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Ali voice of
Humanity
Iraq center of a
global tourism
My family
were Christian
Contents
6
13
32
38
44
49
The orphan around
world
We would like to thank the participating in our magazine whom want
to provide this blessing work. This magazine conveys the message
of Imam Hussein to all the world telling them that you should know
and investigate about Imam Hussein and his blessing movement.
Re v i v a l i s m
Hussein
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englishimamhussain.org
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 a
global tourism
The Revival
of the ritual Religious World
Arabic calligraphy and
Pablo Picasso
Re v i v a l i s m
Hussein
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Ali voice of
Humanity
Iraq center of a
global tourism
Myfamily
were Christian
Thinker and
political
By: Editor-In-Cheif
The leader of a society is expected to serve as a
symbol as well as the interface of the community to
receive public views. Any individual's view depends on
her/his vision and professional competence as long as
her/his occupation varies. This is important for human
beings so their opinions vary from one individual to an-
other. However, some people are better thinkers than
others in political issues. The view of an intellectual is
considered more acceptable than those of others be-
cause of her/his job that stems from her/his thoughts
and 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). Some
Western 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 may
have the status of our Prophet.
Upon considering the view of Western people, one
nds out that their thinkers have had a positive outlook
in 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 saved
a nation from the claws of the demons of reprehensible
acts of worship." Likewise, the great philosopher Ed-
ward Montah said: "Muhammad is known by his purity
and justice in the govern race and the integrity of the
expression of thought and verication." The German
doctor Sigrid Honka said "Muhammad and Islam are
Allah's sun on the west.
It is known that the world always retains the heri-
tage and sayings of thinkers more than the acts. The
speeches of the political leaders clearly show that
thinkers and philosophies maintain the focus of their
works on human being's concerns and appreciation
to all the people around the world.
3
Hussein Revivalism
Editorial
Sabah Jassim
Our Identity
Islam peace
non Violence
4
Hussein Revivalism
The focus of all the Divine mes-
sages has always been to elucidate
the need for the humanity to seek
the path of dialogue and persuasion
in resolving ideological issues rather
adopting a path of violence and
coercion. The message of Islam is
the pinnacle of all the divine religions,
the message of Islam champions the
concepts of justice, charity and the
principle of peace and non-violence.
This is evident in many verses that
refer directly to this matter, including
the following:
Invite (all) to the Way of thy Lord
with wisdom and beautiful preaching;
and argue with them in ways that are
best and most gracious: for thy Lord
knoweth best, who have strayed from
His Path, and who receive guidance...
(125) AN-NAHL (THE BEE)
Repel evil with that which is best:
We are well acquainted with the
things they say (96) AL-MUME-
NOON (THE BELIEVERS)

But seek, with the (wealth) which
God has bestowed on thee, the
Home of the Hereafter, nor forget
thy 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 those
who do mischief". (77) AL-QASAS
(THE STORY/ STORIES)
These verses not only make an
evidence of the renunciation of
violence, corruption, and sanctions
out of the use of wisdom and good-
counseling, but also demonstrate
the sublime principles (of human-
ity) that is adopted by the religion of
Islam to establish a society which has
humanitarian values free from
impurities and falsehood.

Although
these
concepts
along with
other con-
cepts have
been marred
due to misun-
derstandings
and the deviation
of interpretation and
the implications caused
by some radical Islamic
sects who have demon-
strated excessive violence and ap-
proval to terrorism, the values and the
true message is immortalized in the
Holy Quran (Koran) untainted under
the divine protection admonishing
the Muslims to follow the household
of the Prophet Mohammad the Ahl
al-Bayt who are the divine leaders of
guidance, justice, and charity. Those
who love and follow the Ahl al-Bayt
take it upon themselves as regards
the responsibility to uphold these
principles because they will not allow
the message of human rights
to be undermined and such
responsi-
bility is
also the
teach-
ings and
principle
s of
Islam
5
Hussein Revivalism
What is Culture?
Who is a Cultured man?
At times, we use the word
`culture', and say: This man is a
cultured man, and this is an Islamic
culture. Thus, what do we mean by
culture and cultured man?
Surely, what we mean by culture
is, a collection of human knowl-
edge which man acquires and has
an inuence on his thoughts, un-
derstanding, habits, morals and his
relation-ship with Allah, the society
and life. For example, ideological
knowledge, history,
jurisprudence, liter-
ature, law, politics,
morals, psychology,
economics, sociology, etc.
