikh Abdul Hadi Ha’ere Mazandarani (ra) recounts
from his father, Abdul Hassan Mazandarani;
“I once saw Mirza Ali Naqi Tabatabai (ra) in
a dream. I asked him, “Do you sense remorse for
anything?” He replied, “Yes! I regret not having
recited Ziyarat Ashura everyday.” (Tazkera-e-
Zaakereen.)
Syed Ahmed writes: “I was sitting in a corner of
Masjid Sahla. Suddenly, a man entered the room
wearing a turban and a black cloak. He looked
around and then he walked towards me. He
remarked, “Since you recite Ziyarat Ashura
every morning, collect your expenses from me,
so that you don’t have to depend on anyone.”
Then he gave me some money and said, “This
should suffice you for this month.” He left after
that. I was completely baffled and felt as though
my feet were stuck to the ground. Afterwards, I
started looking for him all over but could not
find him.”- Abqariyy-ul-hisaan
Sheikh Murtadha (ra) used to regularly recite
Ziyarat Ashura every morning and late afternoon.
After his demise, a person saw him in a
dream, and inquired from him, “Which action has
benefited you the most?” Sheikh Murtadha replied
thrice,, “Ziyarat Ashura.”-Shaksiyate Shaykh
Ansari, p330)
So, let us ask Allah (swt) for the ability to recite
this ziyarat daily till the last moment of our lives,
so much so that our last statement should be,
“Peace be on you, Ya Aba Abdillah.” And as soon
as the Angel of Death takes our soul from our
bodies, may Imam Husayn (as) reply: “Peace be
upon you, O my Shia, my lover and my visitor.”
“If you recite this Ziyarat, then the angels
who visit my shrine will pray for you.”
Imam Baqir (as)
Hardships and afflictions, no matter how severe,
can be remedied by reciting Ziyarat Ashura for
forty consecutive days. Reports of people’s experiences
testify to the authenticity of this tradition.
Renowned scholars have recited this Ziyarat
regularly. They have reaped countless
benefits through its recitation and have always
resorted to it in moments of distress:
Ayatollah Shirazi (ra) reports an incident relating
to Agha Fareed: “I was concerned in a hopeless
situation, when I remembered the ziyarat that
was emphasized especially for the people of
Samarra. I commenced reciting the ziyarat from
the 1st of Muharram. Incredibly, by the 8th of
Muharram, my problem was solved.” (Al kalam
bahrul kalam vol.1 p54.)
Sheikh Abdul Hadi Ha’ere Mazandarani (ra) recounts
from his father, Abdul Hassan Mazandarani;
“I once saw Mirza Ali Naqi Tabatabai (ra) in
a dream. I asked him, “Do you sense remorse for
anything?” He replied, “Yes! I regret not having
recited Ziyarat Ashura everyday.” (Tazkera-e-
Zaakereen.)
Syed Ahmed writes: “I was sitting in a corner of
Masjid Sahla. Suddenly, a man entered the room
wearing a turban and a black cloak. He looked
around and then he walked towards me. He
remarked, “Since you recite Ziyarat Ashura
every morning, collect your expenses from me,
so that you don’t have to depend on anyone.”
Then he gave me some money and said, “This
should suffice you for this month.” He left after
that. I was completely baffled and felt as though
my feet were stuck to the ground. Afterwards, I
started looking for him all over but could not
find him.”- Abqariyy-ul-hisaan
Sheikh Murtadha (ra) used to regularly recite
Ziyarat Ashura every morning and late afternoon.
After his demise, a person saw him in a
dream, and inquired from him, “Which action has
benefited you the most?” Sheikh Murtadha replied
thrice,, “Ziyarat Ashura.”-Shaksiyate Shaykh
Ansari, p330)
So, let us ask Allah (swt) for the ability to recite
this ziyarat daily till the last moment of our lives,
so much so that our last statement should be,
“Peace be on you, Ya Aba Abdillah.” And as soon
as the Angel of Death takes our soul from our
bodies, may Imam Husayn (as) reply: “Peace be
upon you, O my Shia, my lover and my visitor.”
If mum were...
by Safiya Panju
If mum were a colour, she would be pink
Because she is always warm and loving
If mum were a food, she would be lasagne
Because she is always hot and bubbly
If mum were a plant ,she would be a bluebell
Because she appears everywhere and spreads her love around
If mum were a form of transport, she would be a limousine,
Because she is enjoyable to sit on
If mum were a place, she would be Dubai
Because she is always bright and rushing around
If mum were a type of water, she would be a slow-flowing lake
Because she is always lovely and calm
If mum were a piece of furniture, she would be a leather sofa
Because she is lovely to lie on
If mum were a piece of clothing, she would be high-heels
Because they are trendy
If mum had a wish, It would be that ……
WE ALWAYS LIVE PEACEFULLY TOGETHER!
If mum were a colour, she would be pink
Because she is always warm and loving
If mum were a food, she would be lasagne
Because she is always hot and bubbly
If mum were a plant ,she would be a bluebell
Because she appears everywhere and spreads her love around
If mum were a form of transport, she would be a limousine,
Because she is enjoyable to sit on
If mum were a place, she would be Dubai
Because she is always bright and rushing around
If mum were a type of water, she would be a slow-flowing lake
Because she is always lovely and calm
If mum were a piece of furniture, she would be a leather sofa
Because she is lovely to lie on
If mum were a piece of clothing, she would be high-heels
Because they are trendy
If mum had a wish, It would be that ……
WE ALWAYS LIVE PEACEFULLY TOGETHER!
The Embodiment of Perfection
by Insha Mirza
I am writing in regards to a very famous personality,
whom we speak of regularly. In fact I think that
we speak of her so much in the context of her
mourning and suffering that we forget to admire
the true majesty and charismatic qualities of lady
Zainab (AS). To this day she has been the most
dynamic and proactive political figure to have ever
stepped on this Earth. I will address three key
points about the life of Lady Zainab (AS) and the
lessons we learn from them.
