Imam Hussein Revivalism Magazine Issue 03

8/9/2019 Imam Hussein Revivalism Magazine Issue 03

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R e v i v a l i s mHussein

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2010

Ali voice of Humanity

Iraq center of a global tourism

My family were Christian



Contents

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49The orphan around

world

We would like to thank the participating in our magazine whom wantto provide this blessing work. This magazine conveys the messageof Imam Hussein to all the world telling them that you should knowand investigate about Imam Hussein and his blessing movement.


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w w w . i m a m h u s s a i n . o r g / m a g

The Culture of Youth

Some of Marriage Rights

Iraq center of aglobal tourism

The Revivalof the ritual Religious World

Arabic calligraphy andPablo Picasso


S e a s o n c u l t u r a l j o u r n a l i s s u e d

f r o m

I m a m

H u s s e i n H o l y s h r i n e i s s u e N o

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Alivoiceof Humanity

Iraq centerof aglobaltourism

Myfamily wereChristian



Thinker and political

By: Editor-In-Cheif

The leader of a society is expected to serve as asymbol as well as the interface of the community toreceive public views. Any individual's view depends onher/his vision and professional competence as long asher/his occupation varies. This is important for humanbeings so their opinions vary from one individual to an-other. However, some people are better thinkers thanothers in political issues. The view of an intellectual isconsidered more acceptable than those of others be-cause of her/his job that stems from her/his thoughtsand sentiments. At the same time, the politicians' ide-ologies may have some conicts with public interest.

The Western community has formed an opinion to-ward the Prophet of Allah, Muhammad (pbuh). SomeWestern scholars have a negative attitude, while oth-ers have a positive regard toward him. The root of their

different views is due to the effect of those who mayhave the status of our Prophet.Upon considering the view of Western people, one

nds out that their thinkers have had a positive outlookin their speeches not only about the Prophet Muham-mad (pbuh) but also about Islam. The renowned Rus-sian thinker and novelist L. Tolstoy, for instance, main-tained "it will be enough to say that Muhammad saveda nation from the claws of the demons of reprehensibleacts of worship." Likewise, the great philosopher Ed-ward Montah said: "Muhammad is known by his purityand justice in the govern race and the integrity of theexpression of thought and verication." The Germandoctor Sigrid Honka said "Muhammad and Islam areAllah's sun on the west.

It is known that the world always retains the heri-tage and sayings of thinkers more than the acts. Thespeeches of the political leaders clearly show thatthinkers and philosophies maintain the focus of their

works on human being's concerns and appreciationto all the people around the world.

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Editorial



Sabah Jassim

Our Identity

Islam peacenon Violence

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The focus of all the Divine mes-sages has always been to elucidatethe need for the humanity to seekthe path of dialogue and persuasion

in resolving ideological issues ratheradopting a path of violence andcoercion. The message of Islam isthe pinnacle of all the divine religions,the message of Islam champions theconcepts of justice, charity and theprinciple of peace and non-violence.This is evident in many verses thatrefer directly to this matter, includingthe following:

Invite (all) to the Way of thy Lordwith wisdom and beautiful preaching;and argue with them in ways that arebest and most gracious: for thy Lordknoweth best, who have strayed fromHis Path, and who receive guidance...(125) – AN-NAHL (THE BEE)

Repel evil with that which is best:We are well acquainted with thethings they say… (96) – AL-MUME-NOON (THE BELIEVERS)

But seek, with the (wealth) which

God has bestowed on thee, theHome of the Hereafter, nor forgetthy portion in this world: but do thou

good, as God has been good to thee,and seek not (occasions for) mischief in the land: for God loves not thosewho do mischief". (77) AL-QASAS

(THE STORY/ STORIES)These verses not only make anevidence of the renunciation of violence, corruption, and sanctionsout of the use of wisdom and good-counseling, but also demonstratethe sublime principles (of human-ity) that is adopted by the religion of Islam to establish a society which hashumanitarian values free fromimpurities and falsehood.

Althoughtheseconceptsalong withother con-cepts havebeen marreddue to misun-derstandingsand the deviationof interpretation and

the implications causedby some radical Islamicsects who have demon-

strated excessive violence and ap-proval to terrorism, the values and thetrue message is immortalized in theHoly Quran (Koran) untainted under

the divine protection admonishingthe Muslims to follow the householdof the Prophet Mohammad – the Ahlal-Bayt who are the divine leaders of guidance, justice, and charity. Thosewho love and follow the Ahl al-Bayttake it upon themselves as regardsthe responsibility to uphold theseprinciples because they will not allow

the message of human rightsto be undermined and such

responsi-bility isalso theteach-ings andprinciples of Islam

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What is Culture ?

Who is a Cultured man?At times, we use the word`culture', and say: This man is acultured man, and this is an Islamicculture. Thus, what do we mean byculture and cultured man?

Surely, what we mean by cultureis, a collection of human knowl-edge which man acquires and hasan inuence on his thoughts, un-derstanding, habits, morals and hisrelation-ship with Allah, the societyand life. For example, ideological

knowledge, history, jurisprudence, liter-ature, law, politics,morals, psychology,

economics, sociology, etc.

And cultured man, is a man whoacquires some portion of thosesciences and other human knowl-edge, and becomes inuencedfrom it.

Man is in need of understand-ing social and political life, as wellas knowing history, jurisprudence,ideology, law, etc. in order to live apeaceful and sound life in the soci-ety, and to be able to draw a betterline for his life, and to succeed inhis relationship with others. There-

fore, culture is knowledge andattitudes, or it is a knowledge thatpuries man's behavior. Becausean ignorant person cannot under-stand matters and stances prop-

erly.Cultural IdentityCulture differs from one ideol-

ogy to another, from one people toanother, and from time to time.

The European capitalist materialculture differs with the Marxist cul-ture, and these two cultures differwith Islamic culture etc.

Cultural Identity means: Type of culture, for example, Islamic culturehas its own particular identity, i.e.its particular type of culture. It is a

The Culture of Youth

6Hussein Revivalism

Artcles



culture based on the belief in Allah,revelation, prophet hood, the dayof judgment, etc.

And material culture, is a culturebased on the basis of indelity anddisbelief in the existence of Allah,

religion and moral values.So a cultured Muslim, is he whois well versed on the basis of Is-lamic thought, thereby the effect of his culture is seen in his behavior,his writings, if he is a writer, and inhis speeches.

And a cultured Muslim, is he whois well versed in Islamic knowl-edge, from the Holy Qur'an, pureProphetic traditions and the history

of the Holy Prophet (s.a.w.), history, jurisprudence, ideology and Islamic

thought. Thereby he becomesacquainted with human knowledgeand social life according to Islamicteachings.

Protecting the Islamic IdentityIt is the duty of the learned

religious Muslim scholars, intel-lectuals, experts and journalist toprotect the Islamic identity throughtheir various elds, as it is also theduty of the government, universi-ties and institutions to protect thisidentity.

Indeed, Muslim intellectuals,scholars and experts have pro-duced different books, newsp-apers, magazines and radio and

television programs, etc., in orderto produce Islamic culture.

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Islamization , Science, andTechnology

8Hussein Revivalism

Artcles



At an earlier stage In the lifeof the Ummah, under pressurefrom the cultural and scienticpressure that was exerted upon

It by the West, educated Mus-lims confused two things: rstly,the objective nature of truth anduniversal laws: secondly, thepersonalization Inherent In theway that Individuals and societ-ies make use of these truths anduniversal laws. Thus, educatedMuslims accepted everythingWestern civilization and scienceproduced, supposing this to beobjective and neutral.

The truth of the matter, howev-er, is that Western civilization, likeall other nations and civilizations,sprang from its own particularset of beliefs, psychological ele-ments, and historical factors. Itsdevelopment was also Inu -enced by its loss of condencein revelation sources when It

discovered that these had beentampered with and altered.Thus, the material needs of

humankind became so impor-tant that the individual and his/her desires attained a sort of sanctity. In this way, all ties tospiritual life were severed. It is forthis reason that while Westernsociety provides its people withan abundance of material goodsand comforts, it is plagued bypsychological problems and so-cial strife that constantly desta-bilize society and threaten it withdestruction.

It Is therefore extremelyimportant for Muslims to realizethat not all of Western knowl-edge and science is objectivein nature. If it is not difcult tosee how the social sciences areclearly subjective, it should notbe difcult to see how the hard

sciences are really any differentin this respect. If there is a dif-ference, it is one of degree only.

Indeed, scientic studies arenot undertaken in a haphazardmanner.

On the contrary, these springfrom decidedly human objec-tives and from subjective con-siderations undertaken by mindsshaped in the Western moldand determined to achieve theirobjectives. All the sciences of foreign civilizations need to beseen in this perspective.

