AzadariAzadariAzadariAzadari

(Mourning and Lamentations)

A Movement by A Movement by A Movement by A Movement by

Lady Zainab (s.a)Lady Zainab (s.a)Lady Zainab (s.a)Lady Zainab (s.a)

By: Syed Jawad Naqvi

Translated by:

Syed A V Rizvi

Preface

The book in your hand is another marvel of the works of Ustad

Syed Jawad Naqvi. The event of Karbala and Ashura which is an

ocean with its pearls placed deep inside can only be explored by

those who are totally melted on the line of thoughts of Imam

Khomeini (r.a) and work towards revolutionizing the social spirit of reformation in societies that are victim of social and communal

diseases. This was the mission of Imam Hussain (a.s), the path of

Doyen of Martyrs and the true essence of the journey of the

captives from Karbala to Kufa to Damascus. This journey of the brave sister of Hussain ibn Ali (a.s) transformed it into a

movement which looked like and was aimed to be turned into a

journey of poor, weak and fatigued captives. The sermons of Lady

Zainab (s.a) painted with the blood of Hussain and his holy

companions shook the nation and the throne of Yazeed. It was the efforts of the son and daughter of Fatima and Ali (a.s) that

made Karbala an everlasting Hamasa and foiled all attempts in

different era’s to change this event into a family battle or an

event only worthy of commemorations, earning rewards and

getting expiation of sins.

This book is a translation of three articles written by Ustad Syed

Jawad Naqvi in the Mohurrum-Safar Issue of his bi-monthly

magazine Mashrabe Naab (An Immaculate vision). This book also has the last chapter which is the translation of one other lecture.

All the four chapters in this book are aimed to awaken the reader

and create a pain in his heart towards the atrocities in his era

that are a mirror of image of what has happened at the time of

Imam Hussain (a.s). Under the light of moves of Imam Hussain (a.s), his words and character this book convinces the reader that

when situations around you are same as it was during the time of

Hussain ibn Ali (a.s) and Zainab ibn Ali (a.s) then you also need

to present the same character as presented by the people of

Karbala. There is no justification or excuse that would be accepted for remaining silent and not doing anything when

tyrants rule the societies, when lakes and water streams turn red

with the blood of innocents.

The first chapter of this book which is the theme of the book

expresses and exposes the true essence of Azadari which is a

movement of justice towards eradication of injustice and

oppression. In Chapter 2, titled as the Message of Ashura this books delivers a key message of Ashura which if not understood

becomes the primary source of stagnancy and lack of movement.

The third chapter on Hamasa-e-Hussain presents the true title

and subject of the event of Karbala which has become a victim of

distortions and has turned into something else other than something related to a movement. The fourth chapter is on the

same lines as that the third chapter but with a historical analysis

of the circumstances that leads to people loosing hopes and

coming under pressure resulting into stillness.

This book is another gem and is a work not just limited to Shiite

but it is a book for entire Muslim Ummah and in fact for all those

human beings who have some values alive inside them.

I am thankful to Allah (s.w.t) for once again blessing me with this

great opportunity to become a means of conveying this message

of truth, awakening and movement to the English speaking

community.

“O Allah, whenever there is a need for service towards your

religion, give me preference and consider me as foremost as a

means to deliver.” Imam Sajjad (a.s)

Table of Contents

1. Chapter 1: Azadari – A movement by Lady Zainab (s.a) 2. Chapter 2: The Message of Ashura 3. Chapter 3: Hamasa –e- Hussain 4. Chapter 4: Perseverance (Istiqamat) – A Lesson from

Karbala 5. Appendix: The Sermon of Mina

Chapter 1

Azadari (Mourning and Lamentations)

A movement by Lady Zainab (s.a)

Allah (s) has gifted Muslims and specifically Shia Muslims several

bounties and abundant opportunities about which we lack recognition (Maarifat). Due to lack of recognition we do not

realize the value of these bounties and as a result we are not

getting benefited by the effects of these bounties on us. The

biggest of all bounties is that Allah (s) has given us the

recognition of his essence and made us believers in God, by presenting us the proofs of his oneness he has made us

monotheists, by teaching us the ways of his worship he has made

worshippers, his kindness and generosity has guided us with the

lamp of Prophethood, he has given us a pure religion like Islam,

he has descended a book like Holy Quran, he has made us followers of Holy Prophet (s.a.w.s) and has granted us love and

obedience of the progeny of Holy Prophet (s.a.w.s), and apart

from this there are thousands of other bounties given to us which

we are completely negligent about and hence we are not

appreciative and grateful of these bounties; but sill Allah (s) has not abandoned us from these bounties. Allah (s) has granted us

thousands of opportunities; the significance and value of which is

not known to us due to which we are not getting benefitted by

these opportunities given to us though some of the opportunities are such that they suffices the need for making up our hereafter.

One of the bounties amongst these is the Azadari (mourning and

lamentations gatherings) of Doyen of martyrs (a.s) which majority of Muslims are not acquainted with, some have become

victims of doubts and fabrications and with utmost grievances

there are few who out of ignorance have become enemies of

Azadari. Even those who have accepted and perform Azadari are

also not well acquainted with its reality and are unaware of it

status and esteemed position. Opportunities, spare time and

bounties are wasted due to being unappreciative and the punishment for such deeds is very severe from Allah (s) because

the losses due to wasting opportunities are very high and

specifically for those opportunities whose availability has been an

outcome of stringent efforts, sacrifices and hardships. Allah (s)

does not tolerate negligence and abandonment of such bounties for which great capital has been consumed.

The opportunity of Azadari has not come to us easily; for this the

greatest capital of universe has been spent; for this the purest of beings have suffered unimaginable calamities by the hands of

impure beings.

If the recognition (Maarifat) of Azadari is acquired than becoming an Azadar would never be considered as a shortcoming it would

be something prestigious. The Azadar will then realize the great

reality with which he is associated and he will also become aware

about his responsibilities. Any level of expression of gratefulness

would be considered less for those who have received this great opportunity of Azadari and god forbid if they become the cause of

any damage to Azadari then there won’t be a crime greater than

this. It is essential to understand that human being cannot fulfil

the rights of anything without its recognition; without recognition an action does not meets its objective and it does not gets

delivered the way it has to be delivered.

For actions without recognition (Maarifat) Ali (a.s) says

غرھمی الع������الم و بتنس��������������کہ الناس يغش فالجاھ�������ل متنسک وجاہ��ل متھتک ع���الم یظھر قص�����م بتھتکہ

“Two persons have broken my back; a Scholar without deeds and an ignorant performer of deeds.”

Ali (a.s) says that; both the scholar who has knowledge but is not

making his knowledge practical and that ignorant being who is performing actions but without knowledge and recognition have

broken my back. The meaning of breaking back of an Imam is

breaking the back of religion. The outcome of the actions of both

the Scholar without actions and actions without knowledge is same; that is both become the cause of defaming religion,

distancing people from Islam and breaking the back of the

Leader. Any action performed with recognition (Maarifat) gives

results whereas even for the entire life if something is done

without recognition (Maarifat) it gives no results. If two units of prayers are performed with recognition it will give results

whereas if prostration is done for entire life without recognition it

won’t give any results. If a person with recognition just looks at

the Holy Kaaba he will get the results whereas a person without recognition keeps on circling around the Holy Kaaba for his entire

life then also he won’t get results. Similarly if Azadari is done with

recognition (Maarifat) it will give results but if done without

recognition it won’t be effective.

Thus every act has to be performed with recognition (Maarifat);

shed tears but with recognition, beat your chest but with

recognition, recite elegies and poems of grief but with

recognition, recite the virtues of Ahlulbayt (a.s) but with recognition and organize Majalis and calamities oration but with

recognition. All these dealings have to be with recognition and if

actions are performed with right knowledge and recognition then

no one can snatch these from you but if they are done without

recognition than any one can easily snatch it away from you by creating little doubts about your action, sometimes by deceit,

sometimes by misguidance and sometimes by making you sleep.

If a person sleeps then all his goods are in danger and generally

people are robbed while they are sleeping. Those who go to sleep

on airports and railways station their goods are lost and when they wake they find that they are robbed and there are some

fools who might feel happy that now they don’t need to carry

their luggage.

Iqbal had this complaint from his community. Allama Iqbal says:

رہا جات����ا ک���ارواں مت���اع یناک������ام وائ����ے

ره جات����ا اںیز احس���اس س���ے دل ک����ے ک����ارواں ا

Woe on failures! The goods of caravan was getting lost

And the caravan kept on loosing the feelings of loss

It is a pity that the goods of the caravan are lost but more than

this it is pitiful that the caravan does not even feel that their

goods are lost.

Azadari is the custom of the great Lady Zainab (s.a.) and this

great custom has two dimensions; one dimension is that of its

benefits and second dimension is that of the purpose in it. The

benefit of Azadari is rewards (Thawaab) but the purpose of Azadari is something else. We need to come towards the purpose

of mourning and lamentations which brings us towards worship

and religion. Even if we do not intend to earn rewards still we get

rewards but a purpose cannot be acquired until we intend for it.

Purpose itself means something that is acquired with intention and cannot be acquired without intention. Rewards can be

acquired without recognition (Maarifat) but purpose cannot be

acquired without recognition.

Azadari – A movement

The custom of Azadari (mourning and lamentations) is a

movement. Azadari in its essence, existence and reality is a movement. A movement is getting something into a state of

motion. This means if something has a function of motion and it

has left its function becoming stagnant; then if something else

comes and brings it into motion then this is known as a

movement. Allah (s) has made human being such that he should be continuously in the state of movement and this movement is

towards divinity. The Holy Quran has termed human being as an

Emigrant towards Allah:

ھیفم�����2ق کدحا ربک یال ادحک انک ا-نس������ان ايھا ای

“O human being! You are going towards your Lord; you are in the

state of movement towards your creator” (Surah Inshiqaq – Ayah 6)

The life of human being is in movement; if movement stops

human being dies. If the movement of heart stops the body dies.

This is one movement which if stops human being dies but there are several other types of movements also that also results into

different types of deaths. Silence, Calmness and Stagnancy are

also deaths. This means if the movement of heart stops then it is

death and the soul of human being is also in state of movement

which also if it stops then this is death. Similarly human society is also alive due to movement and a society also dies if movement

stops. The nation (Ummat) is also alive due to movement and if

the movement stops then the nation also suffers death. Religion

and Ideologies are also alive due to movement and without

movement religion also dies. The world of existence is also surviving due to movement and without movement the entire

world would be destroyed. Stagnancy and Silence are the other

names of death itself. Water is the best example to understand

the relationship of movement with life and stagnancy with death.

Water which is the fundamental element of survival for

everything itself is alive due to movement. If movement stops

then water also dies. The life of water lies in its flow, till the time

it is moving it is alive if it stops it dies. The stagnant water is termed as a still pond or a creek in which rain water, flood water

and dirty streams of water fall but there is no exit. Since there is

no exit the accumulated water dies. In Persian there is a precise

name for this, it is called as “Murd-Aab” that is dead water. In this water there is no life or existence; in fact if this water is fed

to someone his life will also end. If dead water is served to a

living being it kills the living being as well. The signs of dead

water are the presence of two types of creation inside it; one is

frogs and second Leeches.

Leech is a pest living in still ponds and dirty creeks whose job is

to get stuck to the body of animals and other creatures and suck

their blood. It is said that this small pest is capable of sucking blood ten times its weight and it is used sometimes to suck dirty

blood out of human body. The work of frog is just to speak and

make noise. Its main occupancy is to make noise and generate

useless tones. Wherever these two creations are found in

abundance than that water is definitely dead.

The example of human society is also similar; if there is

movement it is alive, if it develops stagnancy then it dies. Dead

society is like a dirty water pond which develops leeches, frogs, harmful insects and damaging germs. Criminals are present in

abundance in dead societies, corruption and indecencies are

common, the market of evils is hot, robbing and cheating is

common, assassinations, murders and terrorism becomes something normal and above all this there are those fraudsters

who suck the blood out of dead communities thus making the

community weak and they themselves prosper. This society gives

birth to a Class system and due to which few leeches becomes

the owner of all the capital, wealth and resources. Feudalism is the inheritance of dead societies. In a feudal system the blood of

entire society is drained out and an ordinary person can’t even

get his daily necessities thereby the ability of movement comes to

an end.

The Holy Quran has specified wealth and resources as the means

of movement for a society; it carries the status of the backbone

for a society. A person whose backbone breaks is not in a

position to stand and move. Similarly if the wealth of the society is looted and gets inside the pocket of few capitalists then that

society also does not remains in a position of movement, touches

ground, becomes abased and poor. The Quran has referred to

this state as downtrodden (Miskeen) that is when a community

turns low and is not willing to get into movement. When capitalists gather wealth for their ten forthcoming generations

then the existing generation of the nation does not even gets

enough to eat and drink. The wealth that is looted out from the

fulfilment of basic necessities of the people is spent on the

luxuries and lavishness of capitalists and feudalist. The people of

that society who are not able to acquire their daily necessities loose their ability of movement and uprisings; the clouds of death

are always hovering on their heads; humiliation and poverty

becomes their fate. If this state develops in a community then

this does not ends easily in fact it passes over to its coming

generations. The children of beggars are also beggars the way the children of feudalist are also feudalist. Today majority of the

Muslim countries and people are in a downtrodden state for this

reason; they have inherited poverty from their previous

generation.

The other creations like leech and frogs are found in abundance

in a stagnant society. In a static and stagnant society people

who just talk a lot are found in abundance but they have no practical character. The politicians are contented by just issuing

statements rather than doing some practical politics. The rulers

don’t take any practical steps and just fool the people by making

promises. The religious leaders also are contented with big words

and soulless speeches. The enlightened intellectuals consider criticism as enough whereas the people only raise slogans. These

are all the traits of frogs which it acquires from its life in a pond.

There are big claims made in stagnant and non motion communities but it lacks actions. Everywhere claimants are found

but they all lack sincerity in their claims. Some claim to be

standard bearers (or leaders) of the community, some are

claimant of being most pious, some claim to possess best

abilities, some claim to be utmost sincere, some claim to be servants of community, some claim to be religious, some as

nationalist but behind these hollow and heartless claims is

nothing other than lies, deceit, fraud and hypocrisy. If the people

get deceived by these speeches and claims; and feel happy that

their circumstances are going to change by these words then apart from being illusion it is nothing. This is like a troubled

person who feels happy on listening to noises of frogs and thinks

that a big group is coming for his help. The political and religious

frogs cannot be relied upon for the survival of any community.

In stagnant and non moving water there is another dangerous

creation found which is not visible by naked eyes and it needs a

microscope to see them. These creations are the germs that

spread diseases. We should remember that germs are generally born in dirty and stagnant water. There are two types of germs;

one group of germs is known as bacteria and other as virus. Both

of these spread diseases but their method of attack are different.

A bacterium enters inside the body and brings down the energy

of the body, it prevents food from entering the body and it absorbs the food itself or wastes it. The method of attack by virus

is different; it enters inside the body and damages the system of

the body. It takes control of different functions of the body and

this is the reason that treating viruses is more difficult.

Such germs get birth inside dead communities and societies as

well. Some of them are like bacteria spreading social and

communal diseases whereas some others are like viruses who

make the society non functional. Those who take bribes act like bacteria. The thieves, usurpers and dacoits block or waste the

energy of the society but those who enter inside sensitive

community centres and important social organizations taking

control of the social system are the social viruses. They acquire political, communal, educational, religious and cultural positions

and make the entire community non functional. Dead

communities and societies are victims of these calamities.

An important question that arises over here is that if a society or a community dies and develops all these diseases due to

stagnancy and lack of movement then how to save this society?

How can they get salvation? Several individuals and groups have

answered this question. Many social thinkers have passed away and have presented different visions and formulas on giving

salvation to humanity. Everyone has thought by their own mind

and whatever they have thought in this way and their efforts are

appreciative but these visions and thoughts can never give life to

dead communities. In order to bring back dead communities to

life first we need to see why it has become dead? A society dies

when the movement inside it stops. If lack of movement is its death then in order to bring it back to life we need to develop

movement inside it; and once it gets into movement gradually it

will get life inside it. It is similar to what is done when the heart

stops beating. When the heart stops to beat or become weak

then several ways are adopted to bring it back to life; like artificial breathing, pressure is applied on the chest to pump the

heart so that it gets back into movement again. When the heart

starts to beat the signs of life become evident; and everyone gets

a smile on their face because a beating heart is a sign of life and survival. By starting the heart beat again the patient gets another

life and his existence has been returned to him. But when a

nation dies what has to be done? A nation also dies because of no

movement. Thus to bring back to life a dead nation we need to

develop movement inside it so that the stagnancy and silence of the nation can be broken. Its silence should be broken and waves

of turbulence should be developed inside it. It should turn into a

flood and a hurricane should be created inside this stagnant

water.

The way Allama Iqbal has excellently identified the disease of the

nation and had given the formula for its salvation. In Allama’s

opinion the disease of the nation is that the movement inside it

has stopped and due to which this nation has become dead and hence there is a need to bring it back to life. Allama Iqbal says in

Zarb-e-Kaleem:

دوب�����اره ک����ر زن���ده اس���ے ہ��ے ںین���ہ دل مرده دلیهی ک����ہ چاره ک����ا کہ����ن مرض ک����ے امت����وں ہ��ے

افس���������ونہےی ہ��ے س�����کوں هی ہ�ے س�����کوں پ����ر ت��������رابحر کن������اره یخراب ن���ہ طوف����اں ن���ہ ہ��ے نہن����گ ن���ہ

ہ�ے ںین���ہ آش�����نا یاب�����ھ س���ے آس��مان ریض��م ت����و س�������تاره غمزهء تجھ�����ے کرت�������ا ق���رار ب����ے ںین���ہ

A dead heart is not a heart; bring it back to life again

For this is the cure of the disease of the Ummah

Your sea is calm, is this calmness or magic?

Nor are big fishes, no storm nor is your shore disturbed

You are not acquainted with the land and sea

Neither does the delicate signs of stars makes you restless

A dead heart is not a heart at all and it should be brought back to

life because its survival lies in its movement (beats). A heart is

called heart because it is alive and beats; and the cure for the

long time sickness of the nations lies in this. The primordial disease of the nation (Ummah) is the lack of movement in it due

to which it dies and the cure for a disease like death of a

community is bringing it back to life. Allama addresses his

community and says that your sea is calm and I don’t understand whether it is calmness or some magic (because a sea can never

be calm) because it has no sea creature or big fishes, I don’t see

any storm or turbulence inside you and neither your shore and

beach is disturbed (affected by calamities).

