AL-SAFINA

A SHORT EXEGESIS OF ZIYARAT ASHURA

2009-01-17T21:30:00.012+03:30

In the Name of Allah, the All-Beneficent, the All-Merciful

For a glimpse at the depth of Ziyarat 'Ashura, refer to the following website:
http//www.dartabligh.org/books/audio/m_khalfan.asp.
These are recordings of Majlises delivered by this nondescript in 1426 AH in the Holy City of Qum.

THE ECSTATIC DIMENSION OF KARBALA

2009-01-06T16:28:00.003+03:30

10th of Muharram 1430 [Day of 'Ashura]

ASHURA- A DAY OF SELF-TRANSFORMATION

2009-01-05T17:57:00.001+03:30

9th Muharram 1430 AH [lunar]

THE TEAR OF EVERY BELIEVER

2009-01-05T07:18:00.000+03:30

8th Muharram 1430 AH [lunar]

PROXIMITY TO IMAM HUSAYN (A) THROUGH ZIYARA

2009-01-04T10:35:00.001+03:30

7th Muharram 1430 AH [lunar]

THE QUESTION OF VICTORY

2009-01-04T10:01:00.000+03:30

6th Muharram 1430 AH [lunar]

Lecturers in Muharram sometimes discuss the question of victory in the battle of Karbala. After asking who actually won, they say that despite the apparent loss met by Imam al-Husayn ('a), they were the ultimate winners. I personally feel that such a question is incorrect. It is only when Imam al-Husayn ('a) appears in Karbala for the sole purpose of apparently defeating Yazid in that particular physical battle that this question comes about. We already know that the fundamental purpose why Imam al-Husayn ('a) rose was to affect reform in the Muslim community and revive the Islamic values therein. And in order to achieve this, he was ready to give all whatever he had in the path of the Beloved. He was prepared to suffer all the sufferings that he met for the revival of religion in which he knew was the eternal salvation of mankind. And he did achieve what he rose for. Hence he won what he actually fought for!

HUSAYN IS FROM ME AND I AM FROM HUSAYN

2009-01-04T09:56:00.001+03:30

5th Muharram 1430 AH [lunar]

The Holy Prophet (s) is reported to have said, "Husaynun minni wa ana min Husayn" (Husayn is from me and I am from Husayn).Imam Husayn ('a) being from the Holy Prophet (s) is up to a certain extent understood. However, what exactly does "ana min Husayn" (I am from Husayn ('a)) mean? Scholars have mentioned different interpretations for the tradition. One important meaning is the spiritual harmony between the Holy Prophet (s) and Imam al-Husayn ('a). The Holy Prophet (s) is trying to tell the people that I am of the kind of al-Husayn. The preposition "min" sometimes confers this very meaning. In simple words "I and Husayn have spiritual harmony". Hence if you see Husayn, it is as if you have seen me, and vice versa. Therefore the revolution of al-Husayn ('a) is the revolution of the Holy Prophet (s).

TRUE MEANING OF LOVE FOR HUSAYN (A)

2008-12-31T21:14:00.001+03:30

4rth of Muharram 1430 AH [lunar]

Many of us speak of love for Imam al-Husayn ('a), but have we ever realized the true meaning of love? Love is and offshoot of the knowledge of the Beloved. Only one who knows the object of love can love the same. Secondly, true love is when one experiences a unity with the Beloved. In simple words: (1) The reality of Imam al-Husayn ('a) is his belief and attributes. He is his monotheism. He is his love and affection for others. He is his intense concern for the salvation of every human being. He is his openhandedness. He is what his thoughts and deeds are. (2) If that is the case, we should ask ourselves: do we likewise love what Imam al-Husayn ('a) exemplifies? If yes, then we truly love him, otherwise our expression of love needs to be intensified and directed.

FUNDAMENTAL QUALITIES OF REFORM

2008-12-30T19:39:00.001+03:30

3rd Muharram 1430 AH [lunar]

Prior to his uprising, Imam al-Husayn ('a) clearly stated the fundamental aim behind his uprising: Innama kharajtu litalab al-islaah fi ummati jaddi ("I only rose [against Yazid] to confer equilibrium to the nation of my grandfather"). And one who would like to confer equilibrium to a situation must enjoy the same himself. Two of the most fundamental prerequisites of a muslih (reformer)according to the Holy Qur'an are: (1) Adhering to the Book of Allah, and (2) Establishing prayer. The Holy Qur'an in chapter 7, verse 170 says: "As for those who hold fast to the Book and maintain the prayer indeed we do not waste the reward of those who bring about reform." Hence these two characteristics are essential. It is interesting to note that when Imam al-Husayn ('a) seeks permission on the 9th of Muharram for the night of 'Ashura, he is reported to have saidto his brother 'Abbas ('a): "If you can divert them from us today, then do so; perhaps we can pray to our Lord this night, for He knows that I love salat (prayer) for His sake and the recitation of His Book. [Ref: Sayyid Radhi bin Tawus al-Hasani, Al-Luhuf, p.89]. Notice in these moments too the Imam (who indeed is a muslih manifests the two fundamental requisites of a reformer.

THE UNIVERSAL DIMENSION OF KARBALA

2008-12-29T18:40:00.000+03:30

2nd Muharram 1430 AH [lunar]

One of the very significant dimensions of the Karbala Revolution is its universal aspect. Although it transpired during a certain time, in a particular place, and with specific people, it has a timeless message. In some of the traditions we are informed that even the past prophetsof Allah remembered Imam al-Husayn ('a) and cursed those who would martyr him. The Husayni spirit can therefore be an example for every true-seeking human being. The well-known dictum "kull yawmin 'Ashura wa kullu ardhin Karbala" (Every day is 'Ashura, and every land is Karbala) alludes to this very dimension of this great movement.

IMAM HUSAYN ('A) - THE PRACTICAL QUR'AN

2008-12-28T09:19:00.000+03:30

1st Muharram 1430 AH [lunar]

In the Name of Allah, the All-Beneficent, the All-Merciful.

In light of the well-known narration of thaqalayn (two weighty things) which has been narrated successively both by the Shi’a as well as the Sunni narrators, the Ahl al-Bayt (‘a) are referred to as being the ‘idl al-Qur’an (peers of the Qur’an). Hence, Imam al-Husayn (‘a), who is among the Ahl al-Bayt (‘a) likewise is a peer of the Qur’an. He is the vocal and practical book of Allah. Every thought, move, and aspiration from him is Qur’anic and serves as the practical commentary of the Holy Qur’an. The uprising of Imam al-Husayn (‘a) and his entire movement, therefore, is nothing but a practical translation of the Qur’an

SHIPS OF SALVATION (SUFUN AL-NAJAAT)

2008-11-11T07:27:00.005+03:30

Al-Qanduzi, the Hanafite narrator of traditions in his radiant collection Yanabi’ al-Mawadda (lit. Fountains of Stable Love) narrates that Abu Dharr is reported to have quoted the Holy Prophet (s) as having said:

The similitude of my progeny among you is that of the ship of Nuh (‘a), whosoever boards it, is emancipated, and whosoever does not perishes.

And once Imam al-Sadiq (‘a) was asked about the prophetic tradition “Surely Husayn is the lamp of guidance and the ship of salvation” saying: “Aren’t you [the Ahl al-Bayt (‘a)] the ships of salvation [too]?" The Imam (‘a) replied:

“All of us are the ships of salvation, however the ship of al-Husayn (‘a) is more spacious and faster."