There is no way to speaktruthfully about objectivity in sci-ence other than from an Islamicperspective. This is because Is-lamic thought, in its study of the

particulars of nature, the laws of nature, and natural phenomena,does not proceed from limitedrationalist vision only, but com-bines this with the comprehen-sive and universalist knowledgeof revelation so that all scienceand knowledge emerge withtheir objectives properly desig-nated, thus satisfying for human-kind both temporal and spiritualneeds.

The Islamization of knowl-edge in general and of the hardsciences in particular does notnecessarily mean that the mate-rial or professional particulars of a science will be any different.Rather, its signicance is in itsproviding guidance to scienticresearch and endeavors so thatthese are directed toward theachievement of what is truly inthe best interests of humankind.

Thus, Islamization means correctdirection, correct objectives, andcorrect philosophy. In this way,Islamic knowledge is reformation

in nature, constructive, ethical,rightly guided, and tawhidi.

The challenge confrontingIslamization is that it presentto humankind a vision In whichscience is put to the service of humankind in order to fulll theresponsibilities of reformationand constructive custody of theearth.

It is strange indeed that in theshadow of Western civilizationthere should be nothing greaterfor humankind than to competein the arms race or to produceswifter and more deadly meansof destruction. In this arrange-ment, truth always resides withthose who possess the mostarms, power, and wealth.

Certainly, the present situation

is one that goes against the grainof humankind's trah. In fact,humankind has now reacheda juncture where divine guid-ance has become all the moreImportant to its future, where thecomprehensive vision of Islamis urgently needed, and wherethe establishment of construc-tive and reformation civilization Isessential.

Without a living example,however, it will be difcult forhumankind to comprehend thevision of Islam or apply its solu-tions to their problems. Thus,only if Muslims discharge theirresponsibility to themselves byapplying this vision and thosesolutions will humankind everunderstand the efcacy of theIslamic solution.

Islam has promisedand fullled the

true freedom

By Dr. Abdul Hamid Abu Sulayman

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(pbut)

Let’stake thecase of Hus-sein:

1- Hussein offered not onlyhimself but the dearest ones of his near-est kith and kin , and the sincerest of friends with match less faith in god anddevotion to him.

2- Hussein travelled all the distance

fromMadina to

karblala to drink thecup of death accompanied by

untold miseries and tortures.3- At every step, Hussein suffered the

worst tortures and the greatest loss with

perfect patience, fortitude, submissionand surrender to the divine will, everytime praying for his offerings to be ac-cepted by the lord.

4- While un-der the swordsof the heart less as-

sassins, he only prayed to godfor the salvation of the faith full, for frombeing a complainant, he prayed for hissacrice to be accepted .

5- he proceed not only himself but hisdearest ones counted to about seventy– two , by glorifying god in god’s ownwords when his head was severed andraised on the point of the lance.

In short, Hussein’s martyrdom has noparallel in the history of mankind.

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who is Imam Hussein?He is grand son of Allah's prophet

and son of Ali bin abi Taleb (Pbut)... Imam Hussein«WE ACCEPTED OUR FATE AND WE ARE READY TO MAKE MORE

SACRIFICES FOR THE SAKE OF ALLAH (SWT) AND HIS RELIGION»

Taiser sa'aed

Politics of Al- Hussein

The Islamic political system isnot separate from religion. TheProphet Muhammad elaboratedon the real concepts to Islamic aswell as Quranic political thoughtsin this regard. His concepts werethe torsion and diversion of falsestatements are not virtual real-ity politic, but it is an inventionof politicians, who tend to twistand deviate from righteousness.Imam al-Hussein was a greaterpolitician so long as the ProphetMuhammad was his model, andthe greatest reformer in our life.Imam al-Hussein was a personal-ity deeply concerned with politics,and his policy proved importantin that period. That period whichwas faced with different visionsand evil effects appeared in thename of Islam .

The younger generation in thatperiod was educated incorrectly.In such circumstances and condi-tions, there was a pressing needfor a genuine policy to put oneself in that state and to declare his clearposition that assured success inboth cases, namely, the victoryor martyrdom, as carried out by

Imam al-Hussein. The eventsand ambitions may distort thepolicy and has made an interna-tional platform, subjected religion

to the whims and goals, asin our present and our so-ciety. That policy simplyresulted in anomaly. Imamal-Hussein was the heroof his period and carrier of the ag of the right policy,but this does not mean thatin that period there wereno politicians who werehonest and sincere. Thesepoliticians never thought inthe same way as Imam al-Hussein did. In fact, Imamal-Hussein was concernedwith his long-term mission,while they were preoccu-pied by limited self-reection,a situation comparable withthe unequal battle betweenan army equipped with weap-ons and armor against a groupof devout people around seventymen who made the companions of Imam al-Hussein. This martyrdomwhich patched up the mists of theUmayyad rule then blown up anddeclared the right way which Imamal-Hussein decided to sacrice forto achieve it. In consequence, theword of Islam arose and resettled

its rules. We can come to the con-clusion from studying the Battleof al-Taff that the policy of Imamal-Hussein was the policy of hon-

esty; he and his companions makematchless heroes. Imam al-Hus-sein did not tempt them (by seatsand ministerial portfolios) but hegave them the martyrdom. Hence,one may exclaim: May salaam bebestowed upon you, O Imam al-

Hussein. May you give us the cour-age of your soul to make use of itagainst the politicians of the 21stcentury!


Artcles



A group of people enquired of Imam al-Hussain(pbuh) when they entered his house about things (viz.,carpet and silk) he was not in the habit of making useof them. He told them that it was his practice to getmarried with women and give them their rights (dower)so that they (sc., the women ) would buy whatever theywished and he was not entitled to have any right to takethem.

Imam Hussain's speech included four importantthings

First : The state in which they found Imam al-Husseinand their speech about the things they (viz., the Ahl al-Bayt) did not use before. They always saw the Ahl al-Bayt not sitting on carpet or wear silk in spite of the factthat Imam al-Husayn and his son Ali b. al-Husayn werecaliphates of Allah in the world, while these InfallibleImams did not use up any money from the wealth of Muslims' rights.

Second : Imam al-Hussain answered them about get-

ting married with them (women). He referred to themin the plural. By doing this he meant that it was their (the

Ahl al-Bayt's) practice and that of those people whofollow them. Upon getting married, any Muslim mustgive the woman her rights (dower), and they (women) have their right to spend the properties gained in theway they may wish.

Third: The last part of his discourse signies thatthere was no mark of any imposition or hindrance inhis remarks. This means that the dower is their rightsand if they buy something, the husband will not be en-titled to take it. However, we see that the practice of most people is that if once the husband dies, his familywill divide the share of the wife as her inheritance. [???,Not so clear!!]

Fourth : Many Muslims who live in a state of asceti-cism and stinginess may look like the Ahl al-Bayt (pbut)and leave what Allah has given them. Hence, if a Mus-lim gives off the rights of Allah out of his money (alms-giving and khums) and has still some more money, hecan enjoy himself in lawful ways. Imam Husayn gave

permission to his wife to buy whatever she may wish.

Imam Al-Husain b. Ali(pbuh) and

Some of Marriage Rights

BY : Sami Jawad Kadum


Artcles



Jaffer Al-bazi

Edward Gibbon (1737-1794)

Imam Ali in the eyes of world

«The zeal and virtue of Ali were never outstripped by any recent proselyte. He united thequalica ons of a poet, a soldier, and a saint; his wisdom s ll breathes in a collec on of moral and religious sayings; and every antagonist, in the combats of the tongue or of thesword, was subdued by his eloquence and valour. From the rst hour of his mission to thelast rites of his funeral, the apostle was never forsaken by a generous friend, whom he

delighted to name his brother, his vicegerent, and the faithful Aaron of a second Moses.»[The Decline and Fall of the Roman Empire, London, 1911, volume 5, pp. 381-2]

Ali the voiceof Humanity

Ali Ibn Abi Taleb (pbuh) was thecousin of the prophet of Islam, Mu-hammad (blessing of Allah uponhim). The statements narratedfrom him as the voice of immortalhumanity indicates he was not justan ordinary person, rather he wasa reformer. This real lover of God

found what he was seeking for all

the believers' hearts. Many heartsare known to be inuenced by thisgreat person.

The human beings have wit-nessed how he reects the justiceof Allah at all times and places.Therefore, he does not belong toa specic place or time. He had al -

ways said that the human has twoparts: he is either your brother inreligion, or he is like you in creation.This attitude raises a watchword in aunited nation.

Many writers and scholars nd inthis person all the principles of hu-manity. They witness not only to hispersonality but also to his thought-

ful speeches and his book (Nahj Al-balagha) that all critics have referredto. Therefore, they have been writingabout various speeches and poemsof this immortal person.


Ar cles



“Endowed with a clear intellect, warm in affec on, and conding in friendship, he wasfrom the boyhood devoted heart and soul to the Prophet. Simple, quiet, and unambi ous,when in a er days he obtained the rule of half of the Moslem world, it was rather thrustupon him than sought.”[The Life of Mahomet, London, 1877, p. 250]

Sir William Muir (1819 - 1905)


Ar cles



An envious man harms himself be-fore he harms the person he envies, aswas the case with Iblis: by his envy hebrought the curse upon himself, where-as to Adam he brought about his elec-

tion, guidance, elevation to the true con-tract, and his being chosen. Thereforebe envied rather than envious, becausethe punishment of the envious is alwaysworse than that of the envied; thus isprovision apportioned.