What Allama intends to say is that a nation (Ummat) and

community is like a sea and the survival of a sea is in tides and

turbulences. A lively sea is that in which there are storms, waves,

tides, hurricanes; it should have big fishes like sharks and whales. A sea is that whose beaches and shores are disturbed

due to splashes of waves and tides. Silence and calmness is

death of a sea and the sea which has no fishes inside it is a dead

sea; the sea whose shores are untouched and relaxed is a dead

and stagnant sea. Silence in a sea is an indication of some magic because it is against the temperament of the sea.

Communities and nations are also like sea whose survival is in

movement, storms, turbulence and unrest. Silence and stagnancy

is death of communities. The sign of a dead community is that great personalities and leaders are not born in such communities

but instead leeches, frogs and germs are born. The shores of

dead communities are luxurious that is just concerned with make

ups and decorations. This physician of the nation (Ummat)

addresses them and says till date you are not acquainted with the secrets and inner side of the skies. The delicate indications of the

stars don’t make you restless. This means that today the global

incidents, circumstances and different affairs are sending delicate

signals to you but you have no sensations left inside you. The messages behind these signals are not developing the pain and

restlessness inside you.

Iqbal address the students of his nation and says:

طوف����اں س����ے آش����نا ک����ر دے یخ���دا تجھ���ے ک���س

ںیں اض���طراب ن���ہیموجوں م یرے بح����ر کیک����ہ ت

May Allah indulge you in some storm,

The tides of your sea is not having any turbulence

This means you are a sea but without waves and if some tide

rises then also it is not having turbulence and turmoil in it but

instead your waves are lifeless and soulless. You neither possess high courage, nor your missions are esteemed and you don’t

intend to take any step towards high goals and missions.

He says in Armaghane Hijaz

ں ہ��ےیوں ن���ہیں طوف����اں کیا میرے دریت

ں ہ��ےیوں ن���ہیمس����لمان ک یریت یخود

Why there is no storm in your sea

Why can’t I see your self inside you, O Muslim!

Since we are now aware that the treatment of dead nations lies in

creating movement inside them, developing storms in their calm

seas and to create turbulence in the waves of dead communities; the question that arises now is how to create this movement,

storm and turbulence? And who can do this great work? The

answer to this is the miracle that Allah (s) granted to Prophet Isa

(a.s) to blow life in dead bodies. Prophet Isa (a.s) by the

permission of Allah(s) used to bring back to life someone whose body dies and his heart beat stops. Thus we can say that Allah (s)

has made the Son of Maryam (a.s) the saviour of dead bodies;

similarly Allah (s) has also created a saviour for blowing soul

inside dead communities and lifeless nations. The miracle of this saviour is to bring back to life dead societies and to blow soul

inside dead communities. The name of this saviour is Son of

Zahra (s.a.); Hussain ibn Ali (a.s).

The Doyen of Martyrs (a.s) saw that that sea of the Muslim nation

(Ummat-e-Muslima) in which the Holy Prophet (s) has created

storms has once again become a victim of stagnancy; its

turbulent waves have become calm and its movement has

developed silence and stagnancy. He saw that it was the same nation in which brave and dignified beings were born before but

now filthy pests like Yazeed have come into existence;

indecencies and corruption has become common, the debris of

evil deed and character has spread a bad odour and plague

everywhere, the Muslim treasury (Bayt-ul-Maal) is being sucked by leeches, the ethical downfall has started, different types of

germs have entered different functions of the nation, above all

this the transgressors have acquired positions in the fortress of

the nation that is the governance and Bani Umayyad has

adulterated the entire Muslim nation (Ummah) by their filthy presence. He (a.s) considered it as a necessity to purify the

nation from all the impurities, to awaken them and to develop a

movement inside them. In order to drown Yazeediat there is a

need to create turbulence, waves and storms inside the calm sea of the nation. The Doyen of Martyrs (a.s) said:

ع����ن المنک����ر ید ان ام���ر ب���المعروف و ان���ھیار

I am leaving for the reformation of the nation of my grandfather.

Reformation is done on something which has become corrupted,

thus we can understand from this statement that the nation has

become corrupted hence the Doyen of Martyr (a.s) announced

the reformation of the nation. The Doyen of Martyrs (a.s) is saying that it was due to the corruption inside the nation that a

person like Yazeed came into power. If communities are alive,

their values are alive and they have movement inside them; then

Yazeediat can never come into existence and power. According to

the Doyen of Martyrs (a.s) the biggest corruption of a nation is that it becomes silent and stagnant; righteousness gets

stampeded in front of their eyes and they turn into spectators,

Yazeediat gets nurtured in front of them and they sit

unconcerned, the blood of oppressed is spilled unjustly in front of

them and they sit silently.

The Doyen of Martyrs (a.s) says:

When the nation raises its voice for their personal rights and of

their forefathers but refrain from protesting when the rights of

religion and limits set by Allah (s) are transgressed; then be

assured that the nation (Ummat) has become dead and such a

nation needs reformation.

The Doyen of Martyrs (a.s) states that the reformation of nation

(Ummat) is the character of the Messenger of Allah (s.a.w.s)

because the Holy Prophet (s) brought back to life the dead society before the advent of Islam (Bethat) blew soul in it and

changed them into an active nation (Ummat). The Messenger of

Allah (s.a.w.s) developed a storm inside them, he turned cattle

grazers into Abuzar, he made the desert dwellers into residents of

heavens, developed sense amongst those who were wasting their time in poetries, gossips and vain discourses, made the comfort

loving people restless. Bethat by its name is arousing, inspiring,

charging, and making someone stand, run, be painful and get

into encounters. The Holy Prophet (s) was aroused by Allah (s)

and the nation (Ummat) was aroused by the Holy Prophet (s) but

later this awakened nation (Ummat) again slept and this excited

nation went into a state of stagnancy.

The Holy Quran says:

You were dead before and Allah (s) aroused a Prophet within you

who came and brought you back to life:

يين في بعث الذي ھو نھم رسو@ ا<م يھم آياته يتلوعليھم م قبل من كانوا وإن والحكمة الكتاب ويعلمھم ويزكبين ضPل لفي م

(٢،جمع�ہ)

We aroused a Prophet within you at the time when you were in

clear ignorance and explicit misguidance. You were eating and

drinking but the society was dead. The sign of death for this dead society was that Abu Jahl’s were born in this society. This society

was giving birth to Abu Lahab, Abu Sufyan and his progeny. If the

nation is not dead then such germs are not born in them. Leech’s

and frogs are not born in living societies. Fishes are born in living

waters and if the water is highly living then big fishes like whales are born in it that reside in the sea. There are big global

personalities born in living societies and global leaders are born.

If a Khomeini is born in a nation then the reason behind this was

that the nation was possessing sense (Shaoor). If Nasrallah is born in Lebanon then the sense (Shaoor) possessed by the nation

is also effective in this.

If the Doyen of Martyrs is asked, O Hussain! Where are you heading towards? The answer will be that the nation has become

stagnant, its waves have turned calm and I am going to develop

movement in them.

ع����ن المنک����ر ید ان ام���ر ب���المعروف و ان���ھیار

Amr Bil Maroof means giving movement to nation; it is like say O

nation! Get into movement, wake up and do Amr Bil Maroof,

protest against evils, defend the position and values and

condemn the evils. Imam (a.s) said that I am going to do Amr Bil

Maroof (commanding towards good values) and Nahi Anal Munkar

(prohibiting evils). The Muslims are performing Hajj but don’t do Amr Bil Maroof, they are offering prayers and fasting but don’t do

Amr Bil Maroof, they are delivering speeches but don’t do Amr Bil

Maroof; this means their waves don’t have turbulence; it has

stopped and become stagnant. This stagnancy has to be broken

and a movement has to be developed in nations. The thing which develops movement inside nations is Hussainiat (the path of

Imam Hussain (a.s).

The movement which the Doyen of Martyrs (a.s) started for the awakening of the nation was in phases and its leadership was

also in phases. One phase was accomplished under the leadership

of the Doyen of Martyrs (a.s) and the second was accomplished

by Lady Zainab (s.a.). The Doyen of Martyrs started the uprising, sacrificed his life and the lives of his beloveds, and did the

leadership till the eve of Ashoor but after the eve of Ashoora this

leadership was taken over by Imam Sajjad (a.s) and Lady Zainab

(s.a.).

The sister of Hussain did not demand compensation for the

martyrs the way it is happening today that whenever a believer is

martyred; immediately demands for compensations are made.

Processions are arranged to demand compensation for the assassinated being and protests are done claiming that someone

else assassinated was given more compensation and we are given

less.

Allama Iqbal has brought our attention here as well:

س��ا س��ے ن��ہ مان��گیت اہ���ل ک���لید یدوں کیان ش���ہ

ں ہ��ے خ��وں ج��ن ک��ا ح��رم س��ے ب��ڑھ ک��ریمت میق���دروق

Do not ask the blood money for these martyrs from the people of church

The value and status of their blood is greater than sacred places.

The blood money of the martyrs should not be asked from the

authorities because the blood oozing out from their necks is the

candle for the nation, it is the light for the nation hence do not demand compensation for martyrs. Lady Zainab (a.s) never

demanded compensation for the blood of martyrs instead she

transformed the blood of martyrs into a movement and developed

action in a dead nation thereby awakening a dead society. This

commander of the movement of Karbala was alive for nearly one and half years after Karbala but this period was enough for this

purified lady to accomplish this mission. Zainab (s.a.) is the name

of the personality that develops movement in a dead society.

She did not say to the nation that my brother has been martyred

and now my duty is to only sit and cry on him but instead she

said:

If I cry my tears will also give birth to a movement, my pleas will

also develop movement and wherever my tears and pleas will not

bring movement I will stand and deliver sermons. Do you know

how did the daughter of Ali (a.s) developed movement in a

stagnant society like Kufa?

Kufa was a dead community that did not come out to support

Imam Hussain (a.s) due to the fear of Ubaidullah. When the

commander of the caravan reached Kufa she saw that this is a dead community and this dead society has come out as

spectators to watch us and drop their eyes on us, thus she raised

her voice:

O the people of Kufa listen; the daughter of Ali and Fatima wants

to say something to you, she wants to say that you are all dead,

you conscience is dead and your self respect is dead. This lady

has pledged that I will blow life inside this dead society and in

less than a year the same Kufi’s, the betrayers, the same cowards and the same multi faced persons formed an army of

four thousand by the name of Army of Repentant (Lashkar-e-

Tawwabeen). They pledged on their blood that they will fight in

the way of Hussain ibn Ali (a.s) till the last drop of their blood and

all these four thousand were killed. This commander of the

movement brought out from a dead city like Kufa a battalion of

four thousand living beings. Lady Zainab (a.s) developed a movement by her sermons and this is the definition of movement

whereby dead communities come into action.

On the eve of Ashoora when Hussain kept on calling “Is there anyone to support me” ناص����ر من ھل but no one came out from their

homes because there was silence and stagnancy over there. The

Lady pledged there itself that now I will accomplish such a

mission that I won’t allow anyone to stay inside their homes, I

will end their stagnancy, I will break their silence, eradicate their

comfort, I will develop waves inside them and I will develop turbulence inside them. Azadari is the name of this wave which

was developed inside the stagnant and silent society by the

daughter of Ali (a.s). It is the outcome of this wave and tide that

the entire nation (Ummat) is mourning and doing Azadari today.

Don’t think that Azadari is just a means of earning rewards.

Azadari is life and existence without which is death. One who

does not mourn and does not do Azadari is dead; and to bring

him to life he needs to come out. The tears for the sake of earning rewards can be shed inside homes also but the tears for

the sake of rewards don’t give birth to movements. Thus you

need to shed tears of protest and where are the tears of protest

shed? You should shed tears out in the field, recite elegies, recite mourning poems (Nauha) and on these poems beat your chests

thereby informing the world that we will break this silence and

stagnancy despite of enormous cruelties. This is because the

great Lady Zainab (a.s) has awakened humanity. Today no one

can stop this movement, neither these followers of Yazeed, nor the present Yazeed can stop this and neither the Yazeed of any

era can stop this. Is there any other movement that is going on

in every house? Any movement that is present inside children? Is

there any movement that exists inside old people as well, inside

women as well, inside villages, inside cities and present everywhere? Is there any other movement in which the scholars

and ordinary man both participate without being invited? This is

the movement started by the Daughter of Ali (a.s) and it carries

salvation inside it.

It is not that if we mourn we will escape from hell but instead if

we mourn then these tears will bring life to our hearts and this

message of life will be received by the world. The society will

come back to life and salvation will be from the Yazeeds of our era and also salvation in hereafter. Azadari first gives protection

in this world and then in the hereafter. Azadari is the name of life

and these youths should possess the message of life and these

youths should have movement inside them.

Where all do we need movement? Movement is required by the

heart, by the mind and in thoughts. It is essential to have

movement of thoughts and movement of sentiments. If the

sentiments do not develop movement till that time no one comes out. The great Lady gave movement to the sentiments, she save

movement to the thoughts and mind; she got movement in

hearts and soul. It is the result of this movement that whoever

heard the name of Hussain ibn Ali (a.s) did not stay inside his

home.

This Azadari is of Hussain and you should not put label of

someone else’s name like this Azadari is of certain group

(Anjuman) or certain organization, or of certain speaker or of certain orator. It is a crime to do this and a crime to apply titles

on Azadari. Don’t go to Azadari just for the sake of orators or for

the sake of pleasing the host. Don’t come to Azadari just for the

sake of groups (Anjuman); if you are attending Azadari then do it

for Lady Zainab (s.a.). Azadari is not a sovereignty of anyone personally. This is that movement which was developed by Lady

Zainab (s.a.) and how beautifully she developed it in the same

style as that of Hussain. And with what hardships she developed

this movement. Today no one can stop this and this mission should never stop by any means. Every Mohurrum how many

dead bodies fall (in Iraq and Pakistan) but still neither the

processions have stopped nor the mourning gatherings have

stopped. Weapons and bombs cannot stop this because the

enemies don’t realize from where this movement has started?

From where this movement has been brought up? This movement

has not started from the drawing room of a house, it has started from the fallen and shredded bodies of Karbala, and this started

with blood and thirst. It cannot be stopped by anyone, the more

you kill the mourners this movement develops more aggression.

You have erred in understanding this because if they would have

not brought down bodies in Karbala then maybe this movement of Lady Zainab (a.s) would not have started. Today whatever

bodies you bring down this movement will develop more

aggression only because this movement has started from dead

corpses, so how can this stop with corpses. This has started from cut necks and this will continue with shredded bodies. These

corpses are the flags of this movement and hence do not consider

them dead because these martyrs are the commanders of this

movement.

ہ�و ید کیزی یف���وج چ���اہے ک���س یں س�����کتیف���وج ح���ق ک���و کچ���ل ن���ہ ید کیش���ہ یہ���ے پھ���ر عل���م ب���ن ک���ر @ش چ���اہے ک���س ی@ش اٹھ������ت

The forces cannot crush truth, though forces would be of any

Yazeed

Corpse rises again as the flag, though the corpse would be of any Martyr

This mission is of blood and the mission of Zainab (s.a.). There is

lot to say on this topic and lot should be said. This topic has not ended because it was not started with the intention to end. You

need to change your angle of looking at Azadari. Do not do

Azadari in a way that would bring stagnancy and silence. This

Azadari is meant for a movement and to develop actions. With this develop movement inside your self and movement inside

society. If once the world gets into action then no Yazeed can

stop it; neither the Yazeed of that era could stop nor would the

Yazeed of this era be able to stop because the great Lady (s.a.)

has started a successful movement.

At times movements are started against specific individual or

specific governance but a movement is not started against

different governances of different eras; but this movement is going on since fourteen hundred years. Why are there some who

want to stop this? Why are there some enemies of Azadari? They

are not enemies of anything else but only Azadari because they

are aware that this sea has strength inside it. It is possible that

today those who possess this strength don’t feel it. Allama Iqbal has written in one of his poems that Shaitan told his pupils that

the strength of this nation is the Quran. The pupils of Shaitan

replied that this nation does not read the Quran. The Shaitan said

that the day this nation turns towards the Quran then no Shaitan or his pupils would exist on earth. Though I know this nation is

not acquainted with Quran but this Quran is present inside the

nation as a volcano. The day it erupts it will destroy everything.

This is the way the great Lady did not allow the event of Karbala

to turn into a historic event, she did not allow the day of Ashoora to turn into a day of blessings, she turned Karbala into a Volcano,

which type of volcano? That volcano in which the Lava will keep

on boiling hence you should recite the calamities of Ashoora so

that this lava keeps on boiling.

- نیالم��ومن قل�����وب یف حرارة نیالح���س لقت���������ل ان تبردابدا

Verily the assassination of Hussain develops a heat in the hearts of believers that would never subside.

The remembrance of the martyrdom of Hussain (a.s) has a

volcano that would be always flaming and will keep on heating the hearts of believers. When this lava inside the hearts of

believers will swell and blast, it will destroy the Yazeed of the

current era. If this lava rises then do not cool it down, there are

some who recite lullabies in the name of Azadari whereas Azadari

is the name of movement, it is a mission, it is not the name of stagnancy and stopping somewhere. The day you stop this you

will die. The day you stand still you will die. This is the reason

Imam Khomeini (r.a.) says: Perform Azadari in all circumstances

because if true Azadari is established Islam will survive; thereby

keep the doors for righteousness open.

Chapter 2

The Message of Ashura

In order to understand the Message of Ashura we need to understand the event and mission of Ashura and the various

causes behind it. We need to first understand why this incident of

Ashura and Karbala took place? We are all aware when and where

this incident took place. History informs us about the era, place,

land and the people involved in this incident but by just knowing these little things we cannot understand the reality behind any

event. The reality cannot be acquired unless we get inside the

background of any event and find out the people and causes

behind the event. Any event cannot be understood till the time

man reaches the real cause and reasons behind the event and without this the event becomes a puzzle. The way the event of

Ashura is still a puzzle for certain minds even after hundreds of

years of this event; and even for those who consider that the

event of Ashura is a resolved subject. According to certain Scholars the event of Ashura started on the morning of the tenth

day of the month of Mohurrum and its first phase ended on the

eve of Ashura; which means the battle ended.