And cultured man, is a man who
acquires some portion of those
sciences and other human knowl-
edge, and becomes inuenced
from it.
Man is in need of understand-
ing social and political life, as well
as knowing history, jurisprudence,
ideology, law, etc. in order to live a
peaceful and sound life in the soci-
ety, and to be able to draw a better
line for his life, and to succeed in
his relationship with others. There-
fore, culture is knowledge and
attitudes, or it is a knowledge that
puries man's behavior. Because
an ignorant person cannot under-
stand matters and stances prop-
erly.
Cultural Identity
Culture differs from one ideol-
ogy to another, from one people to
another, and from time to time.
The European capitalist material
culture differs with the Marxist cul-
ture, and these two cultures differ
with Islamic culture etc.
Cultural Identity means: Type of
culture, for example, Islamic culture
has its own particular identity, i.e.
its particular type of culture. It is a
The Culture of

Youth
6
Hussein Revivalism
Artcles
The Culture of

culture based on the belief in Allah,
revelation, prophet hood, the day
of judgment, etc.
And material culture, is a culture
based on the basis of indelity and
disbelief in the existence of Allah,
religion and moral values.
So a cultured Muslim, is he who
is 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 in
his speeches.
And a cultured Muslim, is he who
is well versed in Islamic knowl-
edge, from the Holy Qur'an, pure
Prophetic traditions and the history
of the Holy Prophet (s.a.w.), history,
jurisprudence, ideology and Islamic
thought. Thereby he becomes
acquainted with human knowledge
and social life according to Islamic
teachings.
Protecting the Islamic Identity
It is the duty of the learned
religious Muslim scholars, intel-
lectuals, experts and journalist to
protect the Islamic identity through
their various elds, as it is also the
duty of the government, universi-
ties and institutions to protect this
identity.
Indeed, Muslim intellectuals,
scholars and experts have pro-
duced different books, newsp-
apers, magazines and radio and
television programs, etc., in order
to produce Islamic culture.
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Hussein Revivalism
Artcles
Islamization , Science, and
Technology
8
Hussein Revivalism
Artcles
At an earlier stage In the life
of the Ummah, under pressure
from the cultural and scientic
pressure that was exerted upon
It by the West, educated Mus-
lims confused two things: rstly,
the objective nature of truth and
universal laws: secondly, the
personalization Inherent In the
way that Individuals and societ-
ies make use of these truths and
universal laws. Thus, educated
Muslims accepted everything
Western civilization and science
produced, supposing this to be
objective and neutral.
The truth of the matter, howev-
er, is that Western civilization, like
all other nations and civilizations,
sprang from its own particular
set of beliefs, psychological ele-
ments, and historical factors. Its
development was also Inu-
enced by its loss of condence
in revelation sources when It
discovered that these had been
tampered 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 to
spiritual life were severed. It is for
this reason that while Western
society provides its people with
an abundance of material goods
and comforts, it is plagued by
psychological problems and so-
cial strife that constantly desta-
bilize society and threaten it with
destruction.
It Is therefore extremely
important for Muslims to realize
that not all of Western knowl-
edge and science is objective
in nature. If it is not difcult to
see how the social sciences are
clearly subjective, it should not
be difcult to see how the hard
sciences are really any different
in this respect. If there is a dif-
ference, it is one of degree only.
Indeed, scientic studies are
not undertaken in a haphazard
manner.
On the contrary, these spring
from decidedly human objec-
tives and from subjective con-
siderations undertaken by minds
shaped in the Western mold
and determined to achieve their
objectives. All the sciences of
foreign civilizations need to be
seen in this perspective.
There is no way to speak
truthfully about objectivity in sci-
ence other than from an Islamic
perspective. 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 limited
rationalist vision only, but com-
bines this with the comprehen-
sive and universalist knowledge
of revelation so that all science
and knowledge emerge with
their objectives properly desig-
nated, thus satisfying for human-
kind both temporal and spiritual
needs.
The Islamization of knowl-
edge in general and of the hard
sciences in particular does not
necessarily mean that the mate-
rial or professional particulars of
a science will be any different.
Rather, its signicance is in its
providing guidance to scientic
research and endeavors so that
these are directed toward the
achievement of what is truly in
the best interests of humankind.