So how does envying benet the envi-ous, and how does envy harm the en-vied? The root of envy lies in the blind-ness of the heart, and rejection of Allah'soverowing favour: they are two wingsof disbelief. Through envy the son of Adam falls into endless grief and is ut-terly destroyed, and there is no way hecan save himself. The envious does notreally repent, for he continues to dwellupon and believe in his envy; indeed it issuch an inherent part of his nature that itmanifests itself unopposed and withoutapparent reason, causing him harm. Aperson's basic nature does not change,

even with treatment.

GreedIt is said that Ka'b al-Ahbar was ques-

tioned about what is soundest and whatis most corrupt in faith. 'The soundestthing is scrupulousness and the mostcorrupt is greed,' he replied.

Avarice is the wine of Satan, which hegives to his chosen ones with his ownhand. Whoever becomes drunk upon itsobers up only in the pain of Allah's pun-ishment in the proximity of the one whogave him the drink. If there were no otherreason for Allah's wrath with respect to

greed except man's preferring this worldto faith, that would still be a sufcientlysevere chastisement. Allah said,

These are they who buy error for theprice of right guidance, and chastise-ment for forgiveness. (2:16)

The Commander of the Faithful said,'Be gracious to whoever you wish andyou are his prince. Seek help from who-ever you like and you are his equal. Be inneed of whoever you like and you are hisprisoner.' He who is greedy is stripped of his belief without feeling it, for belief pre-vents the bondsman from being greedy

in creation. He also says, 'My friend, thevaults of Allah are full of marks of honour,and He does not neglect to reward of someone who acts well.'

Whatever a person might possess istarnished by defects. Belief makes himrely on trust, moderation, forsaking de-sire, clinging to the obedience of Allah,and despairing of people. If he doesthat, then he is keeping close to his be-lief and he has acted correctly. If he doesnot, belief parts company with him andleaves him to his bad nature.

Imam Ja'far Al-Sadiq (pbuh)How to Avoid Evil Habits?

Part (2)Envy


Gleams





1 . «At the extremity of hardshipcomes relief, and at the tight-

ening of the chains of tribulationcomes ease.»

2 . «Whoever kept his affairs inorder with Allah, Allah would

put his affairs with the people in or-der; whoever kept his affairs of hisnext life in order, Allah would put

his affairs in this world in order; andwhoever preached to his own self,Allah would protect him.»

3 . «The best jurisprudent is theone who would not discour-

age people from the mercy of Al-lah, nor from His kindness, and hewould not let them feel safe fromHis punishment.»

4 . «Often a learned man is ru-ined by his ignorance, while

theknowledge he has avails himnot.»

5 . «(Discerning) Allah's great-ness be slights (His) creatures

in your eyes.»

6 . «A friend is no friend unlesshe protects his friend on three

occasions: in time of need; in hisabsence, and at his death.»

7 . «People are of three types:The divine scholars; the seek-

ers of knowledge so as to be de-livered; and the common mob who

run after every caller and bend inthe direction of every wind, as theyneither benetted of enlighteningknowledge, nor did they take refugein a safe nook.»

8 . «People are hostile to what isunknown to them.»

9 . «He who acts opinionatedgets ruined, and he who con-

sults other people shares in theirunderstanding.»

1 0- “Contentment is a wealththat is not exhausted.”

1 1- “The worst sin is that whichthe committer takes lightly.”

1 2- “What has a man to dowith vanity? His origin is se-

men and his end is a carcass, whilehe cannot feed himself nor ward off death.”

1 3- “No town has greater righton you than the other. The

best town for you is that whichbears you.”

1 4- People are enimies of whatthey do not know.”

1 5- “It is good for the rich toshow humility before the poor

to seek reward from Allah, but bet-ter than that is the haughtiness of the poor towards the rich with trustin Allah.”

1 6- How wretched thee son of Adam (man) is! His death is

hidden, his ailments are concealed,

his actions are preserved, the biteof a mosquito pains him, chokingcauses his death and sweat giveshim

Selection from

Nahaj Al-Balagh


Immortal book



We be-lieve thatthe mes-sage of

Islam is contained in the person of Muhammad ibn ‘Abdillah(s.a.), and that he is the last prophet, the Seal of the Prophets,the chief among messengers, and the best of them, just ashe is the apex of all humanity, and none can compare withhim in excellence and grace, generosity and intellect, andno-one can approach him in his virtuousness. Verily he has alofty moral behavior, and no one will be like him up to the Dayof Judgment.

Imamate

MEANING OF IMAMATE AND KHILAFAH AL-IMAMAHliterally means ‘to lead ‘; al-imam means ‘the leader’. InIslamic terminology al-imamah (Imamate) means ‘universalauthority in all religious and secular affairs, in succession tothe Prophet’ . Al-Imam means ‘the man who, in successionto the Prophet, has the right to the absolute command of theMuslims in all religious and secular affairs

Doctrine of belief in IslamIt is

the true,

divine shari’ah that has abrogated allprevious shara’i’. It is the most perfectshari’ah, according with man’s hap-piness and containing all that is in hisinterest, in this world and in the next. itcan never become obsolete, and willlast for ever; it is not changeable andwill not be transformed in any way; itcontains all that mankind needs: indi-vidual, social and political rules. For it isthe last shari’ah, and there is no hopefor another religion to come and reformhumanity, which is sinking into oppres-sion and corruption. Therefore the daymust come when the Islamic religionwith become strong and its justiceand laws will be spread over the entireworld. Wen all the people of the worldact correctly in accordance with all the

laws of Is-lam, peace

and prosperity will increase and spreadamong mankind, and man will attainthe highest peak which he can imagine;well-being, dignity, plenitude, content-ment and ideal morality will arise, andoppression, poverty and indigence willdisappear from the surface of the earthto be replaced by love and brotherhoodamong men.

The reason that at the present timewe see such a shameful conditionamong the people who call themselvesMuslims is that their behaviour, fromthe very beginning, has not been trulyin accordance with Islamic laws. Thisdishonourable state has continued andhas become worse and worse. Theacceptance of Islam has not been thecause of this disgraceful situation of

the backwardness among Muslims.On the contrary, it has been caused by

their disobedience of its teachings, theirnegligence of Islamic laws, the preva-lence of oppression and the enmityof their rulers towards the poor and of certain groups towards the commonpeople, and this it is that has paralysedtheir progress, weakened them, brokentheir spirit and brought calamity andtragedy upon them. Allah has destroyedthem by their sins:

That is because Allah never changesthe Grace He has bestowed on anypeople until they rst change what is inthemselves.(Qur’an 8,53) Thus doesAllah treat His creatures. Lo! The guiltynever are successful

Doctrine of theLawgiver of Islam


Beliefs



Among the conditions which mustbe found in a jurist (mujtahid) whocan be followed is that he must bethe most learned (al-a'lam) jurist of histime and the most capable in derivingthe religious laws from the appropri-ate sources.

General RulesNow it is appropriate to clarify the

following issues:1. A person who does not have the

ability to extract and derive the reli-gious laws must take up taqlid of themost learned mujtahid. The deeds of such a person without taqlid or ihtiyatare null and void.

2. The most learned mujtahid (al-a'lam) is the most capable in derivingthe religious laws from their sources.

3. In order to determine who is themost learned mujtahid, one must re-fer to the ahlul khibra (those who aresufciently knowledgeable in Islamic jurisprudence). It is not permissiblein this matter to refer to a person whohas no expertise in this subject.

4. You can know the opinion (fatwa)of your marja' by one of the following

methods:a. By hearing the ruling from the

mujtahid himself.b. By being informed about the mu-

jtahid's fatwa by two just men or by areliable person.

c. By referring to the Manual of Is-lamic Laws (risala) of the marja' orother books of that category.

1. When the most erudite mujtahidhas no fatwa on an issue or if it is notpossible for the layman to nd theopinion of his marja' when he needsit, he can then refer to another mujta-

Migration to Non-MuslimQuestions and Answers

Taqlid meansacting accordingto the opinion of the jurist (mujtahid)who has all the nec-essary qualicationto be emulated. Soyou do what themujtahid's expertopinion says youshould do, and re-frain from what hisexpert opinion saysyou should refrainfrom without anyresearch [in Islamicsources] on yourpart. It is as thoughyou have placed the

responsibility of your deeds square-ly on his shoulders.


Books



hid who is the second best in the lineof hierarchy of being a'lam.