In history on the domain of time the battle of Karbala is a very short battle as against long battles that are mentioned in history

like battles going on for forty, fifty years and more than half

century. But the depth, breadth and the direction of battles is not

dependent on the numbers of years it was fought for but instead the basis of its direction, depth and breadth are those causes and

reasons for which they are fought.

An incident is present in history where a courageous person from

an Arab tribe was chasing a grasshopper for hunting and during his chase this creature went inside the tent of someone from

another tribe. On this the person said that this grasshopper has

taken refuge with us and anyone who takes refuge with us we

don’t hand it over to its enemies. The hunter said that this my

prey and I have my rights over it. This argument turned into a fight and one of them killed another person with his spear on

which a battle started between the two tribes that went on for

forty years. If we assess on the domain of time then this battle

went for a very long period of forty years but if we ponder over

this battle then there is nothing more than five minutes to talk about this because there is nothing else in this battle apart from

the issue that two tribes fought with each other for a grasshopper

and this battle went on for forty years. On the other hand there is

another battle in history with the name of Karbala that started at dawn and ended in the evening; which means on the domain of

time this is the shortest of battles and maybe on the basis of

period there won’t be any other battle shorter than this which did

not even last for a complete day.

Now compare these two battles; one for forty years and other for

few hours. The forty years battle is not having matter worth five

minutes whereas this battle of few hours has so much profundity,

intensity, vastness and depth. It has so many active causes behind it that even fourteen hundred years are not enough to

ponder over it. Since fourteen hundred years human being is

trying to understand its incidental reality but still he is not in a

position to say that he has reached its depth but instead till now

human being is considered as ignorant about the battle of Karbala and knows nothing.

Karbala is an ocean and an ocean means that collection which has

no edges; this means it has an edge but by standing on one edge the edge at the other end cannot be seen. An ocean is that

collection of water whose base cannot be reached easily. Another

law of the oceans and seas is that there is nothing available on

their shores though the froth of the sea reaches its shore and

sometimes the waves of the sea throw some of the creatures inside it on the shore.

If someone is in search of jewels, diamonds and pearls then he

should not search for it on the shore and neither could he find it

by swimming on its surface because these are present in the depths of the ocean on its bed. But going down the ocean is not

the task of an ordinary man. The ocean does not grant

opportunity to an ordinary man to reach its depth because it does

not opens its chest and treasures for an ordinary person. Divers

are required to go down the ocean; those who are brave-heart, courageous and people of such senses are required who when

they return from the ocean should have precious pearls in their

hands. These precious pearls which they get from inside the

ocean should then become the capital for them and also for their nation and community.

This is the reason that those wandering on the shores of Karbala

since fourteen hundred years only remained on its shore. The only difference that happened to them was that they left

population, desserts and reached the shore of this sea but only

up to the shore. They did not enter the ocean because if they

would have jumped inside this ocean the situation of the Muslim

nation would not have been what it stands today. The type of diamonds and pearls present inside Karbala and the characters

present inside Karbala only comes in the hands of divers. It

comes in the hands of that person who can reach the depth of the

ocean. One who knows to reach its bed and is not afraid of the

darkness and dangers, Karbala opens its breast for him but not for the people of the shore. Though Karbala does not leave

anyone abandoned thus those sitting on its shore might still take

care of their bellies and fill their pockets because such things are

also found on the shore of Karbala. But we can’t say that they

have got their hands on the jewels. People have gone to the shore of Karbala but still have returned dry.

This point should be kept in mind that Karbala is not an ocean of

water but an ocean of blood. To go down the ocean of blood we don’t need a scuba diver who can go to the depths of water but

for the ocean of Karbala we need those who can swim in blood,

get soaked in their own blood, can do scuba diving in blood and

can get the pearls present in blood. If the pearls present inside

water are so precious which the entire world desires then the

pearl present inside blood are much more precious. The pearl coming out of water becomes a pride for the body of human

being but the pearl coming of blood becomes a prestige for the

soul of human being. It is possible that a person by wearing a

pearl coming out of water around his neck can give an impression

that he possesses a precious jewel. But the one who goes down the ocean of Karbala acquires the awareness, sense and

recognition which everyone is not fortunate to achieve. If a

person comes out wearing these on his existence then his entire

existence becomes a glowing sun for the entire world and the entire nation (Ummat). His bright rays light up the entire world.

Karbala is an esteemed source of sense (Shaoor), awareness and

recognition (Maarifat). This sea possesses infinite jewels inside it.

This is a divine principle that human being understands certain

things only when some ideals and examples of it are present

inside human being. As an example what is meant by ministry

and presidency? Even if a person does not become a minister or

president still he understands the meaning of ministry and presidency. But there are certain things which until unless man

tastes he cannot understand its meaning; as an example unless

man tastes bravery he cannot understand bravery. If for hundred

years also bravery is discussed in front of a coward still he does

not understands the meaning of bravery. If there is a shameless person who has not tasted self-respect he can never appreciate

the taste of self-respect. Though he might have been listening to

stories of honour and self-respect; he would rhyme his head on

discussions about bravery and valour but still he is unable to

absorb the meaning of self-respect and honour. Many communities have been raised up by constantly listening to

stories of bravery and valour but today everything other than

bravery and self-respect is seen in them. If just by listening a

person could become brave and self-respected then the one who has listened to the stories and talks about bravery and self-

respect would be the most courageous and honoured person.

The commander of faithful (a.s) delivered several sermons in

Kufa, this bravest person demonstrated the charms of bravery,

delivered valiant sermons, presented the proofs of his self-respect in Kufa, taught the people of Kufa the meaning of self-

respect but when the event of Karbala took place neither bravery

nor self-respect was seen in the people of Kufa.

The sermons in Nahjul Balagha are mostly delivered by Ali (a.s)

in Kufa. He (a.s) delivered them during Friday prayers, or at the

time of marching towards a battle, or during the battle, or at the

end of the battle, some on the occasion of Eid and some related

to certain critical events and incidents. In some sermons he taught monotheism to people, in some he taught religion, in

some Quran, in some religious laws, in some the status of

Ahlulbayt (a.s), in some made them aware about the status of

Holy Prophet (s.a.w.s), in some he tried to develop sense (Shaoor) in people, in some he taught bravery and in some

sermons he aroused the self-respect of people. All these sermons

were delivered inside Kufa but if just by listening to sermons,

lectures and discourses someone could become brave then the

people of Kufa would have been the bravest of all because the speaker of Kufa was not an ordinary preacher; in fact the most

matured of all, most eloquent of all and the bravest of all. One

Sunni Scholar has mentioned a narration in his book that the

limits and extent of Ameerul Momineen’s (a.s) maturity,

knowledge and bravery was such that when people used to witness his eloquence they used to immediately say:

" @ الہ ا@ هللا ماابلغ البشر، @ الہ ا@ هللا ماافصح ھذا البشر، @ الہ ا@ هللا مااشجع ھذاالبشر "

There is no God but Allah, this man is so mature! There is no God but Allah, this man is so eloquent! There is no God but Allah, this

man is so brave!

What he intends to narrate is that the words of astonishment used to come out from the people when they used to see Ali

(a.s). Everyone is certain and believes that no orator is greater

than Ali (a.s) has been born and will be born. No valiant greater

than Ali is born and this most eloquent and brave person

delivered sermons in Kufa, made them feel their self-respect and

courage but at the time of the event of Karbala there was everything other than bravery and self-respect seen inside these

Kufi’s. They had no material of self-respect and bravery inside

them. Why? You cannot understand religion by just becoming a

listener of religion, by listening to talks of bravery you cannot

become brave; by listening to stories of self-respect you cannot become self-respected. A person does not become honoured till

the time the material of self-respect and bravery gets inside him.

A person cannot develop bravery unless he acquires that material

of bravery and tastes bravery; thus a coward will never understand bravery. Since how long sermons are being delivered

to the community, the incident of Karbala has been narrated, in

different languages, different style and methods but when the

time of examination comes then we realize whether after listening

to these speeches whether we have understood something or not.

Allah (s.w.t) also takes examination similar to the practice of

examination we have in our academic system. We first sit, study

and listen in the classroom; the teacher teaches and we listen after which exams are conducted. Sometimes the same teacher

who taught conducts the exams and sometimes there are board

exams. The examiner in board exams is not the one who was

teaching; someone teaches and someone else takes the exams.

The one conducting exams sometimes is a very rough person and sometimes could be a soft person. Sometimes he allows the

students to copy and sometimes does not, thus there are strict

examiners as well as soft examiners. The more the examiner is

hard the exam will also be equally tough but those who pass out

by giving exams in front of hard examiners they possess more abilities and capabilities. Those who pass out by copying from

others in front of soft examiners are not accepted by anyone

because passing out by copying in exams is equivalent to failing.

The people of Kufa had listened to many sermons on bravery,

self-respect, crusade, religion, laws, Quran and Ahlulbayt. In

Nahjul Balagha only the twelfth portion of the sermons of

Ameerul Momineen (a.s) is present and there are eleven more

equivalent portions; or we can say that at present we have one

volume of the sermons of Ameerul Momineen (a.s) and eleven more such volumes are present. These sermons were delivered

by Ameerul Momineen (a.s) for the people of Kufa and then the

examination for the people of Kufa was conducted and that too

board exams. For this board exam a very hard and tough

examiner was sent to the people of Kufa. They were examined through Ubaidullah ibn Ziad.

Everyone is aware about the incident of Ubaidullah’s entry into

Kufa that he entered Kufa at night. He had a veil on his face and since the people of Kufa were waiting for Imam Hussain (a.s) as

he would arrive anytime. Hence when a veiled person entered

Kufa that too at night they mistook him for Hussain ibn Ali (a.s).

They all gathered immediately and started preparing for this reception, they started to raise slogans and slogans of Long Live

and Death Forever (zindabad, murdabad) were being raised.

Ubaidullah moved his horse around for sometime and the people

of Kufa thought that he is definitely none other than Imam

Hussain (a.s) and thus got into more excitement; and when Ubaidullah moved his horse much faster the people of Kufa

thought that Imam Hussain (a.s) has liked their slogans and

therefore they started to raise slogans more loudly. Those who

were inside their homes considering that Imam Hussain (a.s) has

arrived came out in the ground of Kufa. Everyone gathered around Ubaidullah and started saying O Imam, O Imam, O Guide,

O Guide, O Hussain ibn Ali, and O Hussain ibn Ali. The name with

which they called more was Abu Abdillah which was one of the

Kuniyah (as father of a particular child) of Imam Hussain (a.s).

They started to express to their mistaken Imam as: O Aba Abdillah we were desirous to meet you, since long we have been

waiting for you , we wrote letters to you and were calling you to

come soon, come soon (Al Ajal, Al Ajal).

The people of Kufa wrote 9,000 letters and in all these letters the

sentence which was written the most was “Al Ajal Al Ajal”, O

Imam come soon, it is late, the opportunity will be lost, we are

prepared, the crop is ripe, the field is ready and it is just waiting

for you to arrive. They all requested him to remove his veil and

make them see his face. We all want to see your bright face and some requested him to bring his hand forward so that they can

kiss it. Some requested him to come down from the horse so that

they can kiss his feet and he kept on moving his horse around

them counting the number of people and identifying them.

His purpose for being veiled was to spend some time, trick them

for sometime, circle around them and make them circle for

sometime so that it can be seen who amongst them are betrayers

and who are loyal, who are religious and for Allah whereas who are for their self only. Ubaidullah passes some time and does not

remove the veil from the face. The false claimants of faith give

him a warm welcome and say that he is our Imam and our Imam

has come. They keep on calling him and asking him to take a step we are with you. Ubaidullah kept on staring at all of them

precisely and when the entire community gathered he removed

the veil from his face. The hands that were raised for slogans and

the jaws that were open for slogans remained open and hands

remained where they were. They did not have that much strength to bring their hands down and close their mouths. Everyone was

thunder stuck and silent, their feet were trembling, fear hovering

over them, lost their colour and their souls left. He was one and

they were a big quantum; if all of them would have just slapped

him once he would have died then and there. Those who had listened to so many sermons of bravery, have prayed behind the

bravest Imam, have participated in the company of the most

valiant Imam and they were themselves big Army Generals and

commandos living in cantonment (Kufa was a cantonment type

city); and were big claimants of faith. But when Ubaidullah removed the veil from his face they were shivering and their

voice was not coming out. Someone said that why are you all

silent, why your voices are not coming out, why are you not

saying Long Live Hussain now, why your throats have choked up; he is just a man. Thus the examination of faith was conducted

because they were the big claimants of faith, boasters and

considered themselves as the most privileged ones in the world;

who have written in their letters that at present in the entire

world there are no believers better than the people of Kufa.

Therefore Allah (s) sent an examiner amongst them and it was not that Allah (s) has sent Ubaidullah towards Kufa but instead

Allah(s) has given him this opportunity. The entire case was

busted by the entry of one Ubaidullah, the wrists got open and

faith turned into rumbles, bravery was lost and self-respect was

lost. If such a big crowd would have hurled just one small pebble at him, he would have got buried under it, it was dark also and if

they would have just slapped him once he would have died there

but the community that has only heard about faith and do not

possess any bravery, self-respect and faith; for them one Ubaidullah is enough. The community would be in thousands and

millions but if just one Ubaidullah issues a statement in press

their souls leave their bodies. Ubaidullah keeps the veil on his

face for sometime, typically for one or two years in the beginning

and goes around the community to see that who comes in front and who stays behind. Till the time there is veil on the face of

Ubaidullah a Kufi considers him as a saviour and asks him to

bring his hand forward to be kissed, whereas below the veil is

Ubaidullah. The people of Kufa knew very well Ubaidullah ibn Ziad

and also knew his father Ziad ibn Abih. They knew that these are cruellest persons who have no mercy on anyone and neither has

Allah(s) kept any mercy inside him and that is the reason he has

been sent as an examiner.

Karbala is the name of Sense (Shaoor), it is the name of

Recognition (Maarifat) and it is the name of reality. In Kufa there

were seventy two thousand people whereas in Karbala there were

only seventy two bodies; but what was the difference between

these seventy two martyrs and those seventy two thousands? The difference was that those seventy two thousand have only

heard the name of bravery whereas bravery was truly present

inside these seventy two. The people of Kufa had only heard the

name of Self-respect whereas the supporters of Hussain had tasted self-respect and honour. The people of Kufa had only

heard the sermons whereas the martyrs of Karbala have heard

and acted upon the sermons. They went down the depth of

Karbala whereas the people of Kufa could not even reach the

shore; they failed in the first stage of examination itself.

Karbala is the name of an ocean of blood. Why were the people of

Kufa scared after looking at Ubaidullah? This was because they

understood this much that speaking in front of Ubaidullah is

equivalent to stepping inside the ocean of blood. On the night before Ashura Imam Hussain (a.s) turned off the lamp and gave

his companions religious justifications (to leave him) and it is

natural that people look for religious justifications to save their

skin from any difficult task. These seventy two got the religious

justification on the night before Ashura when Imam Hussain (a.s) said that I have lifted your allegiance from me, those who want to

leave can get benefited by the darkness of night and leave;

tomorrow would be the final encounter where everyone would be

killed.

This is the difference between the people of Kufa and Karbala.

Here one Ubaidullah and against him seventy two thousand are

shivering; whereas in Karbala an army of thousands, the lamp is

turned off and it is told to them that your Lord is also pleased and Hussain is also pleased with you so you can leave but when the

lamp is turned on again everyone gets up and says: O Master, we

have come to be drowned in that ocean of blood not to leave

from here. Why are you taking us away from this shore, we have come up to the shore and now let us go inside this ocean as well.

One who is not prepared to swim in his own blood cannot become

one from Karbala. One from Karbala means swimming in blood

and Kufi means shaking your heads after listening to sermons but running away when the time for demonstrating bravery and self-

respect comes. A person from Kufa is not just the one who is

born in the city of Kufa and on his identity card it is written that

his place of birth is Kufa but instead a Kufi is one who possesses the traits of the people of Kufa (of that era). This is because the

majority of those who were living in Kufa at that time were not

born in Kufa instead they were born outside Kufa but were settled

in Kufa and since these traits got developed in them they became

people of Kufa (Kufi’s). Imam Hussain (a.s) did not deceive

anyone, he did not bring anyone with him to Karbala by

misleading or misguiding them, he did not say to anyone that come with us and you will get paradise instead he said that if you

leave us then also you will get Paradise and there is no need to

live with us. Those companions also proved that they had not

come for Paradise, they have come for righteousness and they

knew to swim in their own blood and not just once even if Allah(s) gives them life thousand times and they die thousand

times; and cut into pieces thousand times and then again brought

back to life still we are prepared to sacrifice our lives at your feet.

Today is also the time of examinations, there is one night of Kufa

and one night of Ashura. What was the night of Kufa? The night

of Kufa was the one in which Ubaidullah entered Kufa whereas

the night of Ashura was the one in which Hussain ibn Ali (a.s) turned off the lamp. And now we have to prove whether we are

the believers of the night of Ashura or the night of Kufa. Whether

we want to consider those who are veiled as our Imam or we

want to stand in ranks against not just one but against thousands

of Ubaidullah. Whether we want to stand against tyrants like Shimr and Kholi who exceed one another in terms of cruelties? In

the morning we have to definitely die but what type of death?

That type of death where the bodies would be first wounded, then

heads would be separated from the bodies and then the ladies

would be made captive, they would be taken across streets and despite of being aware of all these still we have to demonstrate

resistance and perseverance till the last drop of our blood along

with our Imam in this active battle. These two nights come over

every community meaning that this type of night will come over

every community and now it is up to the community to turn this night into the night of Ashura or the night of Kufa. The claimants

of faith should think that today is the same night, same eve,

same era and decide whether to make it the night of Kufa or

night of Ashura. In the night of Ashura is salvation whereas in the night of Kufa is assassination.

In the night of Ashura a person takes bath in blood but then lives

forever whereas in the night of Kufa a person survives but dies

the death of humiliation everyday. In the night of Ashura he dies for once but comes to life forever whereas in the night of Kufa a

person lives for once but then dies forever. So now the selection

is in our hands. On the night of Ashura they were not told that

tomorrow you have to kill instead it was told that you have to be

killed. This is Ashura and this is the lesson which it gives to community. It is giving this message to the people and followers

of Ashura and Karbala. Ashura and Karbala is repeatedly calling

and saying that the community which learns to die can never be

killed by anyone and no one can destroy them. But those who try to save their skin and struggle for their salvation in the night of

Kufa assuming that they will survive no can protect them from

death. Today we have to show the difference between the night

of Ashura and night of Kufa. The mere claims for faith are not

enough instead the faith will be examined and tested. A tough examination of our faith is done through Ubaidullah; Allah(s) has

kept an Ubaidullah for every era and created a veiled person for

every era so that people could be kept under deceit for some time

but then one day he removes his veil. For some days people think

that he has come to assassinate our enemies but on the day of Ashura he removes his veils and then says for whose

assassination he has come for; he has come to assassinate the

people and followers of Ashura and Karbala.