Thus, Islamization means correct
direction, correct objectives, and
correct philosophy. In this way,
Islamic knowledge is reformation
in nature, constructive, ethical,
rightly guided, and tawhidi.
The challenge confronting
Islamization is that it present
to humankind a vision In which
science is put to the service of
humankind in order to fulll the
responsibilities of reformation
and constructive custody of the
earth.
It is strange indeed that in the
shadow of Western civilization
there should be nothing greater
for humankind than to compete
in the arms race or to produce
swifter and more deadly means
of destruction. In this arrange-
ment, truth always resides with
those who possess the most
arms, power, and wealth.
Certainly, the present situation
is one that goes against the grain
of humankind's trah. In fact,
humankind has now reached
a juncture where divine guid-
ance has become all the more
Important to its future, where the
comprehensive vision of Islam
is urgently needed, and where
the establishment of construc-
tive and reformation civilization Is
essential.
Without a living example,
however, it will be difcult for
humankind to comprehend the
vision of Islam or apply its solu-
tions to their problems. Thus,
only if Muslims discharge their
responsibility to themselves by
applying this vision and those
solutions will humankind ever
understand the efcacy of the
Islamic solution.
Islam has promised
and fullled the
true freedom
By Dr. Abdul Hamid Abu Sulayman
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Hussein Revivalism
Artcles
The holy qur'an asserts in un-
equivocal terms that Jesus was
neither killed nor crucied by the
people: 4:157 and 158.
Even taking for granted a state-
ment of our Christian brethren
the crucixion of Jesus under the
evidence of the Holy Bible of the
Christian church itself , can never
be a martyrdom at all as the Bible says
that Jesus avoided the end by hiding
himself , which suggests his unwilling-
ness to meet death in the cause of truth
besides .
When caught by the enemies, he be-
gan imploring God to see that the cup
was passed over and he be sowed and
while he was put on the cross as alleged
by the Christian belief, he began
Crying aloud to God in agony that he
had been forsaken by him. Could this be
becoming even of any ordinary believer
in God with the conviction of his faith in
him?
How could such a weak - hearted one
totally void of faith in the all-merciful lord
be religious leader, even that the son
of God? How could the one forsaken
by god be the savior of humanity? The
Bible itself declares:-
And he went a littlie, and fell on his
face and prayed saying , O, my father if
it be possible , let this cup pass from me
; never the less not as I will but as thou
wilt
And
a b o u t
the ninth
hour , Jesus
cried with a loud
voice , saying eli , eli
lame sabachthani , to say my
God , my God , why hast thou for-
saken me . math .27:46 establishes
the following points against Jesus :-
1- Jesus was frightened of death.
2- Jesus was unwilling to drink the
cup of death in the way of the lord.
3- Jesus wanted God to avoid his
drinking the cup of death.
4- Jesus wanted God to avoid his will
to take place.
5- in the agony against the fear of
death Jesus lost all faith in God and
believed to have been forsaken by him.
Thus according to his own words, the
forsaken son can do nothing for others
for he himself has been forsaken .
Jesus and Hussein (pbut)
Sa`ad sharif
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Hussein Revivalism
Artcles
Jesus and Hussein (pbut)
Lets
take the
case of Hus-
sein:
1- Hussein offered not only
himself but the dearest ones of his near-
est kith and kin , and the sincerest of
friends with match less faith in god and
devotion to him.
2- Hussein travelled all the distance
from
Madina to
karblala to drink the
cup 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, submission
and surrender to the divine will, every
time praying for his offerings to be ac-
cepted by the lord.
4- While un-
der the swords
of the heart less as-
sassins, he only prayed to god
for the salvation of the faith full, for from
being a complainant, he prayed for his
sacrice to be accepted .
5- he proceed not only himself but his
dearest ones counted to about seventy
two , by glorifying god in gods own
words when his head was severed and
raised on the point of the lance.
In short, Husseins martyrdom has no
parallel in the history of mankind.

11
Hussein Revivalism
Artcles
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 is
not separate from religion. The
Prophet Muhammad elaborated
on the real concepts to Islamic as
well as Quranic political thoughts
in this regard. His concepts were
the torsion and diversion of false
statements are not virtual real-
ity politic, but it is an invention
of politicians, who tend to twist
and deviate from righteousness.