Questionsand Answers:

1. Question: The jurists tell us

that it is wajib to emulate the mostlearned (a'lam) mujtahid, and whenwe ask the religious scholars in ourarea, “Who is the a'lam?” we do notget a clear-cut answer so that we mayfollow his fatwa. When we ask themabout their answer, they say that theyare not ahlul khibra and they also saythat: “we have asked ahlul khibra [26]and have been informed that identi-fying the a'lam mujtahid requires the

study of the books of the mujtahidsand that obviously is a time consum-ing and difcult task; so go and askthe others.”

If the problem of identifying thea'lam mujtahid is so difcult in reli-gious circles, obviously the problemwould be even more difcult in othercountries like Europe and America.After a lot of difculty when we con-vince the youths of these countriesthat it is necessary to abide by theshari'a laws, we reach to the questionof who is the a'lam, and nd ourselveslost for words. Is there a solution tothis problem?

Answer: If there are some ahlul

khibra who refuse to identify the a'lamfor one reason or another, there areother ahlul khibra who readily identify

him. It is possible to contact those ah-lul khibra through the religious schol-ars and others who are reliable andhave contacts with religious semi-

naries and with the scholars in othercountries. So, although identifyingthe a'lam is not without difculty, yetit is not a serious problem.

2. Question: How do we knowwho ahlul khibra are so that we mayask them about the a'lam mujtahid?How do we reach them since we arefar away from religious seminaries?Is there a way that can simplify for usthe process of determining whom weshould follow in taqlid?

Answer: The ahlul khibra are the

mujtahids and those next in line in re-ligious sciences, and they know quitewell that one person in a limited groupof mujtahids is the a'lam. And they

have to consider the following threethings to identify that a'lam:

a. First: His knowledge concerningthe methods for providing the authen-ticity of the hadith, and that involves'ilmu 'r-rijal (the science of narrators of hadith) and 'ilmu 'l-hadith (the scienceof hadith). On this subject, issues likefamiliarity with the books [of hadith]and the ahadith that have been tam-pered with; knowledge of causes forfabrication [of ahadith]; variance in themanuscripts and distinguishing themost correct one; and being aware of confusion which sometimes occursbetween the text of a hadith and theexplanation of the compilers, are of utmost importance.

b. Second: His ability to understand

the meaning of the text by consideringthe general rules of speech, especiallythe style used by the Imams of AhlulBayt (a.s.) in describing the laws. The

science of 'usûlu 'l-qh (Principles of Jurisprudence), Arabic grammar andliterature, as well as familiarity with theviews of the Sunni jurists who werecontemporaries of the Imams play animportant role in the understanding of the hadith texts.

c. Third: Soundness of his view inderiving the rules from the sources.And the method of getting acquaint-ed with those in whom the status of a'lam is conned to having scholarlydiscussions with them or to referringto their books or to the transcripts of their lectures on Jurisprudence andthe Principles of Jurisprudence.

If a person cannot know the ah-

lul khibra by himself, he can cometo know them through the religiousscholars and others whom he trusts.The geographical distance should notbe a barrier to establishing commu-nication with them in this era wheremany fast means of communicationare easily available.

3. Question: Sometimes the heartfeels at ease in regard to a particularmujtahid. Is this feeling sufcient to dohis taqlid if the ahlul khibra have dif-ference of opinion in determining thea'lam?

Answer: If the ahlul khibra have

difference of opinion in determiningthe a'lam, one must follow the viewof those who are more qualied andcapable among the ahlul khibra. This

is the norm in dealing with all caseswhere the experts have difference of opinion.

Countries


Books



Themessageof rights

By Ali BinAl-Hussain(pbut)


Books



RIGHTS OF DEEDS10 -THE RIGHT OF

YOUR PRAYERThen the right

of your ritualprayer is thatyou shouldknow thatit is an arrival atthe threshold of God and that throughit you are standing beforeGod. And when you realizethat, then you will stand in thestation of him who is lowly, vile,beseeching, trembling, hopeful,fearful, and abased, and you willmagnify Him who is before youthrough stillness, and bowingof the head 14, and humbleness of thelimbs, and yielding of the wing15 , and by

saying the best supplications to him by yourself and beseeching Him to save you from the responsi-bilities which rest on your shoulders-surrounded by yourfaults and exhausted by your sins. And there is no powerbut in God.

11-THE RIGHT OF FASTING

And the right of fasting is that You should know it is aveil, which God has set up over your tongue, your hear-ing and your sight, your private parts and your stomach, toprotect you from the Fire16 . This meaning is asserted inthe tradition: «Fasting is an armor against the Fire.» Thus

if your parts can calm down within the veil of fasting, youhave hopes of being protected.17 But if you leave themagitated behind the veil and let them lift the sides of theveil, then they will look at things that are not lawful for themto look at -that incite lust and powers that are beyond thelimits of being God-fearing. It is not safe for you to breakthrough the veil and leave it.18 And there is no power butin God.

12-THE RIGHT OF PILGRIMAGE

And the right of pilgrimage 19 is that you should knowthat it is an arrival at the threshold of your Lord and a ightto Him from your sins; and through it your repentance isaccepted and you perform an obligation made incumbentupon you by God.

13-THE RIGHT OF CHAR-

ITY And the right of charity is

that you should knowthat it is a storing

away with yourLord and adeposit for

which you willhave no need

for witnesses. Thenonce you know this you

will be more condent of itif you donate it in secret than

if you donate it in public.20 It ismore appropriate for you to doprivately what you now do in pub-lic and keep the affairs betweenyou and Him secret under allcircumstances. And you should

also not take your hearing and sight aswitnesses for the donations that you make

in charity as if you have the most trust yourself.21 It should not be as if you are not sure that yourdonations will be returned to you. Finally you should not

remind others of your favors since you have done so foryourself. If you remind them of your favors, you will not beimmune from being similarly reminded of others' favors toyou. Moreover this will prove that your intentions were notpure. If you had pure intentions you would not remind any-one of it. And there is no power but in God.

14 -THE RIGHT OF THE OFFERING

And the right of the offering is that through it you pu-rify your will toward your Lord, and expose yourself to HisMercy, and His approval and not the eyes of the observerslower than Him. If this is so, you will neither be hypocriticalnor extravagant. You will only intend the offering for God'ssake, and know that God wishes your ease, and does notwish your hardship. He also wishes His creatures to takeit easy, and does not wish them to suffer hardships. Like-wise, modesty is better than arrogance, for there lies ex-travagance and falsehood in the arrogant, while there areno formalities or falsehoods in the humble and the servile,since they are creatures and they exist in nature. There isno power but in God. 4


Books



Birth of the prophetMuhO n the birth of the Holy Prophet

muhammad (pbuh), we may ask our-selves just how much we really knowhim. How much do we think abouthim? How much do we understandwhat he was actually trying to do?What I am going to mention todayis something of the spiritual dimen-sions of the Holy Prophet (pbuh), sothat we may understand more deeplywho he was.

As the Qur’an teaches, everythinghas an external reality and an inter-nal reality, or we could say: a materialaspect and a spiritual aspect; every-thing has an outer appearance andan inner meaning, and this includesProphet Muhammad (pbuh). He wasa man, a prophet, a messenger andhe was also the perfect embodimentof truth.

The (Ahadith) say that the rstthing that Allah (s.w.t) created was(al-haqīqa al-muhammadiyya) theMuhammad's Reality. They also saythat the rst thing that Allah (swt) cre-ated was the Pen; the rst thingthat He created was the Intel-lect. Muhammad's Reality, is

the Pen and it is the Intellect.It is a spiritual reality out of whicheverything else, including ProphetMuhammad (pbuh) was created.Muhammad's Reality is the truth of the entire existence of the universe.Muhammad's Reality is the Truththrough which creation was created.The Qur'an says ‘We did not createthe heavens and the earth and allthat is between them [...] except withTruth’ (44:38-39). The Muhammad'sReality was embodied perfectly inthe person of Prophet Muhammad

(pbuh). Islam teaches thathe is the best of examples tomankind and that we shouldfollow his example. In fol-lowing his example, we alsoneed to understand his spiri-tual dimensions and what itwas that he represented andwhy he came.

Muham-mad's Reality, (al-haqīqa al-mu-

hammadiyya) appears in the wordsuttered by all the prophets and mes-sengers, and Prophet Muhammad(pbuh) is the one who utters TheMuhammadan Reality most perfectlyand most completely, since he com-

pletes the chain of prophets. Thismeans that the message of (Tawhid),which is the message of truth, wasexpressed in some part by all of the

prophets, but Prophet Muhammad(pbuh) expressed it most completely.

His heart was pure, and so werehis actions. Thus, when the Mus-lim seeks to emulate him, it is not inoutward behavior only, but in innerconsciousness. An example of theProphet's (pbuh) pure and beauti-ful actions can be seen in his com-passion for his community, and thiscompassion was felt even though


Religion



ammad

he did not have a privileged upbring-ing. He experienced the loss of bothparents before he was seven yearsold, the hardships of shepherdingin the desert, the death, after twen-ty-ve years of marriage, of his be-loved wife Khadijah (pbuh), the earlydeath of his sons, constant threatsto his life, property and family, ridi-cule and mockery by members of hisown tribe, but even then he always

sought a peaceful solution in conict.Can we be humble enough to seekpeaceful solutions with each other?