The real enemy is not that suicide bomber or one who has

dropped the bomb; he could be a rented worker or someone who

has been deceived, he could be a terrorist but fundamentally the

one who is doing all this is Ubaidullah. The entire world is

shivering from his fear, the army camps are also shivering, cantonments are also shivering and even after making atom

bombs still they are shivering. We need Karbala and seventy two

bodies against Ubaidullah; those who have learnt to take bath in

their own blood. The message of Karbala is giving preference to death with dignity over life of humiliation. The message of

Karbala is to eradicate the fear of everyone from our heart and

keep alive the fear of only Allah(s). To live a life of fear from

others is not the basis of dignity. The forces of arrogance and

Yazeed are dominating the Muslims by making them victims of

fear and awe. Karbala is giving this message to every human being that if you are Muslim and you have faith on Allah then

never be afraid of these hollow forces.

The message of Ashura is that under any circumstances you should not remain unconcerned from your religion, ideology and

other Muslims. In order to keep you unconcerned from religion

suicide attacks are done on you, your religious gatherings and

processions are bombed but even if your heads get cut you

should not leave this ground.

Ashura gives this message to entire humanity and specifically

Muslims that even if you have to soak yourself in blood still you

should not submit to any Yazeed or a tyrant, you should never come under the pretence and deception of any Yazeed, do not

take veiled persons as your Imam and Rahber (guides) and those

beasts who by wearing the veils of sympathy, welfare, freedom

and democracy are deceiving the entire world you should never

believe in their deceptive slogans.

Karbala is also giving us this lesson that by making religion as a

place of refuge do not keep yourself protected under the shelter

of religion but instead you should become a shield for religion. Do not acquire things from religion and spend on yourself and your

children instead sacrifice your wealth, goods, children and your

life on religion.

This is the message of Ashura that when truth and righteousness

is being stampeded and falsehood and evil is being promoted

then never forego your responsibilities by taking support of

explanations and justifications. Ashura also tells us that do not

sacrifice truth and reality with pragmatism or circumstantial justifications even in stringent conditions. Karbala is not just the

name of cutting heads but instead sacrificing all your

pragmatisms (i.e. present reasons for not doing to something due

to practical difficulties).

The message of Karbala is rather then wasting your age waiting

for conditions to improve and become suitable you should come

forward and take the reins of the era in your hand; rather than getting whipped by circumstances snatch the whip from the

hands of circumstances.

Ashura is pleading to listen to Karbala from its inheritors rather than listening from dramatics and tricksters. The call of Karbala is

either to become a martyr by getting inside the caravan of

Hussain or carry the message of martyrs to the entire world by

entering the caravan of Zainab (s.a).

Chapter 3

Hamasa –e- Hussain

Hamasa-e-Hussain is the title of Karbala and the personality who

presented this event with this title and made it popular was the

great Shia Martyr, Martyr of Islam Allama Murtaza Mutttaheri (r.a). A collection of his speeches related to recognition of

Karbala, Ashura and Hussain is titled as Hamasa-e-Hussaini.

Hamasa is not a word common in Urdu, English literature and

specifically in common man’s speaking it is hardly used.

Hamasa is from the same root from where Hamas is made, that is

the Palestinian organization very common in news these days.

Hamasa is an Arabic word that is used for a specific meaning. Hamasa refers to a particular step or an act that possesses

certain specialties in it:

A. First speciality is that it is an act and a step

B. The second specialty in the meaning of Hamasa is presence of

movement in the step or act; and should not have stillness. It is

evident that whenever there is a movement all the things essential for that movement should be present.

1. For a movement there is a need for someone

who motivates or one who initiates action or the one who gets into action.

2. The second element is acquaintance with the

purpose for which the movement is done.

3. The third thing is the path that needs to be

traversed to reach the purpose.

Thus movement is the name of traversing a path to achieve a certain purpose. Therefore the second specialty of Hamasa is that

it belongs to the tribe of action and it’s a step of movement. It

should be from the family of movement and should be considered

as a movement, it should not have stillness and stagnancy

because generally stillness and stagnancy are also considered as some form of actions. Like when it is asked; what are you doing

these days? The answer is that these days we are quiet; so being

quite and not doing something is also considered as an action of

human being, but the soul and introduction of Hamas consists of

movement.

C. The third element of Hamasa is bravery. An action would be

termed as Hamasa only when it possesses the element of bravery

inside it; this means a brave act and a brave step is Hamasa.

Actions and Steps are of different types; some acts are such that

bravery gets clearly manifested in them whereas in some acts

cowardliness is clearly seen. Similarly there are some human beings who possess bravery whereas there are some others who

don’t have the element of bravery inside them. Similar are words

also; some words result into brave sentences and some are

cowardly like when you read columns in newspapers there are

some writers who write brave columns whereas some write cowardly columns. Even in ordinary conversations of two persons

if the discussion is about righteousness and rights; and if a

person has to acquire his rights from someone then he will adopt

two types of tones; he can adopt a valiant tone or a cowardly tone. He can talk with a brave accent or a cowardly accent. You

would have noticed that in general talks as well sometimes

people have brave and courageous discussions and talks,

whereas some others are indulged in cowardly and disgraceful

discussions. Hamasa is that step in which bravery, courage and valour is present.

D. The fourth element that makes an action as Hamasa is the

element of resistance (Moqawamat) and perseverance (Istiqamat). That action which has the element of resistance

inside it would be termed as Hamasa or in other words this action

has been done to stop something (or resist something). Man

performs several actions out of which some acts are to reach somewhere, some are to identify certain things, some are to

acquire something, some are performed to give something to

someone but some acts are also to resist or stop something. As

an example if a flood of water approaches; man takes some steps

to stop it from coming forward. This is the act that is termed as resistance (Moqawamat). This implies that you can create such a

barrier in front of it that would stop the water from passing

through, and this would be termed as resistance (Moqawamat)

and perseverance (Istiqamat).

When these four mentioned elements combine in an act then the

act would be termed as Hamasa. Thus summarizing, an act of

Hamasa has four elements: An Act, Movement, Bravery and

Resistance.

If these four things enter inside any act today it makes it a

Hamasa else the act won’t be Hamasa. Every action is not

Hamasa, every resistance is not Hamasa and every act of bravery is not Hamasa.

Hamasa is an Arabic word but very frequently used in Persian and

not common in Urdu and English. Since the word Hamasa cannot

be translated into a single word in Urdu and English it needs

explanation and there is a need to open this word. It is necessary

to understand the number of meanings and factors of understanding hidden inside Hamasa.

In order to acquaint your mind with the word Hamasa so that you

can understand what Hamasa is let us get inside the world of Poetry and Oratory. In poetry the word Hamasa is used very

often. Poetry and Oratory are of two types; Oration of Hamasa

and non Hamasa oration or poetry. Though there are several

types of poetries that are well known to people of literature and

poets, they know very well the different kinds of odes and poems possible. In these a specific type of poetry is known as Hamasa

Poetry; that is the poem which consists of the element of bravery

inside it, a poem that is presented to arouse someone. Such type

of poem would be termed as Poem of Hamasa which is against another form of poem which is to hide, conceal or subjugate

something. The poems that are recited at the time of battles in

order to arouse and prepare the crusaders are known as Poems

of Hamasa. In general these are also known as patriotic songs

that are presented as poems made in praises of soldiers and valiant persons. Thus a poem that has an invitation towards

taking steps and that too courageous step is a Poem of Hamasa.

In Urdu many poets have passed away whose poems had this

element of Hamas in it and in other languages also such poets

were present like in Arabic language also there had been poets whose poems had the element of Hamas in it.

Similarly the orators and speakers are also of two types, some

speakers are present whose speech and tone have Hamasa present in it. For instance if you look at Nahjul Balagha. If you

desire to see and understand a Speech of Hamasa then you

should read Nahjul Balagha; you pick any sermon and you will

find the soul of Hamas in it; and a person while reading can feel a

change inside his self and by reading this he develops an inclination towards taking some steps. This is what is meant by a

Speech of Hamasa. Thus the major portion of the speeches of

Ameerul Momineen (a.s) in Nahjul Balagha is of the type of

Hamasa.

In order to identify the title for Karbala it is essential to

understand the type of uprising of the Doyen of Martyrs. Anyone

who is interested in the event of Karbala in any regards should

first see what type of uprising this was, what type of movement was this so that he can think and ponder from the same

dimension. One who could not realize what type of uprising this

was remains confused till the end. He remains confused on the

subject of Karbala and could not understand what he is reading

and what he is listening. Sometimes he listens to one type of view and his mind goes in that direction, then he listens to

someone else the mind goes in that direction and then from third

he listens to something his mind goes in that direction. It is very

difficult for man to understand an act unless he is aware about the type of act. As an example there are different types of

gatherings organized in which some are of the type of Seminar,

Conferences or literal, intellectual type. It is necessary to first

know what type of gathering is this so that he can look at it with

that vision and should set expectations in accordance with the type of gathering. Many have attempted to identify which type of

event was the event of Karbala. We can also say that those who

attempted to recognize Karbala or its type have come out with

twenty different visions on the event of Karbala.

An indication towards these twenty visions is present in our

earlier publication by the title “Philosophy of Qayam-e-Hussain”.

In this book also only the list of these twenty different visions

with brief explanation are mentioned as to what kind of titles have been given to Karbala by people as per their thoughts and

analysis. Bani Umayyah has give one title, Bani Abbas has given

one other title, Muslim historians have given another title, some

non Muslim analysts have given one other title, Historians like

Ibne Khaldoon have given some title, some have given something else and like this the Imamia school (followers of 12 Infallible

Imams), and non Imamia everyone has said something which

comprehensively if we count comes to twenty different titles.

Amongst this one title is that the event of Karbala is a Hamasa

and this title is in accordance with Karbala and it suits this event.

For other titles also there are proofs, justifications and explanations present but the most adequate name that paints the

true picture of this event is this (Hamasa) because the name

should match the context and object. We generally keep good

names for things that are not really as good as the name. We

make a hut and write on it University. University is a big academic complex so what is this to which you have given the

title of University? Like this there are many other titles that don’t

match the subject and context. In the same way human being

also keeps good name for itself that does not suits him. We give suitable names to non suitable beings though the name and

context don’t have any association. The best and suitable name is

that which is in accordance with its context.

Hamasa is such a word that possesses the elements mentioned

before. Now we need to assess whether the sacred uprising of the

Doyen of Martyrs and Karbala is a Hamasa. But before we point

towards this relation that why this uprising is said as Hamasa and

whether it carries within it the elements of Hamas, we need to first see of which type is Islam? What type of religion is Islam?

This is because Karbala is a religious uprising, it is an Islamic

uprising hence we cannot separate Karbala from Islam and call it

an event or an accident. We need to look at the uprising of

Karbala and Doyen of Martyrs in the vision of Islam, religion and Quran. Thus before Karbala we should first see what is the title of

Islam? What type of religion is Islam?

There are several religions present in the world and there are many followers of these religions also present on earth. Today we

can find divine as well as non divine religions. Non divine religions

are those whose connections with revelations are not yet proved

as to whether some divine book or Prophet was behind this

religion. Like Hinduism and Buddhism, though in the teachings of these religions also certain things are found by which we realize

that the element of revelations is present inside them; but there

is no authentic evidence present which can prove this to be a

heavenly religion and no divine book or Prophet has mentioned

about these. For certain religions the evidences are present that

these are heavenly religion like Judaism which has heavenly foundations, Christianity is a divine religion and Islam that keeps

a divine foundation are authentically related to revelations though

it is possible that distortions have happened in them. Their

teachings have been adulterated and changed, but towards the

beginning their basis was on revelations.

In these various religions present on earth today we can find

different types of religions and we can suggest suitable titles for

these religions like Celibacy. This title of Celibacy suits some religions which according to Allama Iqbal is the religion of Sufi

courtyard or religion of Seclusion. There are certain religions and

faces of religions to which this title suits and can be given to

them. Allama Iqbal has presented different faces of religions in his works. In this one is the Foxy Religion which is the religion of

treachery. There are certain faces of religion which are of foxy

nature whereas some are as that of Lion. In the works of Allama

Iqbal there is a religion of Lion. Similarly there is a subjugated

religion or religion of slaves. Certain faces of religion are such that the best suitable title for them is Religion of Slavery. The

religion of slavery is present in the works of Allama Iqbal. He has

talked about the religion of slaves, prayers of slaves, worships of

slaves, prostrations of slaves, religious schools of slaves,

mosques of slaves, everything is of slavery. If it is a religion of Seclusion then that is also similar where there are schools of

seclusion, mosques of seclusion, education is that of seclusion.

Similarly in the teachings of Imam Khomeini (r.a) also there are

indications towards different faces of religion. The religion of

capitalists is the name of one face of religion, the religion of extravagance is the name of another face of religion; the religion

of extravagance means the religion of lavishness. One more title

that Imam (r.a) had given is the religion of people who consider

them as sacred and superior. One religion is that of the true monotheist which Allama Iqbal refers to as the religion of

crusaders (Mujahideen). As per the words of Allama Iqbal the call

for prayers (Adhaan) of a priest is different from the call for

prayer of a crusader. The words are same in both, they both start

from D اک�������بر (God is Great) and end at - There is no God) ا-D الہ but Allah) but the title that suits to the same words of Adhan is

different. Sometimes this is a call of slaves or the call of priests but sometimes the call of crusaders. According to Allama Iqbal

the Adhan (call for prayer) of a priest is not the call for prayers of

a crusader, how do we know then what type of call is this? It is

identified from the effects it leaves; from the effects and signs of

religion it can be identified what type of religion it is? What type of ideology is this?

Certain religions and ideologies can be considered as priesthood

because it has more inclination towards priesthood. The teachings of Christianity are oriented towards priesthood and the entire

religion is towards priesthood. Judaism is religion of worshipping

classes. The Holy Quran has discussed about all these religions

and informed how Jews are, how Christians are and how Muslims

and how are the Zoroastrians.

The face that the Jews have made of the religion resulted into

exit of Judaism from the state of religiousness and transformation

into community law. Today Judaism is a constitution and not a religion; and we can say that it has become a caste not a religion.

The title of community suits them well and is a suitable title for

them. The mistake which the Westerners have done in

understanding Islam is by looking at Muslims hence they could never derive the correct conclusions. Ideally by looking at

Muslims Islam should be understood but it is sad to say that

Muslims are not the authentic or reliable source of understanding

Islam. Thus you should recognize Islam from its source i.e. from

Quran, Sunnah of Holy Prophet (s), from the character and sayings of Infallible Imams because these are the authentic and

reliable sources. If we look at Islam from these, the Islam

presented by Quran or the Islam present at the time of Holy

Prophet (s) and the practical image of Islam presented by

Infallibles does not befit any other titles. The title of seclusion does not suits this true Islam, the title of celibacy also does not

suit the Islam presented by the Quran and character of

Infallibles, a title of professionalism does not suits it, title of

extravagance does not suits, system of capitalism does not fit on

it. These names are out of context.

The name for Islam which is in its origin has to come out in the

lives of Muslims. There is a vast distance between the Islam of

Quran and the Islam of Muslims. The Islam of Quran is in its source the way there are mines and natural resources like we

have gas, petroleum but it has not come out to us yet. Like in

many countries there is gas and petroleum present below the

earth but till date no effective government or engineer has come

that can bring these resources to the homes by digging the land. Similarly Islam has also not come out from Quran, traditions and

character to enter our lives. Imam Khomeini (r.a) said that

Muslims have lost Islam from their hands and it needs to be

searched. Today many other titles suits the Islam present in the hands of Muslims that have been discussed by Allama Iqbal and

are found in the sayings of Imam Khomeini (r.a); but we need to

find that adequate title which is present in Quran, Traditions and

Character. The title that is available from its source and origin of

Islam is that Islam is a religion of Hamasa and practically Islam is of the type of Hamasa. It is not the religion of celibacy, seclusion,

stagnancy and stillness; instead Islam is of the type of Hamasa

that is it has the four elements present inside it. In the same way

Shiite is also Hamas and not a sect. We consider it as a big

achievement in marking Shiite as a sect; sect means something that is separated and disconnected. As an outcome of discords

and separations one group went somewhere, other somewhere

and one group acquired the title of Shiite and other acquired

some other title.

This is a conjecture in understanding the foundations of Shiite.

Shiite is not a sect of Islam in fact it is the practical title of Islam,

Shiite is Quran, Shiite is the character of Infallibles. Sometimes

people ask when Shiite originated. It started on the same day Islam started. From the first day itself Shiite started as the face

of Islam, its not that later Shiite was formed. It was not that later

a door was opened or a window was opened which was given the

name as Shiite. The first order of Islam that came on the first day

of Islam was by the face of Shiite.

Shiite is the name of the practical aspect of Islam; that is in order

to show what type of religion Islam is; it was given the name as

Shiite so that no one should have difficulties in understanding the

Islam type. Generally the goods that are in the market have certain signs written on the packing so that the type of things

present in this packing can be known. Whether it has something

fragile or unbreakable, whether it is something that can be lifted

easily or it needs precaution. They place on it any sign or write

something that becomes its title indicating what type of thing it is so that you can behave with it accordingly.

Shiite means the practical face of adopting Islam; it is the title of

Islam that has been selected by the host of Islam, the Prophet of Islam. Thus Islam will be of two types, one Islam that is as per its

title which is the practical Islam and second would be the non

practical Islam.

The name of the practical Islam is Shiite thus wherever Islam is

not in its practical form there is no Shiite also which means the

Islam present is not the Islam of Shiite. It is non practical Islam,

Islam of thoughts only, Islam of imaginations, Islam of literature,

Islam of words and Islam of tongue which means just speaking and boasting.

There is a well known statement of the Doyen of Martyrs:

الناس عبيد الدنياوالدين لعق علی السنتھم

People are slaves of the world; and religion is just on their tongue

for taste.