At the tender age of five she had the once in a life
time opportunity to listen to the dramatic and
earth shaking khutbah of Lady Fatema, she had to
deal with her grandfather Mohammed’s (saw) death
followed by her own mother’s death. She survived
the trauma. This proved to be a learning ground.
We learn two lessons from this; firstly, what is
childhood? It’s a place of security that we have
invented for ourselves; did any of the Prophet’s
progeny have a childhood? Barbies, cars? No, I’m
afraid not. Instead they were constantly learning
important lessons of life so that when faced with
such calamities in the future they would be able to
live with sanity, through suffering and distress. Secondly,
people always say that a mother is responsible
for the nurturing of a child, but lady Zainab lost
her mother at a very young age. We need strong
mothers, yes, but stronger parents; a two way
force so that it is balanced. She learnt from her
father’s political situations, moves and tactics that
the people were taking against him. She thus inherited
the oratory eloquence from him which would
help her further on in life.
Moving on from that we see that role Bibi Zainab
played, was more than just of a sister, she was a
preacher. She preached to women in her society to
ensure that they too gained the knowledge of religion.
She discussed with them and propagated Islam
to them with such perfection, that she became
famous for her logical and practical approach to
problems. Even though she was not infallible, she
was spiritually perfect, unlike any mortal being. The
lesson we learn from this, is that it is essential -
that a woman preach to women because only a
woman can relate to another woman.
Never underestimate a woman. In Sham, Yazid
thought he had won, he thought Zainab (AS) was
desperate, depressed and distraught. He thought he
had broken her hopes, that Karbala had disoriented
her, as it would have any ordinary woman. He was
lulled into a false security and thought there was
nothing to fear in her addressing the court in his
palace–but she proved otherwise. At the courts of
Yazid where he had prepared a gathering for all
people to witness his triumph over Imam Husayn,
she baffled him with her strength and her faith in
Allah (swt). With her confidence in her righteousness
and her imperturbable eloquence, she said
checkmate in his game of chess and on his board.
Victory was hers. Even as she was surrounded by
the enemy she could make Yazid shake with fear.
She turned the tables on him in such a way that
history still commemorates her victory while
Yazid’s glory has been lost and in rubble in dirt.
Let us stop here for a moment and think – she was
more skillful than any politician and more fearless
than any warrior. Where did Lady Zainab (as) acquire
these skills?
When the caravan of Imam Zainul-abedin was finally
freed Lady Zainab first asked for a place
where she could honor the memory of Imam Hussain.
Was it to share the grief and sorrow? Possibly,
but moreover it was to inform all these witness the
truth of the journey of Karbala. The camels held
black curtained. Why did she do this? She was
spreading the message of Imam Hussain to the
world – teaching them, showing them that Imam
Hussain and Karbala was what Islam was about –
that Islam was all about making the right choices
and the right decisions and standing by those decisions
to the very end. What does this prove? We
learn that she was not simply a person who spent
her life keeping home and bringing up children –
yes she did all of that - and much more. She was
more of a modern woman than the modern
woman is today!
I am writing in regards to a very famous personality,
whom we speak of regularly. In fact I think that
we speak of her so much in the context of her
mourning and suffering that we forget to admire
the true majesty and charismatic qualities of lady
Zainab (AS). To this day she has been the most
dynamic and proactive political figure to have ever
stepped on this Earth. I will address three key
points about the life of Lady Zainab (AS) and the
lessons we learn from them.
At the tender age of five she had the once in a life
time opportunity to listen to the dramatic and
earth shaking khutbah of Lady Fatema, she had to
deal with her grandfather Mohammed’s (saw) death
followed by her own mother’s death. She survived
the trauma. This proved to be a learning ground.
We learn two lessons from this; firstly, what is
childhood? It’s a place of security that we have
invented for ourselves; did any of the Prophet’s
progeny have a childhood? Barbies, cars? No, I’m
afraid not. Instead they were constantly learning
important lessons of life so that when faced with
such calamities in the future they would be able to
live with sanity, through suffering and distress. Secondly,
people always say that a mother is responsible
for the nurturing of a child, but lady Zainab lost
her mother at a very young age. We need strong
mothers, yes, but stronger parents; a two way
force so that it is balanced. She learnt from her
father’s political situations, moves and tactics that
the people were taking against him. She thus inherited
the oratory eloquence from him which would
help her further on in life.
Moving on from that we see that role Bibi Zainab
played, was more than just of a sister, she was a
preacher. She preached to women in her society to
ensure that they too gained the knowledge of religion.
She discussed with them and propagated Islam
to them with such perfection, that she became
famous for her logical and practical approach to
problems. Even though she was not infallible, she
was spiritually perfect, unlike any mortal being. The
lesson we learn from this, is that it is essential -
that a woman preach to women because only a
woman can relate to another woman.
Never underestimate a woman. In Sham, Yazid
thought he had won, he thought Zainab (AS) was
desperate, depressed and distraught. He thought he
had broken her hopes, that Karbala had disoriented
her, as it would have any ordinary woman. He was
lulled into a false security and thought there was
nothing to fear in her addressing the court in his
palace–but she proved otherwise. At the courts of
Yazid where he had prepared a gathering for all
people to witness his triumph over Imam Husayn,
she baffled him with her strength and her faith in
Allah (swt). With her confidence in her righteousness
and her imperturbable eloquence, she said
checkmate in his game of chess and on his board.
Victory was hers. Even as she was surrounded by
the enemy she could make Yazid shake with fear.
She turned the tables on him in such a way that
history still commemorates her victory while
Yazid’s glory has been lost and in rubble in dirt.
Let us stop here for a moment and think – she was
more skillful than any politician and more fearless
than any warrior. Where did Lady Zainab (as) acquire
these skills?