So we speak about his birth today,his coming into this world in orderto remind ourselves, to awaken ourhearts to him, his message and hisspiritual reality, and we pray that wemay be blessed with being connect-ed to his living presence, that we maybe in this world remembering that he

is with us, and that he is close to us;and we pray that we may be puriedinwardly, that we may be Muslims notonly in our outward actions, but Mus-

lims in the heart.Imam Ja’far al-Sadiq (pbuh) said

to his follower Jabir : ‘O Jabir! Allah,Subhana wa Ta’ala, created the crea-tures in three classes: and this is theword of Allah, And you shall be threegroups – Companions of the Right,Companions of the Left and the(Sabiqun: the Sabiqun) are those whoare brought near (al-Waqi‘ah 56:7-11). The ones who are brought nearare the Messengers of Allah (pbuhPand they have a special relation withAllah among His creatures. He putin them ve spirits. He sustainedthem with the ruh al-qudus (the PureSpirit), by which they perceive things(as they really are); and He sustainedthem with the ruh al-iman (the Spiritof Faith), by which they fear Allah, andHe sustained them the ruh al-quw-

wah (the Spirit of Power), by whichthey were empowered to obey Allah;and He sustained them with the ruhal-shahwah (the Spirit of Desire), bywhich they were made desirous of obedience to Allah, and made themdislike disobedience to Him; and Heput in them the ruh al-madraj (theSpirit of Movement), by which peo-ple go and come.’ (al-Ka, Vol. 1, PartTwo, p. 304)

By: Rebecca Masterton


Religion



Between yesterday and Todayfo tnempmacne eht er ot tup dàS .b ramU` erehw ecalp eht si sihT.mih gniyals retfa niessuH-la mamI26Hussein Revivalism



rof dnal esidaraP eht fo eceip a emoceb ecnis sah etis esicerp ehTtyaB-lA lhA eht fo srewollof dna smirglip eht




Imam Hussein

Media Department

The responsibility of the me-dia and its reporters after anyrevolution is to immortalize theevent. So, the main function of media generally is to reect the

vertual reality and convey thereal events around the world.

Zaynab bint Ali Bin Abi Ta-leb sister of Al-Hussein Bin Aliis a heroin of the media in theAl-Taff battle and courtyard IbnZayad.

Media department in the HolyShrine of Imam Hussein (pbuh)is the most important depart-ment. It reects the real faceof the immortal revolution tothe great personality Al-ImamAl-Hussein and Ahal Al-bayt

(pbut).The department was estab-

lished on the 1st of the monthof Ramadan in the year 1424A.H on 2003 A.D. It began with

just three people, but today hasmany more individuals whooversee its various functions,which include:

-The Management section isresponsible for creating bridg-es of communication betweenthe satellite channels and theHoly Shrine of Imam Hussein


Projects



to convey the rites inside theshrine-Design and Management of

the Website: www.imamhus-sain.org . It supervise the livefeed and broadcasting stationfrom the Holy Shrine, whichbroadcasts daily programs andthe religious lectures given onthe site. It consider the rst

of its kind in disseminating in-formation via the internet inthe history of the Holy Shrines

around the world. The site hasmany visitors because of itsprominence amongst the HolyShrines of the world. The de-partment has also begun anews site and has designed anew online library of Imam al-Hussein (pbuh) under the ad-dress: www.imamhussain-lib.com and

-The Publishing section : itpublishes several journals:

Al-Ahrar: A weekly newspa-

per with four parts; cultural, so-cial, political and beliefs.Al-RoudaAl-Hussainiyya :

A monthly magazinevisitor's guide : it published in

The main function of media generally isto reect the vertual reality and conveythe real events around the world.


Projects



several languages and has awide distribution.

-A Guide to the Engineer -

ing Achievements to the HolyShrine of Imam Hussein (pbuh): This is updated as projects in-crease.

HusseinRevivalism:season cul-tural journalpublishedin Englishlanguage.

Some leaets and books like

Taquem al-sha'aer Al-Hussein-

ia mn wahi Al-Thoura wa Fatawial-Imam al-Sistani providesguidelines about the rituals of Al-Imam Al-Hussein (pbuh)

and his revolu-tion. The textcontains thelegal opinionsof the highestauthority in ju-risprudence,

Al-Sayyid al-Sistani, explainingthe main basis for these rituals.

Radio Station of ImamHussein (pbuh) broad-casts religious lectures,programs and the newson FM 88.7

Hussein Revivalism:season cultural jour-nal published in Eng-lish language.


Projects



Moreover, many leaets andmaterials in color are printedand distributed during the vari-ous special occasions, such asRisalat Ashura, Risalat al-Arba’inand Risalat al-Sha’baniy.

-Radio Station of Imam Hus-sein (pbuh) broadcasts reli-gious lectures, programs andthe news on FM 88.7 for 12hours daily and broadcasts24 hours during special occa-sions. The Radio station of the

Holy Qur’an is broadcast fromthe Holy Shrine on FM 107-9,24 hours a day.

-The Interior Broadcastingsection manages the Azaan(calling to the prayers) in thetwo Holy Shrines and manymosques in Karbala, as wellas handling recitals and an-nouncements within the HolyShrine.

The department also pre-pares banners and decorations

for commemorating the days of birth and martyrdom of the in-errant imam (pbuh)

Zaynab Bint Ali Bin Abi Taleb sister of Al-Hussein Bin Ali is a heroin of the me-dia in the Al-Taff battle and courtyard

Ibn Zayad


Projects



Whatever has happened in Iraq

reect the suffering of the Iraqipeople. These include killing, de-struction and collapse in social,cultural, security and living con-ditions, health and other types of structures. The darkness periodthat Iraq witnessed has startedsince 2003. Our time has notbeen seen looting, destructionand atrocity of the treasures, thehumanitarian consequences, as

such calamities happened at Iraqi

museums.At all its religious and touristplaces, Iraq includes many Jewishand Christian shrines of prophetsand their temples. Iraq not onlyhas Christian churches but alsoSabian temples and those of oth-er sects and religions around itscities.

Al-Kal is an Iraqi city, just 25kilometers to the east of Babylon .

Hussein Naàma

Make a Center forGlobal Tourism ?

Will Iraq


Tourism



Its history is comingledwith many civilizations

that emerged severalyears before the birthof Jesus Christ downto the era of the Islam-ic state. The city is alandmark of civilizationof the Babylonians andembraced many of theshrines and places tovisit. It was used andserved as a pathway for the U.S.army in 2003 to enter Babylonfrom the east. Al-Kal is an im-portant area on the map of Iraqiantiquities. It contains the remainsof the Babylonian walls such asthe ruins of (Borsippa), which isalso called the "sea sword". It isnamed after a Babylonian god-dess, called Napo ; in addition,

there are 76 other archaeological

sites elsewhere.

Aqeal Al-Kai, the curator of theshrine, said that that shrine con-tained al-Nekhaila Mosque whereprayed Imam Ali offered a prayerand its famous tower was built inthe Seljuk reign. It includes such asentence (My love of Muhammad

and Ali ) and also includesthe Daniel market and

Khan of Saif Quraish. Theshrine includes sites of Al-Kuder and the graves of companions of the Proph-et Dhi al-Kafel


Tourism



A Place that Refuses to Fade

Away

When you'd like to visit placethat carry ancient thoughts andsecrets you must go to WesternDesert of Iraq will certainly no-ticed the ruins (Shimon) that thesolemn impact witness to the glo-ries of a people who have spon-sored this land also sponsoredthe memory.

If you visit the ruins you will in-hale the fragrant dust and go backto oldest time .

To the northern-west of Karbalacity, 80 kilometers far from its cen-

ter. The (Ain Al-Tamur) is city liein the depths of the desert whichis still appeared between their

sides ruins attest to the biographyof the rst two accomplishmentand dating from ancient times tothose the city did not surrender tothe cruelty of the years.

RuinsAt the entrance to eliminate one

of the southern and central partsof the city brokered ruins people'shomes where there is separatedby only a few meters securityfear of collapse does not exceedthe population to approach them

more, especially if the remainingelements of the palace Tchehqspace to a height of no less than

seven meters and the thicknessof the remaining ones of 8 squaremeters between the pillars 20meters at least the basis of theirrelation to the wall and the re-mains of this gate was the realityof what has remained a symbol of peace to reduce the signal fromabuse, while concealed behind aseries of pavilions and slots vaultsand some semi-defunct founda-tion, which continues to supportthe steadfastness of Staff .

Palace Shimon date and label

Palace Shimon label is still in cir-culation among the people of thecity with the reasoning of those


Antque



ruins is ascribed as he tells us thepeople they eliminate the remnantsof the Jewish race which rst set-tled in the city until its fall, however,the Islamic armies in conqueringthe remainder of the rst villageswere just some of the effects on

the sprawling ruins of the palace.Attributed rename it to the last kingof the city, which was named Shi-mon.