Taste is only limited to tongue and apart from tongue no other

organ senses taste and it is not meant for any other organ. The

sense of feeling taste is only kept in the tongue that is if

something crosses the tongue then its taste becomes unknown.

Taste can only be felt till the time it is around the tongue and

inside the mouth.

Some have kept Islam also limited below the jaw under the

tongue and tastes keep on changing also. Sometimes for few

moments tastes becomes bitter and when this happens things of

such taste are spit out. This is what the Doyen of Martyrs intend to say that Religion has got on their tongues as taste.

نالديانو محصوابالب2ءقل اذا

When the taste of religion becomes bitter they immediately spit

it. Have you ever seen people spitting religion? You would have

seen people spitting tobacco but have you ever seen people

spitting out religion? People are spitting out religion in abundance, just open your eyes and you can see all over people

spitting religion, any bitterness that comes their way they

immediately spit it. This is what the Doyen of Martyrs is saying

that one type of religiousness is this as well where religion is just on the tip of the tongue, the moment it becomes bitter they spit

it; the way the people of Kufa did. They were sitting silently

inside their homes and did not come to Karbala; this is the

meaning of spitting religion. The spitting of religion is not like

spitting of tobacco where the reddishness could be seen all over. The meaning of spitting religion is to become quiet, to become

unconcerned , spitting religion is to become irresponsible, to

become pragmatic, to become coward, spitting religion is to close

your lips and sit quite inside your homes leaving your leader of

religion isolated. When people wearing the Hajj attire (Ihram) were going for Hajj, the Doyen of Martyrs asked them to remove

their attire (Ihram) and join him because tomorrow he is going

somewhere else. The nation (Ummat) is going for performing Hajj

whereas the Leader is leaving for protecting Hajj. He asked them

to remove their attire (Ihram) because these days were not for doing Hajj but to secure Hajj. But they refrained from joining

him, so what is the meaning of their not joining him?

They put on their Hajj attire (Ihram) and went to Arafah; they

put on their attire and went to Mina which means they spit the

religion. It is not that one who is praying, fasting, doing Hajj and Azadari is not spitting religion. If someone goes for Hajj by

showing his back to the Imam, then this means he has spit the

religion. The people of Kufa were offering their prayers after

leaving their Imam and none of their prayers had become Qadha

but still they had spit the religion. So is Islam for taste that comes on the tongue when required and when it turns bitter spit

it?

Islam’s type is that of Hamasa, Islam is Hamasa, the soul of Islam is in Hamasa but there are some talented, skilled and able

persons born who have done some wonders amongst Muslims.

One big wonder they have done is that they removed the soul of

Islam from its structure. Allama Iqbal has one ode by the title, the Command of Devil to his political children. It is a small ode

with few verses.

ںیچ میاس���ت ک���ے پی@ ک�����ر ب�����رہمنوں ک�����و س

ونک����و دہ����ر کہ����ن س����ے نک����ال دویذوالن�����ار ں ذرایوه فاق���ہ ک���ش ک���ہ م���وت س���ے ڈرت���ا ن����ہ

روح محم���د اس ک���ے ب���دن س���ے نک���ال دو

@تیت����خ یفک����ر ع����رب ک����و دے ک����ے فرن����گ

م��ن س���ے نک���ال دویاس���Pم ک���و حج���از و ں ک��ا ہ��ے ع��Pجیرت دیغ یوں کیافغ������ان

وم���P ک���و ان ک���ے ک���وه ودم���ن س���ے نک���ال د

The treatment for Muslims is to bring them in mosques and

places of worship but remove the soul of Mohammed (s) from

their hearts that is the soul of Mohammed and the spirit of Quran

should not be inside Muslims. They should not have soul of Hussain in them. The last verse of this ode he has written about

himself:

زیآگ ت یاقب����ال ک����ے نف����س س����ے ہ����ے @ل����ے ک

س��ے غ��زل س��را ک��و چم���ن س���ے نک���ال دویا

The fire of Tulip is burning with Iqbal’s self

Remove this ode reciter from the garden

Iqbal has written this verse as the ode of his martyrdom but since

Pakistan was not formed at that time he could not achieve martyrdom. If Pakistan would have been formed then this desire

of Iqbal would have been also fulfilled.

The devil is instructing to remove the soul of Islam. The big

wonder which the political children of Satan have done is that they have removed the Hamasa soul of Islam and instead of it

presented a non Hamasa Islam and told the Muslims to make

locket out of this non Hamasa Islam and hang it around your

necks (to earn rewards)

The Islam of Hamasa is the one that has these four elements:

Firs element is action and this action is the same Shiite, Shiite and action are two complementary words, if you say action or

Shiite it is the interpretation of same thing.

Second element is movement. The reason behind Islam being a Hamasa is because Islam is not a religion of stagnancy; it is a

religion and ideology of movement. It does not like stagnancy

anywhere and does not certify stagnancy and stillness. It never

preaches to stop or become stationary neither in worships, or

actions, or intentions, or in education, or in upbringing, neither in relations, it says at no place that for you to stop here is better.

Islam does not take the name of stopping; it is the name of

constant movement. It has not even little possibility of

stagnancy. There is one narration

"من استوی يوماه فھومغبون"

The one whose two days passes the same way is in loss

In some other places the world accursed is used.

"من استوی يوماه فھومغبون"

Accursed is that person whose two days passes the same way.

In movement no one’s two days passes the same way because a

moving person is in one place one day and second day

somewhere else. One who remains the same for two days is not a

Muslim. A Muslim is one who is something on one day and second day he has moved forward. This is what is meant by movement;

a moving vehicle is in one place in one minute and the other

minute it is somewhere else. Islam looks at man as whither

thither.

The third element is bravery and in all the teachings of Islam the

element of bravery is in dominance. In ordinary teachings like

ethics also there is bravery. The ethics of celibacy is different

from Islamic ethics. The ethics of celibacy or people preferring seclusion melts down the bravery of valiant beings. By presenting

the ethics of celibacy they try to make people abstinent (Zahid).

An abstinent (Zahid) of celibacy (means one who prefers to be in

seclusion) means only selfishness.

Sheikh Saadi writes that one Sufi left his secluded place of hymns

and came to a religious school. People were surprised that how

he left his secluded place of worship and came to a school. When

he was asked he replied that the people who sit in the secluded places of worship are very pious and abstinent, they don’t eat

forbidden food, they don’t do any backbiting, they don’t commit

sins, neither from their eyes, nor from their tongues, neither from

their hands; they are really angels and you can also become

angels very easily. To become Angels you don’t need to put much effort. Allama Iqbal says that it is better to become human being

rather than an Angel, thus to become an angel is easy but to

become a human being is difficult.

This Sufi said: I have left the secluded place of worship because

people there are very good and do not commit any sins but still I

did not stay there because their biggest goal is to somehow

achieve salvation for themselves, they spend forty nights worship

courses so that they can reach somewhere. And I consider this to

be selfishness. I have come to this school because a school is a

place where there is socialism and education both. The difference between a Scholar and an Abstinent is that the Abstinent only

gives salvation to himself whereas a Scholar protects himself as

well and gives salvation to the entire nation also.

Islam is not a religion of seclusion in its practical form, there is no

seclusion and celibacy in it and there is a clear saying from Holy

Prophet (s) that there is no place for celibacy in Islam.

Islam is movement and an ideology of bravery; every teaching of

Islam has valour and bravery inside it. It is not that only crusade

(Jihad) has bravery in it, in fact every action has bravery. Being

stubborn is not bravery, stubbornness is different from bravery.

Coward persons very often become stubborn. The biggest bravery is not in punching someone but the greatest act of bravery is to

accept that I have committed a mistake. Islam in reality raises

and nurtures brave people. The person who develops the courage

to condemn himself he can condemn everyone else. The problem

that Gazali had was that he had no courage to condemn himself, he could not condemn his self though he was a teacher of ethics

hence he did not got the courage to condemn even Yazeed. That

Islam is different which snatches away courage from human

beings that if I condemn Yazeed may be I might go to hell. Islam does not give birth to such cowards; it is the ideology of valour.

The title of bravery is also present in Islamic acts of worships;

there is no worship that is empty from bravery. In worships you

have to break your haughtiness and become a bond and slave;

and for this you need courage.

The fourth element is resistance and perseverance. There is a

tradition from Holy Prophet (a) narrated by many:

س��ورة ھ��ود یبت��������نیش

Surah HUD has made me old

In Surah Hud there are same things that are discussed in other

places of Holy Quran also but it is mentioned in traditions and

also the Scholars have written that there is one such verse in Surah Hud which is not present anywhere and this is the verse

which makes the Holy Prophet (s) say that Surah Hud has made

me old. This verse is:

"اس����تقم کم����ا ام����رتف"

Demonstrate perseverance in accordance with the duties imposed

on you.

It is very easy to say “there is no God but Allah” but to

demonstrate perseverance on it is very difficult. It is easy to say

that Allah is our lord but to remain firm on this is very difficult.

There is very wise statement from Imam Khomeini (r.a) that it is

easy to bring revolution but difficult to protect it. It is easy to become revolutionary but to stay as revolutionary is very difficult.

It is easy to say “there is no God but Allah” but to maintain this is

very difficult. The one who says my Lord is only Allah let him just

try to sustain this for sometime. This means that … my father is

not my Lord; he is my father but not my Lord……………do not consider your father as your Lord…………… do not make

governments as your Lord…………………….. Do not make your

clients as your Lord …………………. Do not make the oppressors as

your Lord. It is easy to say that my Lord is Allah but to

demonstrate perseverance on it is very difficult. It is easy to make a country on the name of Islam but to preserve this

country on Islam is very difficult. What they say today is that if

we act against the will of America we will die of starvation, if we

do any condemnation of America and if we raise slogans against someone we will die of starvation.

Why will you die of starvation? God forbid is the essence of Allah

not present? You are Muslim? You have trust on Allah? You have faith on Allah?

They say what will happen to Iran? Every one in the world is

worried as to what will happen to Iran? The entire world and even

those who are threatening are worried that we are giving threats

but what would be the consequences; but if you ask the Iranian

leadership on what will happen? They say “Our Lord is Allah”. If someone understands this that Lord is only Allah, and there is no

Lordship of anyone else other than Allah, and he demonstrates

perseverance on this then no one can scare him. One more verse

that Imam Khomeini (r.a) had very often said in his sermons is

that: Allah says:

مثنى وفرادى إنما أعظكم بواحدة أن تقوموا {I exhort you only to one thing, that rise up for Allah's sake in

twos and singly,

Imam Khomeini (r.a) in context of this verse says: “I (Allah) tell

you only one thing, I don’t do big talks, and that one thing is that

rise only for the sake of Allah, Rise for the sake of Allah even if you are alone, even if you are two rise for the sake of Allah, even

if ten rise for the sake of Allah, if you are one nation then also

rise for the sake of Allah, and if you are in millions then also rise

for the sake of Allah.

"قولوا @ الہ @ هللا تفلحوا"

Say � الہ and you will achieve (”There is no God but Allah“)ا��

salvation. (“There is no God but Allah”) � ا� الہ � is not something

vocal, it is something to be done and not just said. Doing � الہ

means resistance (Moqawamat) (”There is no God but Allah“) ا��

and perseverance.

There are certain things whose survival is dependent on resistance and perseverance. The survival of Islam, survival of

Muslims, the survival of the Muslim nation in reality is hidden

inside resistance (Moqawamat) and perseverance. This is the

reason that Islam is of the type of Hamasa. Resistance

(Moqawamat) is present in every vein of Islamic teachings similar to opening any vein of human being where only blood is found.

Though if you open the veins of Muslims strange and astonishing

things will be found but from the veins of Islam Resistance

(Moqawamat) and perseverance will come out. The second name

of perseverance is Islam and this is the reason that Islam is of

the type of Hamasa.

The face which Christianity has presented of Prophet Isa (a.s) is

that he was a very good person, why he was a good person? This

was because it is present in Christian teachings that when

someone slaps you on your right cheek then you should bring your left cheek forward to him yourself. This is because if one

who slaps on one cheek will have to change sides to slap you on

the other cheek and hence the person slapping will have trouble

so you should change your side yourself so that while giving the

second slap he should not have this much trouble also. But the face which Allah has presented of Prophet Isa in the Quran is

something different. The Isa of Quran is something else whereas

the Isa of Christians is someone else. The Quran has presented

the face of Isa as that of Hamasa, whereas Christianity has presented him with the face of celibacy and seclusion. There are

different types of nations (Ummat), some communities are brave

and courageous; their culture has bravery but some communities

are coward and humiliated and there is no courage in their

culture. They are as such away from religion but also cowardly in their culture. There is no Hamasa in them and Hamasa will come

out from Quran and Islam because Hamasa is present in Islam.

Thus the uprising of the Doyen of Martyrs was of Hamasa which means when silence and stagnancy was prevailing over the entire

of nation the Doyen of martyrs started the uprising. Stagnancy of

a nation is the biggest sin; silence of the nation is the biggest

disobedience. Imam Hussain says that amongst all worships the

most prestigious one is crusade (Jihad) and the most prestigious crusade (Jihad) is to speak the truth in front of a tyrant king.

The Doyen of Martyrs did not say that I have been forced out

Medina; he said I am leaving Medina. That Karbala which Hussain ibn Ali established is different from the Karbala of speakers and

orators. The Karbala of historians is different, the Karbala of

writers is different, the Karbala of professionals is different, the

Karbala of those who sell bread (for Azadari offerings) is

different, the Karbala of those taking fees is different and

everyone has his own specific Karbala, but there is one Karbala of

Hussain ibn Ali. Now we need to find the Karbala to which we belong? Today we are in which Karbala?

We will understand the Karbala of Hussain ibn Ali (a.s) from

Hussain ibn Ali (a.s) himself. The orator and speaker of this Karbala is Hussain ibn Ali (a.s) himself. The speaker of this

Karbala delivered sermons and informed people about his Karbala

and if they want to understand this Karbala then they should

understand it from his son Imam Sajjad (a.s), from his sister

Respected Zainab (s.a) because they have presented true Karbala of Hussain (a.s). The Doyen of Martyrs says:

"ا@ترون الی الحق @ يعمل بہ والی الباطل @ يتناہی عنہ"

Don’t you see that truth is not being practised and Falsehood is not prohibited?

Don’t you see that transgressors and evil beings have taken

sovereignty over the Muslim nation? Imam (a.s) introduced the meaning of Yazeediat and removed the veil from the face of

Yazeed and said that Yazeed is corrupt, transgressor and

murderer. Yazeediat is same as Liberalism of today. Yazeed is the

first liberal amongst Muslims and Islamic Liberalism is Yazeediat.

The point is that the thoughts and slogans of Yazeediat match with the ideology of Liberalism. Yazeediat was not the standard

for dictatorship; dictatorship and kingship are different from

Yazeediat. When Liberalism appears then Hussain ibn Ali (a.s)

enters the ground because Liberalism just does not subjugate

human beings it also crushes righteousness (Haqq). Kingship dominates and pressurizes Muslims but Liberalism raises the

slogan of support for human beings and suppresses humanity by

raising the slogan of Humanism. Liberalism is the supporter of

man but enemy of truth (Haqq); it is the supporter of Muslims but enemy of Islam. Today it is being said that human being

should be Muslim but without Islam, this is Liberalism. When this

corruption and transgression became apparent the Doyen of

Martyrs prohibited remaining silent. He did not say I am being

forced out, he said I am leaving. I am starting this uprising:

"وانی لم اخرج اشراو@ بطرا و@ مفسداو@ظالما..."

I am not going as an oppressor, I am not going as a corrupt, I

am not leaving to create disturbance and I am not leaving to

create any mischief; but instead I am leaving and not forced to

leave. If I wanted to stay back I could have stayed become

performing rituals in Masjid e Nabawi. If I wanted I could have taken refuge in Kaaba. I could have also sat peacefully behind the

walls of prayers. I could have also taken the support of worships

to sit quietly. I was also aware of many ways of living peacefully.

When big personalities of Mecca and Medina came out to stop

Imam Hussain (a.s) and requested him to not to go; two big personalities Abdullah ibn Zubair and Abdullah ibn Umar (the son

of second Caliph) came to him and got indulged into a discussion.

The summary and the core of this discussion was that we will

intervene in your tussle with Yazeed and we will talk about dialogues and some negotiations. The Doyen of Martyrs listened

to everything and after this said:" الک������2م لھ���ذا اف" Woe on these

things which you are talking. You are showing me this path

against Yazeed? Instead of coming to me and asking me the path

of salvation since I am your Imam (leader), on the opposite you

are teaching me what should I do? Woe on such talks of yours.

There are certain talks that are cursed by the Doyen of Martyrs;

those talks not possessing Hamasa, the cowardly talks, that

which does not has valour in it; he is saying that rather than supporting me, rather than motivating me, rather than standing

at my back, rather than becoming my arms and shoulders, rather

than strengthening me, rather than participating in my army you

are preventing me also to take courageous steps. It is astonishing

that the nation (Ummat) rather than supporting their Imam (leader) starts impeding their Imam.

Shiite is an outcome of perseverance and steadfastness and you

be assured that Shiite has reached this stage due to this

perseverance and resistance (Moqawamat). Shiite is the religion

of resistance (Moqawamat) and Istiqamat (Perseverance); and

the salvation of Islam is in steadfastness and resistance. Shiite will die if its leaves resistance (Moqawamat). The load of the roof

is on the pillar and when the pillars leave resistance and defence

the roof comes down. The meaning of resistance (Moqawamat) is

defence. Your body is alive due to defence and if this defence dies

then the body will also die. With all these viruses, germs and illness attacking us from all sides and even after eating

adulterated food why are we still alive? This is only because of

the defensive system inside the body. Sickness happens only

when the defensive system of the body becomes weak. The Doctor gives the medicine to enhance the faculty of defence

inside the body. You are alive only till the time defence is present

inside your body, the day this defence gives up you will lie flat.

The human being whose body gives up defence his grave is

ready. This is the situation for the nations (Ummat) also; those nations who don’t have defensive system their graves are also

ready.

The religion in which defence ends the graveyard is ready for it and the grave digger is sitting prepared and the funeral bath

givers are also ready. The religion whose defensive system has

ended the world is ready to bury that religion, community and the

nation. Islam is the result of Karbala today because it is alive

today due to the defensive move of the Doyen of Martyrs and the resistance of his companions. Islam is at the mercy of Hussain ibn

Ali (a.s). If you want to inquire about the message of Karbala in

one sentence, then the message is Defence, Resistance

(Moqawamat) and Perseverance.