When the caravan of Imam Zainul-abedin was finally
freed Lady Zainab first asked for a place
where she could honor the memory of Imam Hussain.
Was it to share the grief and sorrow? Possibly,
but moreover it was to inform all these witness the
truth of the journey of Karbala. The camels held
black curtained. Why did she do this? She was
spreading the message of Imam Hussain to the
world – teaching them, showing them that Imam
Hussain and Karbala was what Islam was about –
that Islam was all about making the right choices
and the right decisions and standing by those decisions
to the very end. What does this prove? We
learn that she was not simply a person who spent
her life keeping home and bringing up children –
yes she did all of that - and much more. She was
more of a modern woman than the modern
woman is today!
Life is like a box of chocolates
by Ali Walji
Yes, when Forest Gump said this he was right, in
that each chocolate is different in its own way but
special also. The Quran agrees with the fact that
yes we were made into different tribes and nations
(49:13) but equal in the sight of Allah. The only
difference we have is in our deeds. Surely if we
were all alike how boring life would be. Now when
it comes to judgement day what will our book of
deeds say for us, along with our bodily features
who will witness against us as well. Imagine what
would the walls says if they could speak!
Just remember the life of this world is an allurement
to those who reject faith, and then scoff at
the believers. But the righteous will be above them
on the day of resurrection, for Allah bestows His
abundance to whom He wills. You will not truly
enjoy life unless you treat each day as if it’s the last.
There are men who say “Our Lord, give us your
bounties in this world”, but they will have no portion
in the hereafter. And then there are those
who ask for good in this world and in the hereafter
and for these will be allotted what they have
earned: for surely Allah is quick to take account.
The way I see life is like a train journey in that
there is only 1 destination at the end, but it’s up to
you on which route you take. On some routes
there are delays like the ‘district line’ and this may
hold you back and take you longer to reach your
ultimate goal. Some routes may even take you in
the wrong direction. That’s why before you start a
journey read your map (the Holy Quran). Your
ticket (Prophet saw and his family) is already
bought but the question is do you use it? You have
been given the tools to succeed and all you need to
do is stay on the ‘central line’ (the right path- siratal
mustaqeem). Once on the central line you need to
jump on the ‘northern line’ (to progress yourself
consistently), and keep away from the ‘southern
trains’ as they pull you away from siratal
mustaqeem. InshAllah you will arrive safely. It’s
your journey; choose the line you take wisely!
To improve your life, revive the mind by reading,
relax the body by prayers, and soothe the soul by
reciting Quran. Take time for yourself and put back
a little of what you take out of life. Control your
anger, and don’t give up hope. You must stop wasting
time worrying as all of these are whispers from
shaytan trying to distract you from the remembrance
of the One, true God, who shows you love
and blesses you. But what do we give in return?
Half hearted efforts, rushed prayers, little or no
thanks. Will our efforts really help us and be on
our side on judgement day or will it witness against
us?
One day we all will depart on a journey free of
cost. Don’t worry about seat reservations; it’s confirmed
and the flight is always on time. Our good
deeds will be our luggage, Islam will be our passport,
kalima will be our visa, and the grave will be
our waiting lounge. May you all travel to heaven 1st
class InshAllah.
Yes, when Forest Gump said this he was right, in
that each chocolate is different in its own way but
special also. The Quran agrees with the fact that
yes we were made into different tribes and nations
(49:13) but equal in the sight of Allah. The only
difference we have is in our deeds. Surely if we
were all alike how boring life would be. Now when
it comes to judgement day what will our book of
deeds say for us, along with our bodily features
who will witness against us as well. Imagine what
would the walls says if they could speak!
Just remember the life of this world is an allurement
to those who reject faith, and then scoff at
the believers. But the righteous will be above them
on the day of resurrection, for Allah bestows His
abundance to whom He wills. You will not truly
enjoy life unless you treat each day as if it’s the last.
There are men who say “Our Lord, give us your
bounties in this world”, but they will have no portion
in the hereafter. And then there are those
who ask for good in this world and in the hereafter
and for these will be allotted what they have
earned: for surely Allah is quick to take account.
The way I see life is like a train journey in that
there is only 1 destination at the end, but it’s up to
you on which route you take. On some routes
there are delays like the ‘district line’ and this may
hold you back and take you longer to reach your
ultimate goal. Some routes may even take you in
the wrong direction. That’s why before you start a
journey read your map (the Holy Quran). Your
ticket (Prophet saw and his family) is already
bought but the question is do you use it? You have
been given the tools to succeed and all you need to
do is stay on the ‘central line’ (the right path- siratal
mustaqeem). Once on the central line you need to
jump on the ‘northern line’ (to progress yourself
consistently), and keep away from the ‘southern
trains’ as they pull you away from siratal
mustaqeem. InshAllah you will arrive safely. It’s
your journey; choose the line you take wisely!
To improve your life, revive the mind by reading,
relax the body by prayers, and soothe the soul by
reciting Quran. Take time for yourself and put back
a little of what you take out of life. Control your
anger, and don’t give up hope. You must stop wasting
time worrying as all of these are whispers from
shaytan trying to distract you from the remembrance
of the One, true God, who shows you love
and blesses you. But what do we give in return?
Half hearted efforts, rushed prayers, little or no
thanks. Will our efforts really help us and be on
our side on judgement day or will it witness against
us?
One day we all will depart on a journey free of
cost. Don’t worry about seat reservations; it’s confirmed
and the flight is always on time. Our good
deeds will be our luggage, Islam will be our passport,
kalima will be our visa, and the grave will be
our waiting lounge. May you all travel to heaven 1st
class InshAllah.
Turbah or not?
We’ve all been faced with the situation. You’ve
finished praying and are just about to leave, when
someone innocently asks what you were prostrating
on. Of course, praying on a piece of dust may
seem to some like a form of Shirk, stone worshipping,
or just the classic Bid’ah. I mean, what’s wrong
with carpet? Isn’t Allah everywhere? This article
hopes to clear up all these misconceptions.