Imam al-Hussein was a greater
politician so long as the Prophet
Muhammad was his model, and
the greatest reformer in our life.
Imam al-Hussein was a personal-
ity deeply concerned with politics,
and his policy proved important
in that period. That period which
was faced with different visions
and evil effects appeared in the
name of Islam .
The younger generation in that
period was educated incorrectly.
In such circumstances and condi-
tions, there was a pressing need
for a genuine policy to put oneself
in that state and to declare his clear
position that assured success in
both cases, namely, the victory
or martyrdom, as carried out by
Imam al-Hussein. The events
and ambitions may distort the
policy and has made an interna-
tional platform, subjected religion
to the whims and goals, as
in our present and our so-
ciety. That policy simply
resulted in anomaly. Imam
al-Hussein was the hero
of his period and carrier of
the ag of the right policy,
but this does not mean that
in that period there were
no politicians who were
honest and sincere. These
politicians never thought in
the same way as Imam al-
Hussein did. In fact, Imam
al-Hussein was concerned
with his long-term mission,
while they were preoccu-
pied by limited self-reection,
a situation comparable with
the unequal battle between
an army equipped with weap-
ons and armor against a group
of devout people around seventy
men who made the companions of
Imam al-Hussein. This martyrdom
which patched up the mists of the
Umayyad rule then blown up and
declared the right way which Imam
al-Hussein decided to sacrice for
to achieve it. In consequence, the
word of Islam arose and resettled
its rules. We can come to the con-
clusion from studying the Battle
of al-Taff that the policy of Imam
al-Hussein was the policy of hon-
esty; he and his companions make
matchless heroes. Imam al-Hus-
sein did not tempt them (by seats
and ministerial portfolios) but he
gave them the martyrdom. Hence,
one may exclaim: May salaam be
bestowed upon you, O Imam al-
Hussein. May you give us the cour-
age of your soul to make use of it
against the politicians of the 21st
century!
12
Hussein Revivalism
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 use
of them. He told them that it was his practice to get
married with women and give them their rights (dower)
so that they (sc., the women ) would buy whatever they
wished and he was not entitled to have any right to take
them.
Imam Hussain's speech included four important
things
First : The state in which they found Imam al-Hussein
and 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 fact
that Imam al-Husayn and his son Ali b. al-Husayn were
caliphates of Allah in the world, while these Infallible
Imams 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 them
in the plural. By doing this he meant that it was their (the
Ahl al-Bayt's) practice and that of those people who
follow them. Upon getting married, any Muslim must
give the woman her rights (dower), and they (women
) have their right to spend the properties gained in the
way they may wish.
Third: The last part of his discourse signies that
there was no mark of any imposition or hindrance in
his remarks. This means that the dower is their rights
and 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 family
will 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, he
can 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
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Hussein Revivalism
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 the
qualicatons of a poet, a soldier, and a saint; his wisdom stll breathes in a collecton of
moral and religious sayings; and every antagonist, in the combats of the tongue or of the
sword, was subdued by his eloquence and valour. From the rst hour of his mission to the
last 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 voice
of Humanity
Ali Ibn Abi Taleb (pbuh) was the
cousin of the prophet of Islam, Mu-
hammad (blessing of Allah upon
him). The statements narrated
from him as the voice of immortal
humanity indicates he was not just
an ordinary person, rather he was
a reformer. This real lover of God
found what he was seeking for all
the believers' hearts. Many hearts
are known to be inuenced by this
great person.
The human beings have wit-
nessed how he reects the justice
of Allah at all times and places.
Therefore, he does not belong to
a specic place or time. He had al-
ways said that the human has two
parts: he is either your brother in
religion, or he is like you in creation.
This attitude raises a watchword in a
united nation.
Many writers and scholars nd in
this person all the principles of hu-
manity. They witness not only to his
personality but also to his thought-
ful speeches and his book (Nahj Al-
balagha) that all critics have referred
to. Therefore, they have been writing
about various speeches and poems
of this immortal person.


14
Hussein Revivalism
Artcles
Endowed with a clear intellect, warm in aecton, and conding in friendship, he was
from the boyhood devoted heart and soul to the Prophet. Simple, quiet, and unambitous,
when in afer days he obtained the rule of half of the Moslem world, it was rather thrust
upon him than sought.