Where we attributed Haj HassanHadi Farhan, one inhabited by theelimination Shimon label to a largebody of news through the gen-erations that the place which di-agnosed the middle of the ruinsis a palace of a monarch and hiscourt, who was in which the ruleof the city and parish.

And also adds as a kingdom issaid to be full of inhabited Jew-ish community until the arrivalof the Muslim army during itsIslamic Fotouh where Muslimswon the battle took place, ledby Khalid Ibn al-Walid after they

broke into the palace, fortied bythe Jews.

Neglect of the effects of non-Muslim

The ruins date back as you notifyus that Ms. Janan commendableDirector of Karbala to the effects of one of the palaces built in the sev-enth century AD and attributed tothe King to build the Jewish Shi-mon Ben Jaber esh.

Jinan, where it says: (we infer fromthe style of construction HE Vsmkpalace walls of two meters wideand seven meters high, as well asit contains many large courtyardsand rooms, as becomes apparentremains of walls and foundations,cellars, holes).

Revealed to us in Jinan deliberategovernmental institutions dealingwith the affairs of neglect such ef-fects to the archaeological site afterbeing a non-Muslim, did not receiveproper attention during the past pe-riod that emphasizes: (so far we donot have the entire scheme of thepalace to the lack of any explorationduring the last period, all that hasbeen conduct is classied as oneof the archaeological sites only.

And eventually let the place andbitterness engulfed our hearts tothe size of neglect and damage to

the archaeological site of its kindin the region due to factors be-yond ignorant of time and hopethat extend a hand of care beforethey disappear ruins as well.

By: Muhammad Al-Sawaf


Antque



Despite the different identities,there are similarities in the Divinemessages in many of the commondenominations that lead naturallyto the sanctity and greatness of Al-lah. The religious rites make up justone of the denominators which allDivine religions have access to andperform.

Christians, for instance, enlivetheir faith each year. They celebratethe birth of Jesus Christ. It is justwhen they offer prayers and per-

form their religious rituals, as peo-ple ock to churches. In this way,Christian communities join effortsfor the establishment of the prayersfor a world full of love and peace.

In addition, this ritual is not con-ned to religious worship and pray-ing to God in terms of some sup-plications; rather, through prayersChristians with various denomina-tions visit each other, exchangemanifestations of happiness and

joy, and buy gifts for children.In Islam there is an explicit men-

tion of the religious rites for thefaithful. They must adhere to themwith rapt attention to perform themthoroughly. This is mentioned in

the holy Quran in the followingway: «Such (is his state): and who-ever holds in honour the symbolsof God, (in the sacrice of animals),such (honour) should come truly

from piety of heart.» Sura al-Hajj/Pilgrimage: 32.

Rituals in Islam have variousforms. They are generally in theform of prayers, fasting, almsgiving,pilgrimage, khums, recitation of theholy Quran, the calling of virtue, andprevention of evil things.

The rituals are imbued withmeanings.. There is also a ritualintended to conrm people's alle-giance to the Prophet of Islam, the

Prophet Muhammad (PBUH), andhis progeny who have been chosenby Allah to be His vicegerents andcaliphs over people. These ritualsprove to be the rites in favor of Al-

The Revival

of the ritual Religious World

Sabbah Jasim


History





Part 3

Lessons from Imam

By: Hussain Al-Khersan

Al-Hussein's Movement

After that disaster event on thetenth of Muharram in 61 A.H./ 680

AD for which all heaven angles havebeen crying over the tragic killingof the grandson of the Prophet of God and the Prince of the youthsof the Paradise, that is, the 3rd Infal-lible Imam al-Husayn b. Àli b. AbiTalib, took place many events.

First of all, according to Ja`far al-Sadiq, when Imam al-Husayn wasmartyred, the sun was eclipsed andmany planets became red.

Secondly, we will deal with Yazid'scrimes toward Imam al-Husayn'sfollowers; Yazid slew Imam al-Husayn, the younger grandson of the Prophet Muhammad.

Thirdly, he ordered Imam al-Husayn and some of his compan-ions to be decapitated and put themon the spears, with their bodies leftunburied for a few days.

Fourthly, he ordered the survivorsof the Karbala massacre to be takenas captives and dragged the restof Imam al-Husayn's companions

from Iraq to the Levant (present-daySyria).

Finally, Yazid infringed the basichuman rights when he refused tolet Imam al-Husayn's camp haveaccess to water.

Places and events on the way tothe Levant (present-day Syria)

1. When the army of Ùbayd Al-lah b. Ziyad and the companion [?]moved in the Beach of EuphratesRiver. They liked to take rest at aplace near the Euphrates River, they

found a poem already inscribed ona wall about the tragic events of Ashura and alarmed the people thatthey would not receive any mercyon the Judgment Day.

2. They moved to another place totake a rest so they decided to entera Christian church. When they en-tered it, they found the same poemhad been written on the wall of thechurch. They asked the person wholived in that place about the poem.The churchman explained that thepoem in question had been writtenabout three hundred years beforethe Karbala tragedy took place.

3. When they entered the townof Takrite, they raised the heads of Imam Al- Husayn and his combat-ants. Amongst the people of thetown were some Christian peoplewho saw the head of Imam Al-Husayn b. Ali and asked them aboutthe head. The followers of Ibn Ziyadanswered that it was the head Imamal- Husayn b. Àli and that he wasthe grandson of the Prophet Mu-hammad. The Christian people saidthat they denounced them because

they had slain the grandson of theProphet.4- Al-Naqta place in Al-Musel city

When ̀ Ubayd Allah b. Ziyad's menarrived at Al-Musal, they liked tocelebrate their victory there. Whenthey put Imam al-Husayn's head ona rock, they saw the blood appearedfrom under the head and this eventkeeps emerging in Al-Naqta placeuntil now. The rock turns in red ev-ery year on the tenth day of Ashura.

The companion movementa er Al- Taf ba le


History



Muslimsin Latin America

Difculties Faced By Muslims in Latin America1. Lack of knowledge of the Islamic culture and religion.2. Lack of formal teaching of the Arab language.3. Lack of economic resources.4. Lack of help for kids and adolescents.7. Lack of a commission to administer Islamic property (Awkaf).8. Lack of Islamic and Arab secondary schools.9. ack of coordination in the activities of Islamic institutions.10 Lack of communication among Muslims in all aspects: individual, in

the family, and among institutions and organizations.11. Lack of frequency of conferences and religious gatherings.12. Local media showing a wrong image of Islam and of Muslims.

History and immigration

Since the discovery of America by theSpaniards in the fteenth century, the slavesbrought by the conquerors from the northand west of Africa, introduced Islam, stayingin countries like Brazil, Venezuela, Colombiaand some Caribbean islands.

The main reason to expand the Muslimsin Latin America was the merchants whocame for shopping

At the end of the sixteenth century, theIslam religion increased especially afterincreasing the number of merchants andliberation of slaves and return of many of them to these lands, together with immigra-tion from India and Pakistan, new concen-trations of Muslims appeared.

According to some documents, betweenthe years 1850 and 1860 a new massive

immigration of Arab Muslims to Americanlands took place. The majority came fromSyria and Lebanon, and stayed in countrieslike Argentina, Brazil, Venezuela and Colom-bia. Some of these also stayed in Paraguay,together with immigrants from Palestine,

Bangladesh and Pakistan. This immigrationwas very intense, and started decreasingin the 1950’s in these countries and in the1970’s in Colombia, with future currentstaking residence in Brazil and Venezuela.

These communities, just like in the USA,integrated themselves to national activities,standing out for their hard work, respect andlove for the country that sheltered them.

Many of them grouped to create Islamicsocieties, centers, mosques, etc in order toworship freely.

Nowadays, in all Latin American coun-tries, there are Muslim concentrations, im-migrants and natives, who adopted Islam astheir new faith.

According to statistics, the number of Muslims in Latin America is over four mil-lion, serving as an example 700,000 (sevenhundred thousand) in Argentina and morethan 1,500,000 (one point ve million) inBrazil.

Here we must make one point clear:when we refer to the Islamic communityin Latin America, we say that immigrants

represent 50% of Muslims, the rest beingnew Muslims of different nationalities, forexample: Mexicans, Spanish, Italians, Co-lombians, Argentineans, etc.