WHAT DID THE PROPHET (SAW) PRAY ON?
Our aim in life is to follow the Qur’an and the Sunnah.
The Prophet always prayed on earth, even
having a special mat, a “Khumra”, to prostrate on.
Sahih Bukhari Vol 1, Bk 7, No 331 (part):
Narrated Jabir bin 'Abdullah: The Prophet said…
“The earth has been made for me (and for my followers)
a place for praying and a thing to perform
Tayammum."
Sahih Bukhari Vol 1, Bk 12, No 798:
Narrated Abu Said Al-Khudri: I saw Allah's Apostle
prostrating in mud and water and saw the mark of
mud on his forehead.
Sahih Bukhari Vol 1, Bk 8, No. 376:
Narrates 'Abdullah bin Shaddad: Maimuna said,
"Allah's Apostle was praying while I was in my menses,
sitting beside him and sometimes his clothes
would touch me during his prostration." Maimuna
added, "He prayed on a Khumra (a small mat sufficient
just for the face and the hands while prostrating
during prayers).”
Sahih Bukhari Vol 1, Bk 8, No. 378:
Narrated Maimuna: Allah's Apostle used to pray on
Khumra.
WHAT IS A KHUMRA?
Ibn al Athir describes a Khumra as “a small mat
made from palm fibres or other material” and describes
it further as “like that which the Shi'ah use
for prostration.” [Talkhis al-Sihah, p. 81]
WHY THE SOIL FROM KARBALA?
Today, many of us carry Turbahs made of dust
from the land of Karbala. This is not obligatory
(you can pray on anything originating from earth
that is not edible or wearable), but this dust has a
special reverence described by the Prophet.
Umm Salma says: ‘I saw Husayn sitting in the lap
of his grandfather, the Prophet, who had a red
block of soil in his hand. The Prophet was kissing
the dust and weeping. I asked him what that soil
was. The Prophet said: "Gabriel has informed me
that my son, this Husayn, will be murdered in Iraq.
He has brought this earth for me from that land. I
am weeping for the suffering that will befall my
Husayn."’ Then the Prophet handed the dust to
Umm Salama and said to her: "When you see this
soil turn into blood, you will know that my Husayn
has been slaughtered." Umm Salama kept the soil in
a bottle and kept watch over it until she saw on
Ashura day, 10 Muharram 61AH, that it turned to
blood. Then she knew Husayn had been martyred.
[al-Hakim, al-Mustadrak, v4, p398]
[al-Dhahabi, Siyar alam al-nubala, v3, p194]
[Ibn Kathir, al-Bidayah wal-nihayah, v6, p230]
[al-Suyuti, Khasais al-kubra, v2, p450
[al-Suyuti, Jamal-Jawami, v1, p26]
[IbnHajr Asqalani, tahdhib altahdhib v2p346]
RESPECT TO THE TURBAH
As the hadith above shows, the land of Karbala is
more than just a piece of dust, rather a sign of Allah
(swt). And as the Qur’an says, “That (shall be so);
and whoever respects the signs of Allah, this surely is
(the outcome) of the piety of hearts.” (22:32)
Such is the importance of this sign of Allah (swt),
that Ayatollah Dastaghaib Shirazi includes disrespecting
the soil from Karbala in his book Greater
Sins. One might question how a piece of dust can
be a sign of Allah (swt). However, the Qur’an says:
“Surely the Safa and the Marwa are among the signs
appointed by Allah” (2:158) Hence if Safa and Marwah,
which are pieces of rock, are signs of Allah
(swt), why not the dust where the greatest sacrifice
took place?
In conclusion, as for kissing the turbah, this is again
seen by many as Shirk. However, this is analogous
to kissing Hajr al Aswad, which everyone agrees
was a Sunnah of the Prophet, as this hadith shows:
Sahih Bukhari Vol 2, Bk 26, No. 667:
Narrated 'Abis bin Rabia: 'Umar came near the
Black Stone and kissed it and said "No doubt, I
know that you are a stone and can neither benefit
anyone nor harm anyone. Had I not seen Allah's
Apostle kissing you I would not have kissed you."
finished praying and are just about to leave, when
someone innocently asks what you were prostrating
on. Of course, praying on a piece of dust may
seem to some like a form of Shirk, stone worshipping,
or just the classic Bid’ah. I mean, what’s wrong
with carpet? Isn’t Allah everywhere? This article
hopes to clear up all these misconceptions.
WHAT DID THE PROPHET (SAW) PRAY ON?
Our aim in life is to follow the Qur’an and the Sunnah.
The Prophet always prayed on earth, even
having a special mat, a “Khumra”, to prostrate on.
Sahih Bukhari Vol 1, Bk 7, No 331 (part):
Narrated Jabir bin 'Abdullah: The Prophet said…
“The earth has been made for me (and for my followers)
a place for praying and a thing to perform
Tayammum."
Sahih Bukhari Vol 1, Bk 12, No 798:
Narrated Abu Said Al-Khudri: I saw Allah's Apostle
prostrating in mud and water and saw the mark of
mud on his forehead.
Sahih Bukhari Vol 1, Bk 8, No. 376:
Narrates 'Abdullah bin Shaddad: Maimuna said,
"Allah's Apostle was praying while I was in my menses,
sitting beside him and sometimes his clothes
would touch me during his prostration." Maimuna
added, "He prayed on a Khumra (a small mat sufficient
just for the face and the hands while prostrating
during prayers).”
Sahih Bukhari Vol 1, Bk 8, No. 378:
Narrated Maimuna: Allah's Apostle used to pray on
Khumra.
WHAT IS A KHUMRA?
Ibn al Athir describes a Khumra as “a small mat
made from palm fibres or other material” and describes
it further as “like that which the Shi'ah use
for prostration.” [Talkhis al-Sihah, p. 81]
WHY THE SOIL FROM KARBALA?