[The Life of Mahomet, London, 1877, p. 250]
Sir William Muir (1819 - 1905)
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Hussein Revivalism
Artcles
An envious man harms himself be-
fore he harms the person he envies, as
was the case with Iblis: by his envy he
brought 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. Therefore
be envied rather than envious, because
the punishment of the envious is always
worse than that of the envied; thus is
provision 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's
overowing favour: they are two wings
of disbelief. Through envy the son of
Adam falls into endless grief and is ut-
terly destroyed, and there is no way he
can save himself. The envious does not
really repent, for he continues to dwell
upon and believe in his envy; indeed it is
such an inherent part of his nature that it
manifests itself unopposed and without
apparent reason, causing him harm. A
person's basic nature does not change,
even with treatment.
Greed
It is said that Ka'b al-Ahbar was ques-
tioned about what is soundest and what
is most corrupt in faith. 'The soundest
thing is scrupulousness and the most
corrupt is greed,' he replied.
Avarice is the wine of Satan, which he
gives to his chosen ones with his own
hand. Whoever becomes drunk upon it
sobers up only in the pain of Allah's pun-
ishment in the proximity of the one who
gave him the drink. If there were no other
reason for Allah's wrath with respect to
greed except man's preferring this world
to faith, that would still be a sufciently
severe chastisement. Allah said,
These are they who buy error for the
price of right guidance, and chastise-
ment for forgiveness. (2:16)
The Commander of the Faithful said,
'Be gracious to whoever you wish and
you are his prince. Seek help from who-
ever you like and you are his equal. Be in
need of whoever you like and you are his
prisoner.' 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, the
vaults 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 is
tarnished by defects. Belief makes him
rely on trust, moderation, forsaking de-
sire, clinging to the obedience of Allah,
and despairing of people. If he does
that, then he is keeping close to his be-
lief and he has acted correctly. If he does
not, belief parts company with him and
leaves him to his bad nature.
Imam Ja'far Al-Sadiq (pbuh)
How to Avoid Evil Habits?
Part (2)
Envy
16
Hussein Revivalism
Gleams
Telling the truth is a very good habit.
If you always speak the truth, you can
save yourself from a lot of trouble!
below is a story of a man who did a lot
of bad things, but his promise to tell the
truth saved him.
Once a man came to the prophet
Muhammad (S) and said, Oh prophet
of Allah, I have many bad habits. Which
one of them should I give up rst? The
prophet said, Give up telling lies rst
and always speak the truth. The man
promised to do so and went home.
At night the man was about to go
out for burglary. Before setting out,
he thought for a moment about the
promise he made with the prophet. If
tomorrow the prophet asks me where
have I been, what shall I say? Shall I say
that I went out for burglary? No, I can-
not say that. But nor can I lie. If I tell the
truth, everyone will hate me and call me
a thief. I would be punished for it .
So the man decided not to burglary that
night, and gave up this bad habit.
Next day, he felt like drinking wine,
when he was about to do so, he said to
himself, What shall I say to the prophet
if he asks me what did I do during the
day? I cannot tell a lie, and if I speak the
truth people will hate me, because a
Muslim is not allowed to drink wine.
And so he gave up the idea of drinking
wine.
In this way, whenever the man thought
of doing something bad, he remem-
bered his promise to tell the truth at all
times. One by one, he gave up all his
bad habits and became a good Muslim
and a very good person.
If you always speak the truth, you can
be a good person, a good Muslim
whom Allah likes and favors. If Allah
- our Creator - is pleased with us, He
will reward us with HEAVEN, which is a
place of happiness and joy.
MAKE A PROMISE: I SHALL ALWAYS
SPEAK THE TRUTH.
Telling the
Truth
Gleams
17
Hussein Revivalism
1
. At the extremity of hardship
comes relief, and at the tight-
ening of the chains of tribulation
comes ease.
2
. Whoever kept his affairs in
order with Allah, Allah would
put his affairs with the people in or-
der; whoever kept his affairs of his
next life in order, Allah would put
his affairs in this world in order; and
whoever preached to his own self,
Allah would protect him.
3
. The best jurisprudent is the
one who would not discour-
age people from the mercy of Al-
lah, nor from His kindness, and he
would not let them feel safe from
His punishment.
4
. Often a learned man is ru-
ined by his ignorance, while
theknowledge he has avails him
not.
5
. (Discerning) Allah's great-
ness be slights (His) creatures
in your eyes.