History



The converted Rebecca Mas-terton speaks to Hussein reviv-alism magazine on her visiting

to holy karbalaI was born in the south of England,

near the sea, in a small town, andgrew up knowing nothing about Is-lam. I did not even know that Islamexisted. However, as a child I hadalways felt a sense of detachmentfrom this world. I felt as if I had justarrived here from another place, andI could not get used to being here.I have always had a naturally strongattachment to the unseen; thesense of a hidden place from whereI have come, and to where I will re-turn. My family were Christianin name, but not really Chris-tian in belief. My mother rejectedthe idea of God as a Father. Shebrought me up telling me that Godis a ‘force’, or a ‘power’. We neverread the Bible, although we had a

copy. Our Christian practice wasvery cultural. When I was a childwe went to church on Sundays tosocialise, rather than to think about

the message of Nabi Isa (pbuh).When I was eighteen I

moved to London to study Japa-

nese, and when I was nineteen,I went to Japan as part of my de-gree. I found a society that had be-come very materialistic, and again,for me, there was a sense of some-thing missing. On my way backfrom Japan I visited Malaysia. Thiswas the rst Muslim country thatI had ever been to. I journeyed tothe northeast by train. When I gotto the north, which is the most reli-gious area of the country, I began todress as the Muslim women do inthat country, and told people I had

just become Muslim – but I said thisin order to protect myself. I stayedat a guest house where the ownerasked me if I was learning aboutIslam. I said ‘no’, because I knewnothing about Islam at that time,so the owner taught me how to do

ablution and how to pray, and tookme to the mosque at (fajr) morningtime. I spent only a few days in Ma-laysia, but I had a feeling of being

at home and of being at peace ina way that I had not done for a longtime.

When I came back to England, Icontinued with my studies. I renteda room from a Moroccan womanwho was just two years old thanme. We became like sisters, andspent all our time together. She in-troduced me to her family. I felt thatshe had something that I had lost:a purity and innocence. British cul-ture encourages people to corruptand harm themselves in the nameof being free, and I was already verydissatised with the ‘free’ way of life here: for me it was shallow andmeaningless

In 2002 I was asked toedit and proofread a translation of Jihad al-Nafs by al-Hurr al-Amili,and in this way I discovered who

My family were Christian in name,but not really Christian in belief

I read nahaj Al-Balagha andwas shocked to encounter thepersonality of Imam Ali (pbuh)so closely.


visitor



the Imams (pbuh) were. I then readNahj al-Balagha and was shocked toencounter the personality of Imam

Ali (pbuh) so closely. When I realisedthat the path of Ahl al-Bayt (pbuh)was the true path of knowledge, I hada dream in which a pious man toldme ‘We will show you the Shi‘a pathon condition that you use it for thepurposes of peace.’ I took these in-structions seriously, and I still do. Weshould not use the teachings of theAhl al-Bayt (pbuh) to argue, or causebad feeling, but with the aim of bring-ing people to an understanding.

At rst my family did not likeit that I had converted to Islam. Theywere upset, and our relations becamequite bad at one time, but now, morethan ten years later, they show me re-spect and say that they are proud of me. I have to thank Allah (swt) fromrescuing me from a false way life andbringing me to the true way of life

where I can gain the knowledge thatI was always seeking. Salutations tothe Messenger and His PuriedProgeny (pbuh)

* khurshed, ed, imam Hu-sain, 2 ed,pp. 141-142.

H.wells :Imam Husain

Pitched upon the scorching desert,The tent of Husain lay,

Encompassed round with satan’s houndsUpon that black sad day.

They numbered less than eighty strong’Women and children too,

While yazid’s thousands stood around,Awaiting the end’s might.

Driven away from the cooling stream,His children waiting for water.

Awaiting with patience extremely sublimeLike sheep for the butche’s slaughter.Oh!how valiantly fought that pitiful few,

Against yazid’s wild murderers,

Fought with a erceness that was surdly divine.The earth quaked and trembled as noon drew near.But still the survivors knew no fear

But fewr grew that pitiful band,For islam, god, and Husain they stand.

At last, all were dead, the devil had won,Blood red sank down the merciless sun,Trampled and torn lay the gallant Husain,

For islam, god, and the faithful were slain. *


poem



Arabic calligraphy and

Arabic calligraphy is a pri-mary form of art for Islamic

visual expression and creativ-ity. Throughout the vast ge-

ography of the Islamic world,Arabic calligraphy is a symbol

representing unity, beauty, and

power. The aesthetic principles of Arabic calligraphy are a reectionof the cultural values of the Muslimworld. A thorough investigation intothe aesthetic differences betweenArabic and non-Arabic calligraphymight provide an approach for un-

derstanding the essential spirit of each culture.

Anthony Welch (1979)writes that the primary reasonfor the chronological, social,and geographic persuasive-ness of the calligraphic arts inthe Islamic world is found inthe Holy Qur’an.

Welch cites the followingquote from the Qur’an:“Thy Lord is theMost Bounteous,

He Who taughtby the pen,

Ta u g h tman thatw h i c hh e

knew not”.-- (Surah al-Alaq, 96:3-5)This verse refers to the attainment

of knowledge in general, and partic-ularly to that gained from revelationas found in the Qur’an. The writ-ten form of the Qur’an is the visualequivalent of the eternal Qur’an andis humanity’s perceptual glimpseof the Divine. The Holiness of theQur’an lends a special aura to allforms of the written word.

it is one of the most importanttypes of arts, which characterizesthe Arab and Muslim countries. Itbegan from the second century

A.H./8th A.D. It has different kindsand types of decoration, especiallywhen used in the Holy Qur’an.

These Qur’anic letters containmany charming touches to be theabsolute power coming from theheaven. It is charming written char-acters includes meanings mixedwith its black letters .

Through observing this portrait,one can take note of several mean-ings or comments. They includethe senses when the calligrapherused the yellow color to the back-ground. By doing so, s/he intendsto express and reect the power of the sun over the earth as well as it iscoordination with gilding decorationthat is the shape of Qura’nic text.

Long letters are written in the al-Thulth al-jali mode (that is, the ele-vated thulth script). It is surroundedby symmetrical and equal vegetal

decoration. The Islamic world of art has been utilizing these modesof decoration to decorate somebooks.

Pablo Picasso


Art



Adding decorations will makeharmony with three elements.These elements are geometric,inscriptional, and plant decora-tions. These modes of decorationare not limited to the Islamic world.They are observable in other non-Islamic places as well. For example,when you consider about some of the decorations in the churches of Spain, Sicily, and Rome, you willsee a lot of Islamic decorations .

Hashim al-Tawel, holder of a Ph.D.in History of Islamic Art at the Uni-versity of deer of America, estab-lished a number of seminars and

offered many tapes in several Eu-ropean capitals, and proved by evi-dence that the east and especiallyIraq because of its location in thecenter of Islamic civilization datingback to approximately 1500 years,is still an authority and source of many arts in the European Renais-sance. It was conrmed by the art -ist Pablo Picasso in his speech thatwhenever he felt artistically empty,he used to have a look at the East’s

technical art for energy and inspira-tion.

Amjad Al-Ka` abi


Art



Family is the holiest social structure as wellas the initial core that establishes the humansociety. The establishment of a safe social re-lationship on the basis of mutual respect, pro-tection of rights and duties of its members,consideration of morality and generosity,plays a key role in safeguarding its consolida-tion, uency and stability.

Islam, the last Divine religion whose holytext, the Holy Qur’an, is still unchanged andsafe from distortion and from which the rich-est historical and traditional (Ravaee) docu-ments have remained untouched, has stud-ied this subject more than any other religionand culture and has emphasized on its im-portance. At this point, it would be benecialto mention the following documents in orderto make clear the Islamic principles and values

concerning family and its rights and duties:

1. The Holy Qur’an many of whoseverses relate to the family system and

the rights of its members as well as about therights of father, mother (parents), child, oldpeople, girls, women even about the servantswho live at their home.

2. The words of the Prophet Muhammad(SAW) who has taught his apostles and

companions about these important issues.

3. The words of the Prophet’s (SAW)

companions inspired from the Proph-et’s (SAW) words.

4. The words of the members of hishousehold and the successors of

Hazrat Muhammad (SAW) who had beenthe trustees of his knowledge. It is possibleto study these statements in Nahjul-Balagha,which is written by Imam Ali, Amir-al-mu’omenin (AS) and other traditional (Hadith)books.

5. The Prophet’s (SAW) behavior, thegenerous companions and Imams

(AS) of the Prophet’s household who are themerited examples for Muslims to be followed,as relates to their relationships with their fa-thers, mothers, other family members and

Muslims. Such behavior can be widely foundthroughout the historical books

6. The prayers that have been left by thegreat religious men. These prayers are

very rich sources and are also lled with Is-lamic training about family rights.

7. And nally, one of the very valuableand rich sources that can be used is

Imam Saj’jad’s (AS), treatise (Resa’la) of ImamAli ibn al Hussain (AS) that is called “Resa’latul Hoquq”. This treatise is a valuable and ex-act explanation of the Imam’s opinion of rightsin Islam.

Imam Saj’jad (AS) mentioned 50 impor-tant rights concerning individual and socialresponsibilities in relation to Allah and one.These rights include the rights of mothers,fathers, children, brothers and other relatives.

This treatise (resa’la) is worth reading andlearning from.