Today, many of us carry Turbahs made of dust
from the land of Karbala. This is not obligatory
(you can pray on anything originating from earth
that is not edible or wearable), but this dust has a
special reverence described by the Prophet.
Umm Salma says: ‘I saw Husayn sitting in the lap
of his grandfather, the Prophet, who had a red
block of soil in his hand. The Prophet was kissing
the dust and weeping. I asked him what that soil
was. The Prophet said: "Gabriel has informed me
that my son, this Husayn, will be murdered in Iraq.
He has brought this earth for me from that land. I
am weeping for the suffering that will befall my
Husayn."’ Then the Prophet handed the dust to
Umm Salama and said to her: "When you see this
soil turn into blood, you will know that my Husayn
has been slaughtered." Umm Salama kept the soil in
a bottle and kept watch over it until she saw on
Ashura day, 10 Muharram 61AH, that it turned to
blood. Then she knew Husayn had been martyred.
[al-Hakim, al-Mustadrak, v4, p398]
[al-Dhahabi, Siyar alam al-nubala, v3, p194]
[Ibn Kathir, al-Bidayah wal-nihayah, v6, p230]
[al-Suyuti, Khasais al-kubra, v2, p450
[al-Suyuti, Jamal-Jawami, v1, p26]
[IbnHajr Asqalani, tahdhib altahdhib v2p346]
RESPECT TO THE TURBAH
As the hadith above shows, the land of Karbala is
more than just a piece of dust, rather a sign of Allah
(swt). And as the Qur’an says, “That (shall be so);
and whoever respects the signs of Allah, this surely is
(the outcome) of the piety of hearts.” (22:32)
Such is the importance of this sign of Allah (swt),
that Ayatollah Dastaghaib Shirazi includes disrespecting
the soil from Karbala in his book Greater
Sins. One might question how a piece of dust can
be a sign of Allah (swt). However, the Qur’an says:
“Surely the Safa and the Marwa are among the signs
appointed by Allah” (2:158) Hence if Safa and Marwah,
which are pieces of rock, are signs of Allah
(swt), why not the dust where the greatest sacrifice
took place?
In conclusion, as for kissing the turbah, this is again
seen by many as Shirk. However, this is analogous
to kissing Hajr al Aswad, which everyone agrees
was a Sunnah of the Prophet, as this hadith shows:
Sahih Bukhari Vol 2, Bk 26, No. 667:
Narrated 'Abis bin Rabia: 'Umar came near the
Black Stone and kissed it and said "No doubt, I
know that you are a stone and can neither benefit
anyone nor harm anyone. Had I not seen Allah's
Apostle kissing you I would not have kissed you."
Justice in the struggle
by Miqdaad Versi
Understanding the struggle of Imam Husayn (AS),
and the concept of justice in Islam, is all the more
important in Muharram, when truth and righteousness
were involved in an epic battled against tyranny,
oppression and injustice. "Was the struggle
of Imam Husayn (AS) just", although seemingly
simple and straightforward, is thus a pertinent
question that merits more discussion than one may
initially think. First, we must consider the definition
of justice and then distinguish between different
types of justice. Only when we have grasped the
basics of this concept, can we answer this question
with any level of confidence.
Justice is one of those rare concepts in life, which
everyone agrees upon: politicians and economists
(left or right wing), sociologists and philosophers,
as well as secular liberals and religious scholars.
Unfortunately, semantics is the only real common
ground, and justice, even in its most basic definition,
is a highly contentious issue.
Let us consider, for example, the idea that given the
existence of heaven and hell, “God”, in whatever
way you would describe Him, will put good people
into heaven. In actual fact, this simple idea is the
source of scholarly and intellectual discourse within
Islamic academia. One point of view states that
justice is actually defined by what Allah does and
were Allah to put a good person in the hellfire, that
would be just. On the other hand, others believe
that justice is an abstract, rational and deducible
notion, which Allah’s “actions” comply with. This,
however, then leads to the problematic inference
that Allah is constrained by His justice! It is thus
very clear that on a theoretical level, justice is neither
simple, nor straightforward but is actually very
complex.
What about on a practical level, which may in fact
be more relevant to the question at hand?
Throughout the world, justice is the banner under
which politicians rally their constituents. Social
justice in the UK is a prime example, and is
(theoretically at least) the backbone of the Labour
movement. In Iran, Ahmedinejad won the elections,
calling for justice for the poor. Islamist groups
throughout the world base their resistance movements
on their quest for justice. There is thus at
least an understanding of what justice means to
them. However, regrettably we almost always have
two opposing groups claiming justice is their territory.
Israel, for example, claims that its incursions
and assassinations, are part of its quest for justice
for the Jewish diaspora. At the same time, the Palestinians
use the slogan: “No justice, no peace”, as
the legitimacy for their continuing, military struggle.
If one were to give credence to both these points
of view, or to analogous struggles throughout the
world, we would be forced to conclude that justice,
at least to a certain extent, is a subjective concept.
Simplifying the problem to its fundamentals, consider
the situation of two people dying: a Muslim
and a non-Muslim. For Muslims, it is a compulsory
duty to save the Muslim – that is the just course of
action. For liberal humanists, their concept of justice
would not necessarily lead to the same solution.
Does this apparent lack of objectivity in understanding
justice mean that all those who claim justice
is on their sides, are in fact referring to their
subjective perception of justice, or is there in fact
some objective basis for justice? The “Declaration
of Human Rights” is part of the United Nations
legal framework, and internationalists would argue
that objective justice does exist and that these
rights constitute at least one part of it. The consensus
on these being fundamental rights, does give
some weight to this argument. The problem, however,
is that although all countries of the UN agree
to these principles, and most even claim to champion
justice, their actions with regards to human
rights are often inconsistent. How is this seeming
contradiction solved in world politics? It seems
that in practice, semantics plays an important role
and in most situations the argument is moved to an
area of subjective justice. Let me give two examples
to clarify what this means:
The whole world agrees that torture is unjust.