Imam Khomeini (r.a) says that the Islamic Revolution is the

result of Karbala, Azadari and Mohurrum. It is not that we cooked

so many pots of food and ate that it resulted into a revolution.

What was present inside Mohurrum and Safar that resulted into this revolution? What was in your hands that turned over the

throne of Imperialism, what was the thing present with you that

the superpowers could get slapped on their face? This was one

thing:

"میدالش������ہداءداریم ازسیماہر چہ دار"

Whatever we have is from the Doyen of Martyrs (a.s)

"میم از مح���رم و ص���فر داریما ھر چہ دار"

Whatever we have is due to Mohurrum and Safar.

This is means from Mohurrum and Safar we have learnt

Resistance (Moqawamat), perseverance (Istiqamat) and defence. It was due to Mohurrum and Safar that

واس����������تقمنا واقمن����ا قمن�����ا

We started the uprising, we aroused others and we remained

steadfast

This is the secret code of Revolution. Rise, Arouse and be

steadfast. From where did you learn this uprising, arousing and

firmness? Imam (r.a) said from Karbala. This is what Hamasa is

to rise, arouse and to be steadfast not stepping back; for how

long? Till the time the heads remain on shoulders you should not step back, get beheaded but do not bow your head, this is the

name of Karbala. This is what is meant by defence which means

in front of Yazeed keep on defending till the time you get

beheaded. Even after getting beheaded the head should not bow

down. It is not that you get beheaded and then the family starts to beg from Yazeed. But instead you get beheaded and those who

are left behind should become the messenger of these cut necks.

They should arouse the world; they should awaken the world by

going to markets and streets. When the entire world is present in Kufa and Shaam, you should go there and inform that none of

your problems will get resolved by becoming spectators.

There was one Hamas which was created by Hussain ibn Ali and there was one more Hamasa created by Lady Zainab (s). Allah

bears witness that when someone looks at both these Hamasa it

becomes difficult to assess which Hamasa was superior. In reality

both the Hamasa complement each other towards completion. If the Hamasa of Lady Zainab would not have been there, the

Hamasa of Hussain would have perished. This Hamasa of Zainab

secured the Hamasa of Hussain. People witnessed the

perseverance and defence of the Doyen of Martyrs; he defended

Islam under the dagger, defending Islam when Shimr has sat on his back, taking the children to the place of assassination by your

own hands for defending Islam. Is this defence of Islam tougher

or to go in between strangers without veil with hands tied behind

back and deliver sermons; and telling them the one whom you are calling as rebellion is the Imam of your religion. This was the

Hamasa that protected Islam, those sitting in seclusion did not

protect Islam, stagnancy and stillness did not secure Islam; Islam

was secured by the perseverance of Zainab and the Hamasa of

Zainab (s.a)

ب����ود ن���ہ ن���بیز گ����ر مردا یم ک��������رب2 دب����و ن���ہ ن���بیپ�������ژمرداگرز یم عہیش

Karbala would have died without Zainab

Shiite would have withered without Zainab.

The religion would have withered without Zainab. What kind of

personality is Zainab? Zainab is the name of Resistance

(Moqawamat), Perseverance (Istiqamat) and Defence. Zainab is

not the name of a helpless and fatigued lady. She was tied with

ropes but did not use it as an excuse; her veil was snatched but did not declare this unveiled state as an excuse; seventy heads

were on spears in front of him but did not make this as an

excuse. She delivered a sermon that shook the court of Yazeed

and an instant reaction was that one old person got up and asked

Yazeed to compensate for this crime. The degree of bravery and courage in her sermons was such that people remembered the

sermon of Lady Zahra (s.a) because her mother was also a Lady

of Hamasa and the daughter also. We are just discussing about

Hamasa here but it was the Hamasa of Zainab that secured the

Hamasa of Hussain.

It is astonishing to see those people with what excellence they

extracted the soul of Hamasa out of Islam, they removed the

spirit of Hamasa from Karbala and from the sacred uprising of the

Doyen of Martyrs. Karbala and Ashura are Hamasa from head to toe just like Islam is; the Quran is starting to end Hamasa. In

reality if the soul of Quran was present inside Muslims they would

not have faced disgrace. These are the words of Lady Zainab

(s.a): Yazeed, You are thinking that by forcing us in ropes and

making us stand in the courtyard and by being arrogant you are giving this impression that you have disgraced us and you are

yourself sitting on the seat of dignity? She says to Yazeed: " 2مھ .wait, slow down, and don’t walk so fast (you will soon see) "مھ2

The community that has this character can never be disgraced;

even if they are tied in ropes, chains and gripped in pangs they don’t accept humiliation. What were the slogans of the Doyen of

Martyrs (a.s) in Karbala? They were not those slogans that we

typically recite today; they were such slogans that even when we

think about them we find it difficult and challenging to raise the

same slogans.

"انی @ اری الموت ا@ سعادة والحياة مع الظالمين ا@ برما"

I consider life under oppressors as humiliation and consider death and martyrdom in the way of Allah as pride and privilege.

ان الداعی ابن الداعی قد رکزنی بين اثنتين بين السلة والذلة و ھيھات من الذلة

This adulterer son of an adulterer has brought me on a crossroad of dignity and disgrace. But he is not aware that Hussain will

never walk on the path of disgrace. I will walk on the path of

swords, I will walk on the path of hardships but I will never

tolerate disgrace.

I say no to disgrace ھيھات منا الذلة

Hussain and disgrace can never gather in one place. And even if

there are big personalities whose words smell disgrace, then

Hussain ibn Ali (a.s) says:

اف لھ�����ذا الک�����Pم

Woe on such talks

Karbala is Hamasa in reality

Chapter 4

Perseverance (Istiqamat)

A Lesson from Karbala

The most important thing related to the event of Karbala where

we should be concentrating, analyzing and discussing on every

instance is the purpose of uprising of the Doyen of Martyrs (a.s).

What was the purpose for which Imam Hussain (a.s) started this

uprising and accomplished this prestigious movement? Whether this uprising was initiated by Imam Hussain (a.s) or was he

persuaded for this? At times from certain discussions and written

works we get an impression that Imam Hussain (a.s) was

undesirably forced into this tragedy. As it is generally said that if the demand for allegiance would not have been made, if they

would not have fiddled with Him (a.s) and not threatened him

with the option to give his head or submit to Yazeed then this

incident would not have taken place. Such types of cause do

come out for some incidents or movements in our times and human being gets diverted from its true cause into some other

direction. It happens now also that some incident takes place and

simultaneously some other incidents also happen and we

associate them together claiming that this incident which has

taken place is an outcome or an effect of the other incidents and occurrences.

There is no doubt that there was a demand of allegiance made

from Imam Hussain (a.s) but we should also be aware that even

if Yazeed would not have made this demand still this uprising would have taken place. Even before Imam Hussain (a.s) got the

opportunity to start the uprising with full preparation Yazeed

initiated this. Yazeed or his advisers decided to move fast on this

matter so as to disable any sort of preparations planned by Imam

Hussain (a.s) to start an uprising against Yazeed. This is because if we analyze the sermons of Imam Hussain (a.s) from Medina to

Karbala and even before Yazeed came into power we can easily

understand and this fact is clearly manifested that Imam (a.s)

had this intention of uprising and movement since long. But he was waiting for an opportunity and a right time where he can

accomplish his motives in a highest possible way. During this

period this incident of demand for allegiance took place and this

was not something astonishing or new for Imam (a.s) since he

was already prepared for this. It is written by many historians that when Waleed called Imam Hussain (a.s) to his office in

Medina, Imam (a.s) immediately said when he heard about this

invitation that Ameer-e-Shaam (Muawiya) has died and his son

has been nominated as his successor and he is calling me for

allegiance. This implies that even before someone would inform him (a.s) he himself indicated that this incident has happened

and the same thing was told to him when he went to Waleed and

asked the reason for calling him (a.s). He was told that this

incident has taken place in Damascus and an order has come to

seek your allegiance. Imam (a.s) was already prepared for this and since long he was trying to create a suitable environment for

people to easily participate when the time comes for an uprising.

The justification of this fact regarding the uprising is also available through another historical scripture narrated to us

known as the Sermon of Mina. In 59 A.H, one year before the

event of Karbala and even before Yazeed came into power Imam

(a.s) delivered this detailed sermon on the plains of Mina during the Hajj season. Imam Hussain (a.s) invited all well known

personalities of the then Islamic world, the Scholars and tribal

chiefs to address them with this sermon. Imam (a.s) drew their

attention towards several things and towards the end expressed

his intention of an uprising. Even if Imam (a.s) would not have

explicitly invited them for an uprising, then also from the prerequisites which he had set and from the sermon itself it is

evident what intentions and motives Imam Hussain (a.s) had and

the reason why he invited these personalities.

In this sermon Imam (a.s) told them as to why Allah (s) has

cursed the Jewish scholars of Bani Israel. The reason he told

them was because they were not doing Amr Bil Maroof and Nahi

Anal Munkar. They were not preventing people from getting into

corruption, they were not inviting people towards divine values, and they used to sit careless like spectators and were being paid

by the government and the courts. Hence either due to greed or

fear they used to refrain from expressing truth and

righteousness. This is the reason why Allah (s) has condemned them with harsh words in the Holy Quran. After this He (a.s)

referred to his audience and said that when violation of any of

your ancient traditions and culture takes place you make a lot of

noise but when divine limits and boundaries are stampeded you

demonstrate no reaction to this. After this sentence He (a.s) said “O my Lord! Be my witness that I am not rising for the sake of

world, power, fame or status but instead I am rising for the

defence of your religion, your name, and your set boundaries of

religion and for defending monotheism.” All this was said in the

sermon which was delivered one year before the event of Karbala.

After this there is one other evidence present in form of a letter

written by Imam (a.s) to Muawiya. In fact this was a reply written to a letter which Muawiya has sent to Imam (a.s) in which he

tried to threaten him (a.s). In this letter Muawiya first referred to

ethical problems which would arise if Imam (a.s) speaks against

him, it would create discord, dissension and disunity within the

Muslim nation. He advised Imam (a.s) in this letter that we should do everything for the sake of unity of Muslims and we

should not disturb and let the Muslim nation live peacefully. After

writing about these then in his letter he started to threaten Imam

(a.s) that if you start an uprising then you will have to face dire

consequences, and both Imam (a.s) and the nation (Ummat) will

have to face severe losses. He summarized the letter that it is not suitable for Imam (a.s) to even think about any such thing

(uprising). Imam (a.s) replied to his letter sentence by sentence,

like on the matter of Unity, he (a.s) said that it was you who first

divided the nation, when it comes to losses, he (a.s) replied that

it was you who first incurred losses upon the Muslim nation. Imam (a.s) replied to each and every point mentioned by

Muawiya in his letter. This means that even Muawiya was aware

that Imam (a.s) is possessing thoughts related to an uprising,

and this was true because he had his spies present in Medina who were reporting about everything related to Imam (a.s). They kept

a close watch on every session, gatherings, speeches, statements

and all the activities and preparations which Imam (a.s) was

doing for this uprising.

The most important thing which Imam (a.s) did was to prepare

individuals for this uprising. This was essential because the period

which had passed from the martyrdom of Ameerul Momineen

until the event of Karbala has been a very tough period for the Muslim nation, because after the holy demise of Ali (a.s) Bani

Umayyah got control of Caliphate and governance from

Damascus. That era was similar to the era of today which we are

going through. It was during this period whereby with the help of

deception and terrorism targeted active personalities were martyred. On one side well known personalities were martyred

either during travel, business or in their homes and on other side

many were deceived with lust and greed. During this period the

incident of peace treaty of Imam Hassan (a.s) took place in which

also the major cause was this lust and greed by which many of the staunch companions of Imam Hassan (a.s) were lured. Some

were lured by posts, some with wealth and some got lured with

women. Unfortunately this happened and the leading

personalities in the camp of Imam Hassan (a.s) got deceived by these three weapons.

There is a book by Late Tabrisi as “Al Ehtejaj” which is a

collection of different types and forms of political and intellectual

resistance and protests which our Imams (a.s) had gone through. This book should be read but not with the intention of earning

some rewards but in fact the incidents and movements of Imams

(a.s) should be analyzed in relevance to the current affairs and

situations of our era. In this book it is written that after the

incident of treaty of Imam Hassan (a.s) took place some of the followers of Imam Hassan (a.s) came and argued with him in an

insulting and unethical manner questioning him (a.s) about the

acceptance of peace treaty. Imam (a.s) replied differently on

different situations as per the level of understanding of the questioner. He gave one reason to someone and other to

someone else, but all the reasons given by him were part of the

cause for the acceptance of this treaty. One of the most hard and

bitter reasons mentioned by him in his own words were “they had

bought over some of the persons of my battalion and their plan was to use these sold out companions to make me captive, chain

me and hand me over to the enemies”. In other words they were

told that if they do this they will be paid off very well and they

have seen that before this many other companions had left him

(a.s) for the sake of good returns from enemies. Even the commander in chief of Imam’s (a.s) army was sold out before.

This commander in chief whose children were assassinated before

by the same enemies, his family was looted and destroyed was

from Bani Hashim and a close relative of Imam Hassan (a.s).

Ubaidullah ibn Abbas was the paternal cousin brother of Imam Hassan (a.s); he was younger brother of Abdullah ibn Abbas who

is a well known name and personality of Islam. He was made as

the commander in chief of the army of Imam Hassan (a.s) and he

was amongst foremost who got sold over to the army of Damascus. He was bribed with a big ransom of thousands of gold

dinars and dirhams. He was given half first and half promised to

be given later when he joins the army of Muawiya. He was

offered the same post which he had in Imam’s (a.s) army and

they offered him a beautiful girl of Damascus (since the people from that part of Syria and Lebanon were more handsome and

beautiful), all this if he betrays Imam Hassan (a.s) and comes

over to the army of Muawiya. He left Imam (a.s) with his entire

group and joined the army of Muawiya. Though most of the

promises were not fulfilled later but like this many others got deceived by the offers and left Imam (a.s).

Later on a time came when the enemies became more aggressive

and started to distribute money to everyone in the camp of Imam Hassan (a.s), offered promises, threatened, spread rumours and

created a crisis in the camp of Imam (a.s). The situation was

such that now most of the army men of Imam (a.s) wanted to

take as much benefits from the enemies and get closer to them.

This unfortunate incident happened and in this book “Al Ehtejaj” Imam (a.s) later said a sentence which is written in this book

since centuries but no one expressed it. It is a very bitter

statement and an elegy which aggrieves human being and his

heart bleeds after listening to this. In this book it is written that when people came and asked him about the reason for

compromise treaty with Muawiya, Imam (a.s) first specified about

what their plans were and what were their intentions about him

(a.s), and then by explicitly using the word Shia for his followers

said “I give preference to Muawiya over these Shia’s of mine”. This is because Muawiya is an enemy of mine and I am

fully aware of what he intends to do with me, whereas these

companions of mine had planned to sell me in the hands of

Muawiya. These are the words of Imam (a.s). He pointed towards

his army and companions and said that they call themselves as my Shia but their impure thinking had devised a plan to sell me

out to Muawiya.

The event of Karbala has not yet taken place but its foundations are being laid and this incident of peace treaty takes place.

People say that Muawiya forced Imam Hassan (a.s) into this

treaty, but reality is that his (a.s) own followers were the one

who forced Imam (a.s) to sign this compromise treaty with

Muawiya. This is the reason the Doyen of Martyrs (a.s) said that the kind of companions which I got neither my grandfather nor

my father Ali (a.s) and neither my brother Hassan (a.s) got.

These were the worst betrayers due to whom this incident

(compromise treaty) took place and later they themselves come

to Imam (a.s) in an insulting, unethical and shameless manner

asking him (a.s) for clarifications and declaring him (a.s) as one responsible for this treaty. Someone even acted with reprimand

and admonition resulting into physical assaults. There are big

names present in them, because when names of big personalities

come people adopt silence. This is even present with our brothers

in faith that when name of some personality comes in a negative sense they want to maintain silence and don’t want to talk

beyond these limits. But this is a fact that this one known

personality of Kufa , Salman ibne Surade Khazai who was a very

different and complex person of Kufa who used to host meetings in his house to invite Imam Hussain (a.s) to Kufa, and he himself

despatched letters to Imam (a.s) but later when the time came

he was not seen anywhere. This person approaches Imam Hassan

(a.s) and salutes with harsh words as “Salutations to you who

humiliated the Muslims (Assalamu Alaika Ya Muzallal Muslimeen)”. And this person is looked upon with respect even

today and counted amongst respected personalities.

This entire situation was present in front of Imam Hussain (a.s) and it is not possible that after the martyrdom of Imam Mujtaba

(a.s), Imam Hussain (a.s) would have come out of these thoughts

even for a day. Thus we can realize the situations at the time of

Imam Hassan (a.s). Martyr Baqirus Sadr (r.a) says regarding the

era of Imam Hassan (a.s) that the community, means the companions and army of Imam (a.s) was a victim of many crisis,

several types of crisis were present amongst them and this

community who was a victim of crisis was worthless and did the

same. They came down to the state of untrustworthiness and

betrayal. Crisis foil the intentions of community, they break down their courage and break their backs. Crisis break the convictions

of community, they interfere with their intentions and make them

lazy and lethargic. This is a beautiful synopsis which Martyr Sadr

has done regarding the psychological and social state of this community.

Imam Hussain (a.s) was aware that this is a crisis struck

community and specifically his (a.s) own followers were a victim

of this crisis, and a community victim of crisis cannot start an uprising easily and with simplicity. Hence Imam Hussain (a.s) had

to put in prolonged efforts but still we see that when he declared

with utmost preparations his plans to start the uprising very few

individuals presented their support to him. In fact some turned

back half way and it is seen that even at the last moment some left him. As an example when everyone was martyred and only

Imam Hussain (a.s) was left there were still some present and

this is an astonishing incident found of a Camel transporter from

whom Imam (a.s) had rented some camels from Mecca and was to remain with him (a.s) till the end of journey. This person was

present till the evening of the day of Ashura. When this camel

transporter saw that now everyone is martyred and time for the

martyrdom of Imam (a.s) is also near, he approached Imam (a.s)

and said that my presence with you (a.s) is of no use now and with in sometime you will also get martyred, so it would be better

if you can settle my accounts. He asked Imam (a.s) that before

Imam (a.s) gets martyred He (a.s) should pay him the rental for

his camels so that he can return back. Imam Hussain (a.s) settled

his accounts and relieved him. He took the money and went to some palm grove where he had tied up his camels beforehand to

run away. When he reached there he was attacked either by

some dacoits or could be some persons from the army of Umar

ibn Saad, he was looted and killed there itself in Karbala. This is

the adversity of human being whereby he did not render his support to Imam (a.s), did not achieve martyrdom with Imam

(a.s) but still got killed in Karbala. He left Imam (a.s) for the sake

of money, for the love of this world, for his camels but still got

assassinated by the hands of dacoits. There are many such incidents in Karbala which have taken place and they deserve

importance but unfortunately neither they are analyzed,

discussed and expressed. Such incidents consist of many lessons

and teachings.