The importance of cultural and social back-grounds in the interpretation of family rights inIslamic texts:

A study of the Islamic texts concerning fam-ily rights, and it’s comparison to customs andhabits of the Prophet’s (SAW) era in the Ara-bian Peninsula and other areas around it suchas Rome and Iran, and even a comparison of the rules of the non-Islamic societies during

the centuries following shows how advancedand just these rules are.In a society in which children particularly

daughters were buried alive, women wereconsidered second class citizens and wereeven used as blood-money at tribal disputes,the mention of kindness, love and respect forthe personality, social and political rights of women was like a dream. Moreover, recom-mendations concerning a child’s right to fos-tering, nurturing and education was consid-ered as idealistic but all of these are realitiesin Islamic culture.

The Relationshipbetween Faith and

Love in aP a

r t 1

By Jalal Mir A’qaiee

Muslim Family


woman







and hardly taken as a cover and shield

of the woman's body. To the believ-ing women, however the purpose is tosafeguard their bodies and cover theirprivate parts as a manifestation of theorder of Allah. It is an act of Taqwah(righteousness).

6.The hijab is Eemaan (Belief orFaith)

Allah (swt) did not address His wordsabout the hijab except to the believingwomen, Al-Mo'minat. In many casesin the Qur'an Allah refers to the «thebelieving women». Aisha (RA), thewife of the prophet (pbuh), addressedsome women from the tribe of BanuTameem who came to visit her andhad light clothes on them, they wereimproperly dressed: «If indeed you arebelieving women, then truly this is notthe dress of the believing women, andif you are not believing women, thenenjoy it.»

7. The hijab is Haya' (Bashful-ness)

There are two authentic ha-dith which state: «Each religion

has a morality and the morality of Islam

is haya'» AND «Bashfulness is frombelief, and belief is in Al-Jannah (para-dise)». The hijab ts the natural bash-fulness which is a part of the nature of women.

8.The hijab is GheerahThe hijab ts the natural feeling

of Gheerah, which is intrinsic in thestraight man who does not like peopleto look at his wife or daughters. Gheer-ah is a driving emotion that drives thestraight man to safeguard women whoare related to him from strangers. Thestraight MUSLIM man has Gheerahfor ALL MUSLIM women In responseto lust and desire, men look (with de-sire) at other women while they do notmind that other men do the same totheir wives or daughters. The mixingof sexes and absence of hijab destroysthe Gheera in men. Islam considersGheerah an integral

part of faith. The dignity of the wife ordaughter or any other Muslim womanmust be highly respected and defend-ed


woman



Many miraculous features of theQur’an prove it is the word of Allah.

Facts are revealed in the verses throughthe scientic facts, the descriptions of the past and the mathematical codes,that could never have been known toanyone at the time. In addition, devel-opments that could never have beenlearned with the level of knowledge andtechnology of the time were also indi-cated in the verses of the Qur’an beforethe event. The fact that some scienticfacts we only attained with 20th and21st-century technology were revealedin the Qur’an 1400 years ago is clearevidence that the Qur’an cannot be thework of any human being

HEART MASSAGEMany miraculous features of the

Qur’an prove it is the word of Allah.Facts are revealed in the verses throughthe scientic facts, the descriptions of the past and the mathematical codes,that could never have been known toanyone at the time. In addition, devel-opments that could never have beenlearned with the level of knowledge andtechnology of the time were also indi-cated in the verses of the Qur’an before

the event. The fact that some scienticfacts we only attained with 20th and

21st-century technology were revealedin the Qur’an 1400 years ago is clearevidence that the Qur’an cannot be thework of any human being.

One of the verses that may be refer-ring to the future is verse 73 of Surat al-Baqara:

Remember when you killed someoneand violently accused each other of it,and Allah brought out what you werehiding. We said, ‘Hit him with part of it!’In that way Allah gives life to the deadand He shows you His Signs so thathopefully you will understand. (Surat al-Baqara, 72-73)

Among the meanings of the Arabicterm “biba’diha,” translated as “withpart of it” in the above verse, is “some -one or some people.” In the context of that meaning, the verse may be a ref-erence to heart massage, striking thechest from above, which makes it pos-sible to restart the heart if it has stoppedbeating. (Allah knows the truth.)

The person to whom the massage isadministered has the characteristics of a

dead body; loss of consciousness, andthe cessation of respiration and heart-

beat. With our present-day knowledge,heart massage can be applied to some-one whose heart has stopped, enablingheartbeat and vital functions to resume.Pressure is applied to the rib cage atspecic intervals during heart massage,and the rhythmic contraction requiredfor it to continue pumping blood is thusestablished.

In that context, the striking of a deadbody in such a way as to restore it to life,as stated in the verse, may be sugges-tive of the heart massage technique.The Qur’an is the word of AlmightyAllah, He Who creates all things fromnothing, Whose knowledge enfolds allthings, and Who is unfettered by timeand space. Every verse of the Qur’antherefore contains information revealedwith the wisdom of our Almighty Lord.In one verse, Allah refers to the Qur’anitself as follows:

... Will they not ponder the Qur’an? If it had been from other than Allah, theywould have found many inconsistenciesin it. (Surat an-Nisa’, 82)

Quràn & Science


Science



The Orphans of Iraq:

The First around the WorldChildren are the treasure of every nation and its fu-

ture. They are a source of its strength. Human com-munities may have thousands and even millions of or-phans. As for the orphans of Iraq, for instance, you cannd them in streets; they have to leave school to workon the market. They just hope to get their daily require-ments, a phenomenon that makes them susceptible to

all kinds of abuses and sexual exploitation.The latest statistics conrm the existence of three

million orphans in Egypt, two and a half million of whomare in foster care in the homes of the Egyptians. Pales-tine has ve million orphans; three million orphans livein Sudan. Additionally, in Yemen the rate of the orphansamount to almost one million. There are more than 15million orphans in Africa whose parents were dead byeither disease or wars.

According to the statistics of the Ministry of Laborand Social Affairs in Iraq, the number of orphans in Iraq,about ve million in number, about 70% of them havebeen orphaned since the start of the war in Iraq. Ac-cording to the same source, about 600,000 childrenare homeless as well.

A saddening statement was issued by a UNCEFofcial in Iraq. According to Roger Wright, therepresentative of the UNICEF in Iraq, «Thelife of millions children are still threatened byviolence, malnutrition and lack of drinkingwater, despite the continuing programs for

the children of Iraq and funding up toabout a 100 million dollars a

year for them.» He further added, «The children of Iraqare more vulnerable and difcult to protect their rightsthan the world's children.» He also maintained thatthe deteriorating security situation has prevented theteams of international organizations and civil societyorganizations from arriving in many areas of Iraq.

According to a report published in the newspaper Al-

Hayat, the current number is estimated no less than 7million orphans who live with widows, and most of themare suffering from malnutrition, chronic and infectiousdiseases. Likewise, 15% of Iraqi children are forced towork to support their families. Additionally, 107 out of every 1,000 children die in Iraq owing to insufciencyof the required number of hospitals and doctors.

This is a consequence of the long war that Iraq hasbeen faced with. Although this phenomenon may notshow its impact on Iraqi society at present, it will provea disaster in the future, if due care is not taken of theseorphans whose inclusion within the education systemis a must for the country.

We could imagine ve million orphans are living inan disastrous economic situation. They will lose the

control of their families, so our social soli-darity is important for

every individualas well as forthe purposeof achieving

a balancedsociety.

By: Safa'a al-Sa'adi


Report



The archeological historyof Karbala

1935 Karbala

The Holy shrine through History

Imam Hussein's holy shrineis located in the centre of Karbala city; Bani Assad clan

were the rst who built andtook care of the holy tombof Imam Hussein (pbuh).Instructed by Imam al-Sajad(pbuh), they buried the bodyof the Imam (pbuh) andthen built the shrine. Whenal-Mukhtar, the son of AbiUbaidah Al-Thaqafy ruled

Kufa city in 65 A.H., he builta construc on on the gravewith a roof and also builtaround it a mosque withtwo doors; the rst was onthe south and the second on

the east. The rebuilding of the holy shrine was carriedout in sequence by the fol-

lowing people respec vely:Al-Ma'moon, Al-Muntasir,Al-Da'ey al-Sagheer Uthid Al-Dawla Al-Buayhi, and others.The renewing of the shrinehas been con nuing un ltoday.The exis ng Holy sanctuarybuilding consists of a large

courtyard of 15000 S.M. Inits center there is an en-closure of about 3850 S.M.which houses the holy tomb.It is penetrated by porchesof 600 S.M, and in front of

it there is tarmah (a designusually found in palacesand shrines that composes

a por co with a ceiling sup-ported by thin concretemarble columns with a tallercentral part). Over the holyshrine there is a high domeabout 37meters high, and itis covered with pure goldenplates. On the dome there isa ag column made of puregold of 2 meters high andalso there are two minaretscovered with pure goldenplates. The golden bricks of the dome are 8024 bricks.




Al-Abass street Al-Qabla Gate 1836



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Imam Hussein Revivalism Magazine Issue 03