However, the US justifies “waterboarding” and
other so-called interrogation techniques in two
ways. Firstly, it claims that the definition of torture
is misunderstood and that their actions do not
constitute torture. This is pure semantics. Secondly,
they claim that their actions are justified
because, although it might be unjust to that individual,
this limited injustice results in safety for its
citizens, and is thus in an “overall sense” just. This
is an example of subjective justice.
The infamous former Prime Minister, Tony Blair
might argue that human rights are an essential
objective entitlement of any just people, and injustice
[contravening this “Declaration of Human
Rights”] would be an objectively just cause for war!
However, the obvious flaw in this logic is that although
the cause might be objectively just, aggressively
fighting others for it cannot be, as that infringes
on other people’s rights. It is therefore,
only subjectively just (consequently subjectively
unjust for opponents of the war).
The resultant conclusion is therefore, that the
existence and observance of objective justice does
not in fact have any consequence in reality, as semantics
and subjective justice take over. In light of
the above discussion, maybe a more astute question
would be:
“Was the struggle of Imam Husayn (AS)
objectively or subjectively just?”
[it must be noted that not being objectively just
does not detract from its moral legitimacy]
Further to the discussion on Tony Blair, one may
infer that although the cause may be objectively
just, fighting for it cannot be. However, this inference
would be logically flawed, as in fact the sensible
and rationally sound implication is that attacking
others to enforce objective justice cannot itself
be objectively just. This leaves an interesting question
with regards to defending oneself. There cannot
be a doubt that if someone was actively and
illegally, physically assaulting you, then defending
yourself is objectively justified. The extent of your
defence would be the next source of contention.
However, it would be reasonable to deduce that if
forced to choose between killing the aggressor
and being killed in this situation, the objectively
just course of action would be that which preserves
your innocent life.
What would be the implication of this for the third
Imam (AS)? It is indisputable that it was not Imam
Husayn (AS), together with his followers and family,
who started a war against the corrupt leadership
of the Muslim Ummah, rather it was Yazid
who ordered the forced pledge of allegiance and
refused them an alternative to being killed. The
popular Shi’i view portrays Imam Husayn (AS) as
an infallible leader who was not seeking political
power. Based on this, if one were to infer that he
did not constitute a threat to the security of the
state, then there is no doubt that the slaughter of
Imam Husayn (AS), together with his family and
supporters, represents one of the most striking
examples of objective injustice in Islamic history.
Understanding the struggle of Imam Husayn (AS),
and the concept of justice in Islam, is all the more
important in Muharram, when truth and righteousness
were involved in an epic battled against tyranny,
oppression and injustice. "Was the struggle
of Imam Husayn (AS) just", although seemingly
simple and straightforward, is thus a pertinent
question that merits more discussion than one may
initially think. First, we must consider the definition
of justice and then distinguish between different
types of justice. Only when we have grasped the
basics of this concept, can we answer this question
with any level of confidence.
Justice is one of those rare concepts in life, which
everyone agrees upon: politicians and economists
(left or right wing), sociologists and philosophers,
as well as secular liberals and religious scholars.
Unfortunately, semantics is the only real common
ground, and justice, even in its most basic definition,
is a highly contentious issue.
Let us consider, for example, the idea that given the
existence of heaven and hell, “God”, in whatever
way you would describe Him, will put good people
into heaven. In actual fact, this simple idea is the
source of scholarly and intellectual discourse within
Islamic academia. One point of view states that
justice is actually defined by what Allah does and
were Allah to put a good person in the hellfire, that
would be just. On the other hand, others believe
that justice is an abstract, rational and deducible
notion, which Allah’s “actions” comply with. This,
however, then leads to the problematic inference
that Allah is constrained by His justice! It is thus
very clear that on a theoretical level, justice is neither
simple, nor straightforward but is actually very
complex.
What about on a practical level, which may in fact
be more relevant to the question at hand?
Throughout the world, justice is the banner under
which politicians rally their constituents. Social
justice in the UK is a prime example, and is
(theoretically at least) the backbone of the Labour
movement. In Iran, Ahmedinejad won the elections,
calling for justice for the poor. Islamist groups
throughout the world base their resistance movements
on their quest for justice. There is thus at
least an understanding of what justice means to
them. However, regrettably we almost always have
two opposing groups claiming justice is their territory.
Israel, for example, claims that its incursions
and assassinations, are part of its quest for justice
for the Jewish diaspora. At the same time, the Palestinians
use the slogan: “No justice, no peace”, as
the legitimacy for their continuing, military struggle.
If one were to give credence to both these points
of view, or to analogous struggles throughout the
world, we would be forced to conclude that justice,
at least to a certain extent, is a subjective concept.
Simplifying the problem to its fundamentals, consider
the situation of two people dying: a Muslim
and a non-Muslim. For Muslims, it is a compulsory
duty to save the Muslim – that is the just course of
action. For liberal humanists, their concept of justice
would not necessarily lead to the same solution.
Does this apparent lack of objectivity in understanding
justice mean that all those who claim justice
is on their sides, are in fact referring to their
subjective perception of justice, or is there in fact
some objective basis for justice? The “Declaration
of Human Rights” is part of the United Nations
legal framework, and internationalists would argue
that objective justice does exist and that these
rights constitute at least one part of it. The consensus
on these being fundamental rights, does give
some weight to this argument. The problem, however,
is that although all countries of the UN agree
to these principles, and most even claim to champion
justice, their actions with regards to human
rights are often inconsistent. How is this seeming
contradiction solved in world politics? It seems
that in practice, semantics plays an important role
and in most situations the argument is moved to an
area of subjective justice. Let me give two examples
to clarify what this means:
The whole world agrees that torture is unjust.