Thus crisis destroy communities and during this era between the

martyrdom of Ameerul Momineen (a.s) and Karbala the Muslim

nation (Ummah) became a victim of severe crisis which became a

cause of their destruction and humiliation. It was necessary to

talk about these historical circumstances so that we can compare them to the situations of our current era. If you want to

understand what all happened during that period of ten years (of

Imam Hussain (a.s) Imamat), then those years situation is

similar to what is happening today in this country (Pakistan) and

also all over the Islamic world. Though the Islamic world is not the same all over, there are different situations in different

places. The situation in Iraq is completely opposite to that of

Iran, similarly in Lebanon the situation is different and then in

other parts of the Islamic world the situation is different. We cannot say that the same situation exists in all places of the

Islamic world. Every country is having its own specifics, but when

it comes to Pakistan the situation is uniquely different. The

situation is Pakistan does not match with any other Muslim

nation, if there is little proximity in circumstances than that would be with Iraq. But still the situation in Pakistan is very different

even from Iraq. If we place the current situation of Pakistan

under the mirror of history then the existing situation of Pakistan

is similar to those years between the martyrdom of Ameerul

Momineen (a.s) and the event of Karbala. That era was of crisis which took away everything from the nation (Ummah). It took

away their honour and zeal; it took away sensibility towards their

existence and took away everything. As per Martyr Sadr these

crises tore apart the intentions of this nation (Ummah) and broke

its back. It removed their courage, valour, bravery and even ability to think. At times a community becomes captivated to

such an extent that it even forgets about the possibility of

starting an uprising, they even loose the courage to think about

starting an uprising. They are even afraid and scared to think about uprising even in isolation. These situations were created by

the enemies through fraud, deception and terrorism. They

martyred well known personalities and maltreated their families.

There were many who had to face tough financial crisis, their

benefits from government treasury was stopped and many ended even below the state of surviving poverty. Many were close to

death due to poverty and in fact some even died due to poverty.

Such were situations which they created and these are situations

under which certain experts come over to break the courage of

communities. There are such expert technicians whose jobs are to suppress the courage of communities and the same thing is

happening in this country today. On one side there is a political

crisis reaching its peak in this country. Though you may call it by

some other name, it would be more appropriate to refer to this as

a political gambling played by the politicians. On one side this political gambling and on the other hand other crisis are all meant

to break the back of the nation and to break its intentions.

Psychological battles are fought when other situations are in

control, but here in Pakistan the stage has gone beyond psychological warfare. Like today you can see a psychological war

between the West and Iran. Psychological wars are nervous

battles like between West and Iran where they are both trying to

attack the nerves of each other, which is more from West and

less from Iran, and in this kind of war one who possess a strong nerve will be successful. One, who does not loose control over his

nerves, does not becomes emotional and sentimental fights in a

sensible manner. This kind of psychological warfare is tougher

than war with weapons, but the battle of crisis is even tougher

than this neural war. If we witness the war of weapons, there is heavy bombardment done, the enemies come with weapons and

shred the youths of a nation. But still such atrocities are easy for

nations to bear, and not just easy in fact these atrocities,

martyrdoms raise the communities, they bring them back to life

and restore their courage back to them. It has happened in the past whereby communities have been brutally beaten up and

suffered from martyrdom and as a consequence they developed

the sense of honour, self respect and dignity, thereby reaching a

respectable stage; as we have seen in the recent attacks on Gaza. But those communities which are indulged in crisis that

break their backs, breaks their courage and even freezes their

ability to think in the right direction; such communities never

develop and never straighten their backs.

We can read in Nahjul Balagha the sermons of Ameerul

Momineen (a.s) to estimate the efforts he (a.s) has put to return

the nation (Ummah) back to the path of Moqawamat (resistance),

to again develop perseverance in them and to once again get

them back on the same standards as the nation was during the period of the Prophet (s.a). In the end Ameerul Momineen (a.s)

said that despite of all my efforts I could not get any fruitful

results from this nation (Ummah). Ameerul Momineen (a.s)

supplicated to Allah (s) that, “O My Lord, take them away from

me and take me away from them”. An Imam, leader and a guide like Ameerul Momineen (a.s) could not get successful results to

straighten and get back the nation back on its feet because this

was a defeated nation, a nation whose back was broken, a nation

that has lost their heart and a nation that has lost all its valour and courage. And then finally He (a.s) had to plead to Allah (s) to

take such a community away from me and take me away from

them, I could not change the conditions of this crisis struck

community. This same crisis got transferred during the era of

Imam Husain (a.s) and this crisis struck community later was in front of Imam Hussain (a.s) during his period of Imamate. At

times people ask why did Imam Hussain (a.s) did not start the

uprising earlier or why did this uprising not take place during the

period of his father. Imam Hussain (a.s) tried a lot to get the

community out of this crisis but they had all become absolutely senseless and careless, and this can be easily inferred from the

sermon of Mina and also from the various other sermons and

sayings of Imam (a.s) during his journey from Medina to Karbala.

As Imam Hussain (a.s) has said:

یرغب الم��ومن فیعن���ہ ل یتن�������اهی ای الباط������ل یعم��ل ب��ہ والی الح����ق @ یا@ ت�����رون ال

لقاءرب�������ہ حقاحق�������ا

“Don’t you see that truth is not practiced, can’t you see falsehood

is not being prohibited?”

(Mausuwate Kalemate Imam Hussain (a.s) – Pg 356)

He is addressing ordinary people and telling that don’t you see

that falsehood is being openly practised. This type of sentence is

used when corruption is very open and clear, and people are

questioned whether they are blind, can they not see, and what

has happened to them. And this was a fact that in reality that

nation could not see what was happening. They had closed their

eyes and were only concerned with their own chores and work. Every one was into personal considerations and if one day would

pass nicely when they would get food and bread they used to

express gratification that today was a good day where they got

food and nothing else happened. The similar situation exists

today as well as an example on the evening of the day of Ashura our entire community expresses gratification that Alhamdulillah!

Nothing happened today. This means those who have made up

their minds that many worst things are going to happen to them,

then for them if one day passes peacefully they express thanks to Allah. This was the situation at that time also, that day when

nothing happened, that day when the dignity of their women was

not hurt or attacked they would express gratification that this day

has passed nicely. Imam Hussain (a.s) tried a lot to get them out

of this situation, in fact if the demand for allegiance would not have taken place Imam (a.s) would have spent some more time

in preparing the grounds (for an uprising). In this sense we can

say that before this journey and during the journey Imam (a.s)

gathered a quantum of companions, 72 or 100 or more, whom he

(a.s) appreciated a lot because they came out of the crisis. This means even if these many people don’t get hit by crisis and come

out of it they can achieve a lot and change history. They can

become a model for future generations, communities and ideals

for relieving crisis struck communities out of crisis. This is the

reason Imam (a.s) has appreciated a lot these companions and the Infallibles (a.s) have instructed us that whenever we send

salutations on Imam Hussain (a.s) we should always remember

these companions and all other Infallibles used to do the same

way.

These companions are very highly respected and noble but not

just because they gave their lives. If giving life is the only reason

for their noble status then the companions of the Holy Prophet (s) also gave their lives like Hamza (a.s) sacrificed his life in a

courageous way, then there are martyrs of Badr, Ohud, Khandaq

and other battles who are all esteemed and great. These martyrs

also possess great value and we should recognize and be aware

of them also since they also have that grandeur and status.

These martyrs also possess a very high status because when Islam needed them they came forward and sacrificed their lives

leaving everything behind. Even those who accompanied Ameerul

Momineen (a.s) in different battles of Siffeen and Naharwan and

got martyred, these were also great people, but still all these are

not equivalent to the status of the martyrs of Karbala. What is the reason for their unique greatness? The reason is that those

who were with the Prophet (s) did not enter the battlefields after

coming out of some crisis but they were instead part of a

prepared, awakened and sensible community. One who steps out of an awakened community is a great person but not of the same

status of that person who comes out of a crisis struck community

and delivers the same as the person who comes out of an

awakened and prepared community. When the deliverables of

both these are weighed there will be a lot of difference. You can take for instance the case of the strokes of Ameerul Momineen

(a.s) in the battle of Khandaq and in the battle of Khaibar, both

were the stokes from the same sword but the Holy Prophet (s)

appreciated a lot the stroke of sword in Khandaq and said:

نیوم الخن�����دق افض�����ل م�����ن عب�����ادة الثق�����لی یض���ربة ع���ل

“The stroke of Ali in Khandaq is more virtuous than the worships

of Thaqlain”

This is because in Khaibar the situation of crisis was not there

which was present in Khandaq. In the battle of Khaibar the

Muslims were in a dominating position since they have attacked

the Jews, but in the battle of Khandaq it was the polytheists who attacked Muslims and Medina was in a state of crisis, every thing

was at stake and everyone was under immense pressure and

there was a state of fear. God forbid if the Muslims would have

lost the battle of Khaibar Islam would not have perished or

scattered away. The Muslims were very strong since they had marched from Medina to conquer the fort of Khaibar. Even if they

would not have achieved success in conquering the fort still they

would have returned back to Medina and Medina was safe and

under their control. But if they would have suffered defeat in

Khandaq everything would have been lost, neither Medina, Islam nor Quran would have remained. This means that in the battle of

Khandaq Muslims were victim of a crisis. It was the stroke of

Ameerul Momineen (a.s) which gave them relief from this crisis

and got their backs straight again. This is the reason that the

statement delivered by the Messenger of Allah (s.a.) was not that one Mujahid (Crusader) is going against an infidel but instead said:

ا- مرض ا- ک����ل مانی لک کف��������ر

Total Faith is going against Total Infidelity

The kind of crisis present in the battle of Khandaq was not

present in other wars and not even in the battle of Badr. The

one’s who got martyred with the Messenger (s.a) and those who got martyred with Ameerul Momineen (a.s) in the battles are also

great persons and possess a high status. Even some of them got

martyred in a most brutal way, like Meesam-e-Tammar (r.a) got

martyred in a brutal manner not experienced by anyone else, but

still the status of the martyrs of Karbala when compared to other martyrs is high. In fact when we pray for the martyrs we always

say that May Allah accompany all the martyrs of Islam with the

martyrs of Karbala. This is because of the situation and the

circumstances of that era from which they came out and entered

the battlefield.

Those who were with Imam Hussain (a.s) were from the same

community; it was just a period of ten years from the martyrdom

of Ameerul Momineen (a.s). They were under all sorts of pressure and crisis from Damascus, they were victim of different types of

panics and aggression like aggression on their wealth, their

beliefs and political aggression. Muawiya used to send his men

with money bags to the tribes offering them money to support

Damascus if possible and if they can’t support Damascus then also they can take they money but just remain silent neither

supporting any of the parties (Kufa and Damascus). This was the

crisis where money was offered to even remain silent and neither

support Ali (a.s) nor support Muawiya. By offering money to sit carelessly in an unconcerned state, by threatening many and by

luring some they made the entire nation (Ummah) a victim of a

tremendous crisis. This community could not get their backs

straight from this crisis and under such situation Imam Hussain

(a.s) started this uprising and these few supported him.

It should be remembered that the intention to start this uprising

was his (a.s) own , Yazeed did a stupidity and took a step much

before it was required to be taken by him. There was a certain level of readiness in Kufa but still they were not in a position to

bear this pressure. Their readiness could be seen from the letters

which they had written to Imam (a.s) inviting him to Kufa, they

have written letters rich in literature with most them of using the words “Al Ajal Al Ajal” (Come soon) and many of these letters are

preserved by history even with the names of those who have

written these letters. The message and subject of all these letters

was one that we are ready and prepared, but we don’t have any

leader, and you (a.s) should come soon. At the end of every letter everyone used to write “Al Ajal Summal Ajal” (come very

soon). This was an evidence of their readiness, but this readiness

was not enough to bear the pressure. It is natural that if a

community rises and comes forward then it has to undergo many

forms of pressure. In the thirty three days battle of Hizbullah (2006) where a great help and a manifested victory was granted

to Hizbullah, the analysts have said that the level of pressure

which Hizbullah had gone through was a back breaking one. This

pressure made them stronger and gave them the opportunity to

present and prove their abilities and strength. This happens when you are facing a real enemy rather than proxy enemies as it gives

you a real chance to prove your abilities. Hence these thirty three

days of pressure was not a back breaking bone, but the pressure

which Hizbullah is going through now is back breaking. If you see the Islamic revolution in Iran, it required a lot of courage to bear

the pressure to eradicate Shah but still this pressure was not that

as compared to the peak pressure today. The same pressure

came on our country (Pakistan) though we have not done

anything which would become a cause of pressure. But still just

like in many other places pressure was applied on us also but neither the community, nation or the leaders could bear this

pressure even for five minutes. This is because when a

community becomes a victim of crisis and when they are

subjected to such back breaking pressure it becomes very difficult

for them to bear this.

The people of Kufa were prepared to the extent that if Imam (a.s)

comes over to them without any objections or hurdles in his way,

then they were willing to support him for one particular situation or season. But if some obstacles or hurdles like Ubaidullah Ibn

Ziad , a General comes in between and stops our way, imposes

restrictions and starts to whip and lift people, or in today’s

terminologies if agencies get after us, then what should we do? They were not prepared for these circumstances or such a

seasonal change. Hence moment Ubaidullah entered Kufa, the

season changed and pressure increased on them, and they could

not tolerate this pressure for even five minutes. If Imam (a.s)

would have reached Kufa and somehow managed to get them out to the battlefield maybe they would have tolerated the pressure

of war but they were not prepared to bear this psychological

pressure of before and after wars. Those who come out in the

field of struggle for them such kind of readiness and preparation

is a must and this does not come by birth. This readiness just does not develop by sitting inside home, it needs to be developed

on our own and this is where nurturing and training becomes a

must. The Holy Quran makes us walk on two lines; one is

education and second is training. Education only gives us

awareness and information; it does not prepare the person to bear pressure. It is not that if a person is highly educated then he

can bear more pressures, in fact many a times it happens the

other way round whereby the person who is more educated is

very delicate and could not bear even little pressure, whereas an uneducated person might end up bearing more pressure. The

reason is that to bear pressure nurturing, training, practice and

parade is required.

It is necessary to exert ourselves to pressure; this means we

should go to those places where there is pressure so that we can

get habituated to pressure. At times we should expose ourselves to severe heat and severe cold so that we can get used to bearing

the pressure of severe heat and cold. At times we should

desirably keep ourselves hungry so that we can learn to bear the

pressure of hunger. At times walk so that you can feel the

pressure of tiredness, at times start some work without having any money so that you can get habituated to the pressure of

poverty. As it is mentioned in traditions that poverty is a step

towards infidelity, this is because there is tremendous pressure

within poverty even more than that of a big rock. If the sky falls on someone he might not break but if someone gets into a period

of poverty he breaks. There were many big personalities who

could bear the pressure of swords and martyrdoms but could not

bear the pressure of poverty. For this preparation and readiness

is required; people and communities should prepare and train themselves to bear pressure. We cannot say and neither do we

have evidence that those with Imam Hassan (a.s) were of false

beliefs, but their problem was that they were not prepared and

ready to bear the pressure even for a short period. Ameerul

Momineen (a.s) was experiencing the same difficulty. The difficulty was not from the beliefs of the community as we can

see in Nahjul Balagha that He (a.s) has not condemned them on

any occasion for their misbelieves. He always condemned their

non preparation and said that you are not ready to face all the

four seasons, you are only the people of one season that of spring. There are some who are only people of spring, when

everything is good and fresh. They become Mujahid (Crusaders)

in spring when there was peace and safety all over; this is the

time they come out in the field. But when situations change and difficulties come then they say that are not made for such

difficulties. This was what Ali (a.s) used to tell them that you are

not the people who can face tough and difficult circumstances

since you are not ready and prepared.

Thus crisis breaks the back. The biggest effect which crisis leaves

on people is that it takes away their readiness. At this time the

same situation is going on over here (in Pakistan). A lawyer came

to Lahore and was complaining. As we know that it was only the

lawyers who made a front and came out in the field. This lawyer was saying that we are not astonished for not getting any support

from politicians since they have always remained the same, but

our complaints and grudges are against the people for whom we

are doing everything and they are not supporting us. They don’t

rise, come out and even do not support us. This is true but the question is why they are not supporting, what calamities have

befallen on this community. This is because the people are under

immense pressure, pressure of not getting flour, sugar, gas and

electricity. These are the pressures that break and discourage the people. They intentionally create such crisis and keep the nation

under pressure so that those can afford to leave the country they

should do so and others left should sit quietly inside their homes.

One Scholar gave a religious solution on facing this situation. He

presented this solution in a beautiful manner with reference to Quran and traditions. He says Quran has referred to two

prestigious things in Islam, one is Migration (Hijrat) and other is

Dissimulation (Taqiya). This is a speciality in some people and

specifically in scholars that they give beautiful religious titles and

names to their actions. Like in this case escaping due to fear has been given the name of Hijrat. You have been listening that some

Muslims ran away from the battle of Ohud, so we should tell them

also that they have done Migration (Hijrat). Migration (Hijrat) in

literal sense means the same that you leave one insecure location

and move to another secure one. And since the battlefield of Ohud had become insecure so they left it and went to the

mountains which was secure, hence they have also done

Migration (Hijrat), then why do we call them as those who ran

away from the battlefield. Migration (Hijrat) is something different it is not running away from problems. Running away

from problems is not a solution, the more you run away from

difficulties the more it will be behind you, it will try to encircle you

from all over. Second he said was Dissimulation (Taqiya) which

was also misinterpreted. Dissimulation (Taqiya) does not mean to sit quietly inside your homes. The outcome and the results of

both these solutions presented is cowardliness which means

incapability to bear pressure. Since we cannot bear the pressure

the solution is to either run away or sit quietly inside our homes.

At the time of Imam Hussain (a.s) also some persons used this

same method of releasing the pressure developed by Yazeed.

They used to give advises to Imam (a.s) in Medina and Mecca to

act the way they did and adopt their methods. They suggested him to either get into dialogues with Yazeed instead of doing

allegiance and come out with a solution that you do your religious

work and let Yazeed do his political work. Neither you should be

concerned with Yazeed nor should he interfere with your religious

work. This way the problems will get resolved for you and you can come to Mecca, take refuge in Kaaba and keep yourself busy

with worships and pilgrimages. These were the statements which

they made as suggestions to come out of the pressure built over

Imam (a.s). At times some of our orators recite this also that Imam (a.s) was pleading that he should be left and allowed to go

to Yemen, India or some other place. And people of India and

Pakistan feel very happy also that Imam (a.s) had a desire to

come to India. But when Imam (a.s) heard all these, he said

"اف لھ�����ذا الک�����Pم"

Woe on your words, Woe on your thoughts and intentions. You

are looking at these ways under such circumstances. At times the

enemies don’t give us that much pain as compared to the

sentimental pains we receive by listening to the thoughts of the one under pressure, as to what kind of direction and solution he

is thinking about. Imam (a.s) was highly aggrieved with those

name sake Muslims, who have presented themselves as pilgrims

(for Hajj) but as per their thoughts they were in a highly disgraced and humiliated state and hence Imam (a.s) condemned

them. Migration (Hijrat) and Dissimulation (Taqiya) both does not

mean running away or hiding, in fact both of these are two

different tactics of confrontation. These are two tactics which a

person can adopt by alternating between them at times and not tools for relieving pressure by running away or hiding

somewhere. At this time if you see the back breaking pressure on

Iran on the nuclear issue and this pressure is being increased

everyday. The government before this existing government of

President Ahmedinjad succumbed to that pressure and for three years they suspended nuclear enrichment. With this those who

were applying pressure got the hopes that if we apply some

pressure this nation will break. But the first thing which the

existing government did after coming into governance was to

restart the enrichment process. They decided that even if they don’t plan or intend to make nuclear weapons and even if they

are not successful in reaching the enrichment goals still they will

under no circumstances succumb to pressure. The hopes of

enemies always increase when they see a community coming under pressure and looking for covert ways of getting out of

pressure. The enemies then don’t leave such communities, they

go after such communities to completely overcome and dominate

them. The enemies on the other hand get despaired with that

community who does not succumb to pressure in the first stage itself.

There is an incident of a martyr of Islamic revolution who was

picked up from a religious gathering. This gathering was an ordinary gathering of believers sitting and reciting elegies, it was

not a revolutionary or a political gathering. This person was also

present in this gathering where police raided and picked him as

well. This incident is before the Islamic Revolution and this person

was also a scholar. When they picked him and interrogated him inside the cell with the first question as who was reciting the

lecture and elegies in the gathering. This respected person replied

that I don’t know who was reciting, though everyone knew since

it was an open public gathering. Even the speaker was a well

known orator who had nothing to do with politics and was only a professional, so there was no harm in giving out his name. But

still this martyr did not even tell this. They started to beat him

and he was still not telling the name of the speaker even though

the police knew the name of the speaker. This was just their first question and he was not answering them. They used to beat him

till he became unconscious, then again they used to throw water

on him, bring him to senses and again ask the same question

about who was reciting the speech there. He used to reply the

same way that I don’t know. There were some other companions

of his who were also imprisoned with him, they started to severely condemn him that why are you unnecessarily getting

beaten up by them, this is foolishness; just tell them the name of

the orator since there won’t be any harm in giving this

information. He refused by giving the justification that if I reply to

this first question of theirs they will develop hopes to ask me further questions. I want them to get despaired at the first stage

itself that they should not keep any expectations from me. With

him others were answering the name of the speaker, the name of

the organizer and like this they would reach to the important information which they wanted to extract. But this crusader

despaired them at the first instance itself that if this person is not

giving such a simple information then we should not expect that

he will give any important information.

The one who can bear pressure can do anything. One who can

bear political pressure, pressure of poverty, psychological

pressure and the greatest of all; pressure of fear, this person will

never submit to anything. Imam Khomeini (r.a) used to say that we should not give illegitimate taxes to the power goons. People

of cities like Karachi are aware of what is meant by illegitimate

taxes, whereby someone comes with a stick or a weapon and just

speaks in a loud voice in front of a shopkeeper and every week

the shopkeeper gives him money. Those who get used to giving up to such pressures and give such taxes, they end up giving a

lot later, even their women they might have to give under

unbearable pressure. Like when they come with a gun and ask for

mobile, and once you give away your mobile they don’t just leave

you they ask for the car also. That community which does not possess the ability to bear pressure they end up loosing

everything. Imam (r.a) used to say that the enemies just apply

pressure; they don’t have the strength to do anything to you.

This statement of Imam (r.a) that “America is not having that much courage and power to even take a wrong step against us”,

the only mistake they can do is to let us down by sustained

pressure on us, otherwise coming for an encounter for us is not

possible for them. This was the message which Imam Khomeini

(r.a) had given to the nation of Pakistan on the martyrdom of

Shaheed Arif Hussaini. In this message Imam (r.a) said that I have this desire that America should openly come for an

encounter with us, they are doing clandestine operations against

us through agencies. I have this desire that the way Russia has

openly come against us I want America also to come in open

confrontation with us. This nation having a desire for a confrontation and encounter with this enemy cannot come under

pressure. This mistake was done by the past government officials

whereby they adopted an apologetic way towards this issue and

as a result Iran had to suffer a lot.

The strength of Hizbullah also lies in this; it is not that the

strength of Hizbullah is due to some weapons. Hizbullah is having

ordinary weapons whereas the type of modern weapons which Israel possesses could not be even dreamed by Hizbullah, but still

Israel is afraid of Hizbullah, Why? The reason is that the Arab

nations and their leaders easily come under pressures but

Hizbullah does not succumb to any type or level of pressure. Even

if their country is devastated, their children and women are martyred; the worst of atrocities done over them but still they

don’t come under any slightest of pressure. The communities that

submit to pressure have been disgraced a lot in history because

by getting a community under pressure you can make them do

anything you desire. You can see that the Pakistani community today is under several types of pressure, pressure of insecurity,

pressure of unemployment, pressure of lack of commodities,

political crisis is another pressure and then sectarian rifts. There

is pressure from all directions on this community. If this

community breaks their back under this pressure then they can never witness dignity, hence they need to overcome this pressure

and get out of this. We will be successful that day when the world

gets convinced that this community would not submit to any form

of pressure. They call our officials and they go running to their offices, sit with these oppressors and take pictures with them,

and feel proud to visit their embassies. All this is an outcome of

pressure. Someone said that we have made all possible attempts

to save this community, we went to politicians, religious

personalities, and other places and now we have no options left

except that we go to foreign embassies and make appeals there. One group went to some western embassies requesting them to

make arrangements for security for Shia community and

according to this group they were successful also. Certain

embassies declared that they will give special protection to Shia’s

and Qadianis if they want to leave the country for sometime and come to their countries. They implemented this policy for

sometime. Is this not disgrace and humiliation to beg from

embassies?

As I mentioned before that it is essential to understand the

purpose of Karbala, and that’s what I mean to say over here that

a martyr with his blood gives this message that you should die

but do not submit to pressure. This is the difference between the slit neck and a bent neck. A slit or cut neck is the one that has

not submitted to pressure whereas a bent neck has submitted to

pressure. The neck which does not bow gets cut and its merit,

virtue, prestige and greatness lies in getting cut but not

submitting to pressure. This is the message of the people of Karbala that never succumb to pressure. Even if there is one

person left be mentally strong, keep your back firm and uplift

your courage. Even if entire world pressurizes you declare that I

am not going to come under pressure and will not bribe to come

out of pressure. This entire world is full of bribe takers, there are religious bribe takers, political bribe takers and then there are

global bribers like Pakistan who is giving bribe to West and the

humiliation as a result of this is borne by the entire nation. The

same pressure they applied on other nations and they disagreed

to offer them bribe because once you give bribe than that becomes precedence for generations. But if neck does not submit

and instead gets cut then they get the message that these necks

are not going to come under pressure. What is the crime for

which Iraq is getting punished today? Their crime is that they submitted to pressure and could not bear the crisis which has

been imposed upon them. The result was that they decided to sit,

join hands and take support from those (occupiers) which was

absolutely undesired and the consequential situations are

witnessed today whereby every day almost hundred corpses are

found. If they would have been killed for not succumbing to pressure then the number of deaths would have been less as

compared to the assassinations happening today as a result of

submission to pressure. As per the statement of a Martyr that one

who does not comes under pressure dies only once, whereas

those who succumb to pressure die hundred times a day and that too a death of disgrace and humiliation. If a person has a choice

to select the type of death than they should select the death of

Karbala, that is the death of dignity. We should not forget that we

have to die in any case and since they have also pledged to kill us then why should we accept death by running away, why should

we not take the bullets on our chest rather than taking on our

backs. Since we have to die then why should we die in negligence

instead we should die in an awakened and aware state for a

purpose.

Imam Khomeini (r.a) said a statement “If it is destined that we all

have to die then why should we not die as Martyr Mustafa

Chamran”. Thus it is confirmed that we have to die, then why should we die of diabetic, below a car in an accident, in a

diseased state rather than a prestigious and privileged death.

This is the lesson of Karbala that Karbala is not the field of killing

instead it is a field of giving life in a proper and correct way.

When the Doyen of Martyrs (a.s) witnessed in dream that this caravan is going toward death, while mounted on the back of

horse he recited “To thee we belong, to thee we have to return”.

His son Ali Akbar (a.s) came forward and questioned him the

reason for reciting this verse. Imam (a.s) said that I have seen

that a messenger from the world of unseen was telling in my dreams that this caravan is moving towards death and death is

moving towards this caravan. Ali Akbar (a.s) said:

Are we are not on righteousness?

Imam (a.s) said that of course we are on the right path. Ali Akbar

(a.s) said then it makes no difference whether death falls on us

or we fall on death. This is what happened in Karbala where

death did not fall upon them instead they fall upon death. It is a

common principle that the one falling on another kills it. In Karbala it was these personalities who assassinated death and by

falling on death they overcame it and became alive forever. Ali

Akbar (a.s) is still alive, it was death which got defeated and

died. Death could not kill the martyrs of Karbala. Any community

which has this model of Karbala does not suits its status to come under pressure and starts to look at ways of escaping and finding

other solutions to manage the pressure circumstances. At times

we see that those who don’t have Karbala, they also don’t

succumb to pressure, so how can those who possess a school, university and training centre like Karbala can come under

pressure? This is the right way, the message and philosophy of

Azadari is the same. This is the reason that the Infallible Imams

(a.s) commanded us to keep this event of Karbala alive by doing

Azadari. It was to ensure that this point of demonstrating perseverance by not succumbing to pressure even if it costs our

lives remains alive as a lesson and message from Karbala. As

mentioned earlier also that this virtue of bearing pressure is not a

virtue by birth, it needs to be developed with efforts by human

being. This attribute of not coming under pressures is termed by the Holy Quran as “Istiqamat” (perseverance) and it does not

comes into someone from the womb of mother , it needs to be

developed in fields of struggle and crusades. Education is

something desired and excellent, but just being educated does

not means that the person also has “Istiqamat”. We see in many cases of very highly educated persons, both religiously and

academically educated don’t posses “Istiqimat” (perseverance) in

them.

“Istiqamat” gets developed by parades in pressure environment.

Even if you have been gifted with comfort then also sometimes

get into places of pressure and hardships. At time despite of

having food don’t eat and this is one of the philosophies of Fasting that it enhances the ability of “Istiqamat” (perseverance).

Poverty, hunger, thirst all these are pressures which by fasting in

presence of food a person can overcome. At present we are under

many types of pressure like we say that we don’t have means

and resources to do something. Sometimes do something without

means and resources. We say we could not come because no transportation was available, at times demonstrate perseverance

by walking the distance. This is the way to prove yourself that

you are not under any sort of pressure. As you would have seen

the military men are made to walk a lot despite of vehicles being

present. This is because they are being prepared and perseverance is developed in them. These Azadari and Majalis

have this purpose in it. Though they are associated with many

rituals and etiquettes which are also fine to perform if these are

not violating the Shariah laws, but the core of these worships is the purpose which should not get lost. We wish that God willing

this community who deserves a life of dignity will one day

develop “Istiqamat” in them and come out of all these pressures

and we all will live a life of honour and dignity. And then we will

also deliver the message of honour and dignity to the world the way Hizbullah is doing it today.

Appendix

The Sermon of Mina

Imam Hussain (a.s)

O people, take lesson from the counsel God gave to His friends

when He rebuked the rabbis by saying: "Why do the scholars and

rabbis not forbid their sinful talk and consumption of what is

unlawful? Truly what they have done is evil." (5:63)

And God says: "Cursed by the tongue of David and Jesus, son of

Mary are those among the Children of Israel who disbelieved on

account of their rebellion and transgression. They did not prevent

each other from committing vile and corrupt acts; surely what they did was abominable" (5:78-79).

God reproached them because they saw with their own eyes the

oppressors committing vile and corrupt acts, but did not stop

them, out of love for the favours they received from them as well as fear of persecution and injury. However, God says: "Fear not

men, but fear Me." (5:44) And He says: "The believing men and

women are friends and protectors to each other; they enjoin the

good and forbid the evil; they perform the prayer, and pay the

alms, and obey God and His messenger. Upon them God shall have mercy; God is Almighty, All-wise." (9:71)

God mentions the duty of enjoining the good and forbidding the

evil (al- 'amr bi al-ma'ruf wa al-nahy 'an al-munkar) before all other duties, because He knows that if it is performed and is

established in the society all other duties, the easy and the

difficult, will also become established. The reason for this is that

al-'amr bi al ma'ruf wa al-nahy 'an al-munkar means summoning people to Islam, as well as resistance against injustice, opposing

and struggling against oppressors, and endeavoring to ensure

that public wealth and income derived from war are distributed in

accordance with the just laws of Islam, and that taxes are

collected, levied and expended in due and proper form.

O scholars, who are celebrated and enjoy good repute on account

of your learning! You have achieved a good name in society

because of your good will. It is on account of God that men venerate you and stand in awe of you, so that even powerful fear

you and the weak honour you, and those who are not subject to

you and over whom you hold no authority grant you favours they

deny themselves . When the people do not receive their due. they

seek your intercession, and you walk in the street with the majesty of kings and princes.

Have you not earned all this respect and prestige because of the

people's hopes that you will implement God's laws, even though in most instances you have failed to do so?

You have taken lightly your duties as leaders. You have neglected

the rights of the oppressed and the lowly, but have assiduously

pursued what you regard as your personal rights. You have not

spent your money or risked your life for the sake of the One Who

gave you life, nor have you fought against any group or tribe for the sake of God. Nevertheless, you desire - and regard it as your

due - that He should grant you paradise, the company of the

prophet, and security from chastisement in the hereafter. You

have such expectations of God, I fear that the full weight of His

wrath descend upon you, for although it is by His might and glory that you have achieved high rank, you show no respect to those

who truly know god, while you yourselves enjoy respect among

God's creatures on His account.

(I am also afraid for you for another reason:) you see the

covenant enacted with God being violated and trampled under

foot, yet you show no anxiety, when it comes to the covenants

enacted with your fathers, you become greatly disturbed and anxious if they are only violated in part, but the pledges you have

given to the most noble Messenger are a matter of complete

indifference to you.

The blind, the dumb, and chronically ill everywhere lack protection in towns and no mercy is shown them. But you neither

behave in accordance with your function and rank, nor you

support or pay any regard to those who do. You purchase your

safety from the oppressive ruling powers with flattery cajolery, and compromise.

All these activities have been forbidden you by God, and He has,

moreover, command you to forbid each other to engage in them,

but you pay no attention.

The calamity that has befallen you is greater than what has

befallen others, for true rank and degree of "Ulama" has been

taken away from you. The administration of the country and the issuing of decrees and ordinances should actually be trusted to

religious scholars who are guardians of God's ordinances

concerning what is permitted and what is forbidden. But your

position has been usurped from you, for no other reason than

that you have abandoned the truth (al-haqq), and have disagreed

about the nature of the sunnah, despite the existence of clear

proofs.

Had you the forbearance to endure adversities and hardships for

the sake of God, then all proposed regulations (God's affairs)

would be brought to you for your approval and for you to issue; authority would lie in your hands. But you allowed the oppressors

to take away your functions and God's affairs (i.e. government)

to fall into their hands, so that they administer them by resorting

to ambiguities and make arbitrariness and the satisfaction of lust

their consistent practice. What enabled them to gain control of government was your fleeing in panic from (inevitable) death and

your love of life, which shall in all certainty depart from you. As a

consequence of that mentality, you have delivered the powerless

masses into the clutches of the oppressors. While some cringe like slaves under the yoke of oppressors, and others have been

reduced to destitution in regard to their livelihood, the rulers run

the affairs of the government in accordance with their whims,

earning ignominy and disgrace for themselves with their

licentiousness, following evil counselors, and showing impudence toward God. One of their appointed spokesmen mounts the pulpit

(minbar) in each city. The country is defenseless before them,

and their hands grab freely whatever they want of it. The people

are their slaves and are powerless to defend themselves. One of

the governors is a dictator by nature, malevolent and rancorous; another represses to recognize either God or the Day of

Resurrection! It is not strange - how can one think it strange,

that society is the clutches of a cunning oppressor whose tax

collectors are oppressors and whose governers feel no

compassion or mercy towards the believers under rule.

It is God who will judge concerning what is dispute among us and

deliver a decisive verdict concerning all that occurs among us.

O God! You know that everything we did was not prompted by

rivalry for political power, nor for a search for wealth and

abundance; rather it was done to demonstrate to men the shining

principles and values of Your religion, to reform the affairs of Your

land, to protect and secure the indisputable rights of Your

oppressed servants, and to act in accordance with the duties You have established and the norms, laws, and ordinances You have

decreed.

So (O scholars of religion!) You are to help us reach this goal, win back our rights from those powers who have considered it

acceptable to wrong you and who have attempted to put out the

light kindled by your Prophet. God suffices us, upon Him do we

rely, to Him do we return, and to Him shall we return.