However, the US justifies “waterboarding” and
other so-called interrogation techniques in two
ways. Firstly, it claims that the definition of torture
is misunderstood and that their actions do not
constitute torture. This is pure semantics. Secondly,
they claim that their actions are justified
because, although it might be unjust to that individual,
this limited injustice results in safety for its
citizens, and is thus in an “overall sense” just. This
is an example of subjective justice.
The infamous former Prime Minister, Tony Blair
might argue that human rights are an essential
objective entitlement of any just people, and injustice
[contravening this “Declaration of Human
Rights”] would be an objectively just cause for war!
However, the obvious flaw in this logic is that although
the cause might be objectively just, aggressively
fighting others for it cannot be, as that infringes
on other people’s rights. It is therefore,
only subjectively just (consequently subjectively
unjust for opponents of the war).
The resultant conclusion is therefore, that the
existence and observance of objective justice does
not in fact have any consequence in reality, as semantics
and subjective justice take over. In light of
the above discussion, maybe a more astute question
would be:
“Was the struggle of Imam Husayn (AS)
objectively or subjectively just?”
[it must be noted that not being objectively just
does not detract from its moral legitimacy]
Further to the discussion on Tony Blair, one may
infer that although the cause may be objectively
just, fighting for it cannot be. However, this inference
would be logically flawed, as in fact the sensible
and rationally sound implication is that attacking
others to enforce objective justice cannot itself
be objectively just. This leaves an interesting question
with regards to defending oneself. There cannot
be a doubt that if someone was actively and
illegally, physically assaulting you, then defending
yourself is objectively justified. The extent of your
defence would be the next source of contention.
However, it would be reasonable to deduce that if
forced to choose between killing the aggressor
and being killed in this situation, the objectively
just course of action would be that which preserves
your innocent life.
What would be the implication of this for the third
Imam (AS)? It is indisputable that it was not Imam
Husayn (AS), together with his followers and family,
who started a war against the corrupt leadership
of the Muslim Ummah, rather it was Yazid
who ordered the forced pledge of allegiance and
refused them an alternative to being killed. The
popular Shi’i view portrays Imam Husayn (AS) as
an infallible leader who was not seeking political
power. Based on this, if one were to infer that he
did not constitute a threat to the security of the
state, then there is no doubt that the slaughter of
Imam Husayn (AS), together with his family and
supporters, represents one of the most striking
examples of objective injustice in Islamic history.
My Chest is Redder than Yours!
by Mohsin Asharia
I would like to take this opportunity to offer my
condolences to the whole Muslim community on
the anniversary of the merciless killing of Imam
Husayn (as) and his pious family and companions,
about which the Prophet (saw) said:
“Surely, there exists in the hearts of the believers,
with respect to the martyrdom of
Husayn (as), a heat that never subsides”
(Mustadrak al ‑ Wasail v10 p318).
Hence we must old onto this tradition of remembering
Imam Husayn (as) and his companions, for
no-one has, or will, suffer the way they did.
It is perfectly valid, and desirable, to mourn for
Imam Husayn (as) during Muharram. After all, several
narrations speak of the reward of doing so,
such as the following by Imam Ridha (as):
“Should you weep for Husayn (as) in the
measure that tears roll down your cheeks,
Allah would forgive all the sins committed by
you, whether they be the great sins or the
small sins and whether they be meagre or
immense.” (Amali Saduq, p111)
Thankfully, we often see this mourning of Imam
Husayn (as) accompanied with the reduction in our
sins. Backbiting, music and haram gatherings are out
of bounds, and a more serious and humble tone
overcomes us. I think it is fair to say that we all
become better people during this period. What we
now need to work on is retaining these advantageous
traits within us for the whole year.
You know what I’m talking about. As soon as the
40 days are up, the dust is wiped off the CD player
and we can forget about Imam Husayn (as) for
another eleven months. It goes against the whole
essence of the sacrifice. That is what the 6th Imam
(as) meant when he said “Every day is Ashura,
every land is Karbala”. The Imam died so we
could practise Islam in its true form for the whole
year, yet what we seem to be doing is following
Yazid for eleven months of the year and Imam
Husayn (as) for one!
It is extremely saddening to see that we beat ourselves
so hard and complain when Matam ends 23.4
seconds early, then go and commit sins throughout
the rest of the year! Sure, Matam for Imam Husayn
(as) is extremely beneficial, but what is much more
beneficial is to make a positive change in ourselves.
On the Last Day, we won’t be judged on how red
our chests became on Ashura night, rather on how
well we followed the life of the Imams (as).
I would like to take this opportunity to offer my
condolences to the whole Muslim community on
the anniversary of the merciless killing of Imam
Husayn (as) and his pious family and companions,
about which the Prophet (saw) said:
“Surely, there exists in the hearts of the believers,
with respect to the martyrdom of
Husayn (as), a heat that never subsides”
(Mustadrak al ‑ Wasail v10 p318).
Hence we must old onto this tradition of remembering
Imam Husayn (as) and his companions, for
no-one has, or will, suffer the way they did.
It is perfectly valid, and desirable, to mourn for
Imam Husayn (as) during Muharram. After all, several
narrations speak of the reward of doing so,
such as the following by Imam Ridha (as):
“Should you weep for Husayn (as) in the
measure that tears roll down your cheeks,
Allah would forgive all the sins committed by
you, whether they be the great sins or the
small sins and whether they be meagre or
immense.” (Amali Saduq, p111)
Thankfully, we often see this mourning of Imam
Husayn (as) accompanied with the reduction in our
sins. Backbiting, music and haram gatherings are out
of bounds, and a more serious and humble tone
overcomes us. I think it is fair to say that we all
become better people during this period. What we
now need to work on is retaining these advantageous
traits within us for the whole year.
You know what I’m talking about. As soon as the
40 days are up, the dust is wiped off the CD player
and we can forget about Imam Husayn (as) for
another eleven months. It goes against the whole
essence of the sacrifice. That is what the 6th Imam
(as) meant when he said “Every day is Ashura,
every land is Karbala”. The Imam died so we
could practise Islam in its true form for the whole
year, yet what we seem to be doing is following
Yazid for eleven months of the year and Imam
Husayn (as) for one!
It is extremely saddening to see that we beat ourselves
so hard and complain when Matam ends 23.4
seconds early, then go and commit sins throughout
the rest of the year! Sure, Matam for Imam Husayn
(as) is extremely beneficial, but what is much more
beneficial is to make a positive change in ourselves.
On the Last Day, we won’t be judged on how red
our chests became on Ashura night, rather on how
well we followed the life of the Imams (as).
Muharram Editorial
by Sajida Alidina
So with every passing year this month comes
back again and again where our mosques and
centres are swathed in black, where we commiserate
and mourn where we cry and grieve
for the personality’s integral to our faith. But
what does Muharram mean for each of us on
a personal level?
Muharram for me is a time for activity. A time
where we need to get up and implement what
we know. Where we learn from the tragedy
of Kerbala - this great landmark in history and
then go out there and put all the different
messages into practice.
Let me explain - Ramadhan has come and
gone, where we’ve cleansed our bodies and
minds, been revived physically, we’ve spiritually
elevated our souls to move forward. After
this we go through the Hajj period, where on
Arafat we repent, we purify our souls, we
connect to our Lord realise our existence and
then celebrate our rebirth and clean slate after
this – we come to Muharram.
This Muharram where we listen to the stories
of our Aimmah, about their bravery, their
struggle for truth, their submitance to the
Almighty and their personal struggle towards
excellence of character. It is then incumbent
on each and every one of us to take these
very messages into our lives, embed them into
our souls and move forward, with each step
emulating the examples of these personalities.
And yes, surely Muharram comes and yet
again our centres are filled. Youth and elders
alike flock to shed tears over the Ahlul Bayt
(as). For 10 days we struggle to find parking,
we struggle to find places to sit in lectures, we
mourn together, we elevate our souls together,
we eat together, we pray together,
and then the Majalis are over and so is our
participation to our Deen.
What happens to us as soon as the black
clothes come off? Do we forget the remembrance
of Husayn (as)? Does the tragedy disappear
only to come to light again when the
dark moon of Muharram once again rises? Do
tears form in our eyes over our divine role
models for simply 1 or 2 months? When did
we become such seasonal Muslims?
Are these questions ones that are in our
minds? Yes they should be for without questioning
ourselves we have no room for progression
and of course the very essence of
being a Muslim is being one who develops
themselves and progresses.
With the central theme of the message of
Kerbala being that of Jihad it is imperative that
we realise our role in this jihad. It’s been
rightly said, Every day is Ashura, Every land is
Kerbala – it is with this in mind that we realise
that the jihad is not over simply by the sacrifice
of Imam Husayn and his pure progeny.
Moreover this jihad is a reminder for us to
pull our socks up and to keep the struggle
going both on an individual level as on a community
level.
So as we come together as a community, as
the youth of Imam Mehdi (may Allah hasten
his reappearance), let us come together as
one – with the same aim- that being to put
into practice all that comes from the messages
of Kerbala. Remember this is our time to act
– let’s stop being seasonal Muslims and bring
about our own revelations within ourselves.
Illtemase dua
So with every passing year this month comes
back again and again where our mosques and
centres are swathed in black, where we commiserate
and mourn where we cry and grieve
for the personality’s integral to our faith. But
what does Muharram mean for each of us on
a personal level?
Muharram for me is a time for activity. A time
where we need to get up and implement what
we know. Where we learn from the tragedy
of Kerbala - this great landmark in history and
then go out there and put all the different
messages into practice.
Let me explain - Ramadhan has come and
gone, where we’ve cleansed our bodies and
minds, been revived physically, we’ve spiritually
elevated our souls to move forward. After
this we go through the Hajj period, where on
Arafat we repent, we purify our souls, we
connect to our Lord realise our existence and
then celebrate our rebirth and clean slate after
this – we come to Muharram.
This Muharram where we listen to the stories
of our Aimmah, about their bravery, their
struggle for truth, their submitance to the
Almighty and their personal struggle towards
excellence of character. It is then incumbent
on each and every one of us to take these
very messages into our lives, embed them into
our souls and move forward, with each step
emulating the examples of these personalities.
And yes, surely Muharram comes and yet
again our centres are filled. Youth and elders
alike flock to shed tears over the Ahlul Bayt
(as). For 10 days we struggle to find parking,
we struggle to find places to sit in lectures, we
mourn together, we elevate our souls together,
we eat together, we pray together,
and then the Majalis are over and so is our
participation to our Deen.
What happens to us as soon as the black
clothes come off? Do we forget the remembrance
of Husayn (as)? Does the tragedy disappear
only to come to light again when the
dark moon of Muharram once again rises? Do
tears form in our eyes over our divine role
models for simply 1 or 2 months? When did
we become such seasonal Muslims?
Are these questions ones that are in our
minds? Yes they should be for without questioning
ourselves we have no room for progression
and of course the very essence of
being a Muslim is being one who develops
themselves and progresses.
With the central theme of the message of
Kerbala being that of Jihad it is imperative that
we realise our role in this jihad. It’s been
rightly said, Every day is Ashura, Every land is
Kerbala – it is with this in mind that we realise
that the jihad is not over simply by the sacrifice
of Imam Husayn and his pure progeny.
Moreover this jihad is a reminder for us to
pull our socks up and to keep the struggle
going both on an individual level as on a community
level.
So as we come together as a community, as
the youth of Imam Mehdi (may Allah hasten
his reappearance), let us come together as
one – with the same aim- that being to put
into practice all that comes from the messages
of Kerbala. Remember this is our time to act
– let’s stop being seasonal Muslims and bring
about our own revelations within ourselves.
Illtemase dua
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