6
. A friend is no friend unless
he protects his friend on three
occasions: in time of need; in his
absence, 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 in
the direction of every wind, as they
neither benetted of enlightening
knowledge, nor did they take refuge
in a safe nook.
8
. People are hostile to what is
unknown to them.
9
. He who acts opinionated
gets ruined, and he who con-
sults other people shares in their
understanding.
1
0- Contentment is a wealth
that is not exhausted.
1
1- The worst sin is that which
the committer takes lightly.
1
2- What has a man to do
with vanity? His origin is se-
men and his end is a carcass, while
he cannot feed himself nor ward off
death.
1
3- No town has greater right
on you than the other. The
best town for you is that which
bears you.
1
4- People are enimies of what
they do not know.
1
5- It is good for the rich to
show humility before the poor
to seek reward from Allah, but bet-
ter than that is the haughtiness of
the poor towards the rich with trust
in Allah.
1
6- How wretched thee son of
Adam (man) is! His death is
hidden, his ailments are concealed,
his actions are preserved, the bite
of a mosquito pains him, choking
causes his death and sweat gives
him
Selection from
Nahaj Al-Balagh
18
Hussein Revivalism
Immortal book
We be-
lieve that
the 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 as
he is the apex of all humanity, and none can compare with
him in excellence and grace, generosity and intellect, and
no-one can approach him in his virtuousness. Verily he has a
lofty moral behavior, and no one will be like him up to the Day
of Judgment.
Imamate
MEANING OF IMAMATE AND KHILAFAH AL-IMAMAH
literally means to lead ; al-imam means the leader. In
Islamic terminology al-imamah (Imamate) means universal
authority in all religious and secular affairs, in succession to
the Prophet . Al-Imam means the man who, in succession
to the Prophet, has the right to the absolute command of the
Muslims in all religious and secular affairs
Doctrine of
belief in Islam
It is
the true,
divine shariah that has abrogated all
previous sharai. It is the most perfect
shariah, according with mans hap-
piness and containing all that is in his
interest, in this world and in the next. it
can never become obsolete, and will
last for ever; it is not changeable and
will not be transformed in any way; it
contains all that mankind needs: indi-
vidual, social and political rules. For it is
the last shariah, and there is no hope
for another religion to come and reform
humanity, which is sinking into oppres-
sion and corruption. Therefore the day
must come when the Islamic religion
with become strong and its justice
and laws will be spread over the entire
world. Wen all the people of the world
act correctly in accordance with all the
laws of Is-
lam, peace
and prosperity will increase and spread
among mankind, and man will attain
the highest peak which he can imagine;
well-being, dignity, plenitude, content-
ment and ideal morality will arise, and
oppression, poverty and indigence will
disappear from the surface of the earth
to be replaced by love and brotherhood
among men.
The reason that at the present time
we see such a shameful condition
among the people who call themselves
Muslims is that their behaviour, from
the very beginning, has not been truly
in accordance with Islamic laws. This
dishonourable state has continued and
has become worse and worse. The
acceptance of Islam has not been the
cause of this disgraceful situation of
the backwardness among Muslims.
On the contrary, it has been caused by
their disobedience of its teachings, their
negligence of Islamic laws, the preva-
lence of oppression and the enmity
of their rulers towards the poor and of
certain groups towards the common
people, and this it is that has paralysed
their progress, weakened them, broken
their spirit and brought calamity and
tragedy upon them. Allah has destroyed
them by their sins:
That is because Allah never changes
the Grace He has bestowed on any
people until they rst change what is in
themselves.(Quran 8,53) Thus does
Allah treat His creatures. Lo! The guilty
never are successful
Doctrine of the
Lawgiver of Islam
19
Hussein Revivalism
Beliefs
Among the conditions which must
be found in a jurist (mujtahid) who
can be followed is that he must be
the most learned (al-a'lam) jurist of his
time and the most capable in deriving
the religious laws from the appropri-
ate sources.
General Rules
Now 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 the
most learned mujtahid. The deeds of
such a person without taqlid or ihtiyat
are null and void.
2. The most learned mujtahid (al-
a'lam) is the most capable in deriving
the religious laws from their sources.
3. In order to determine who is the
most learned mujtahid, one must re-
fer to the ahlul khibra (those who are
sufciently knowledgeable in Islamic
jurisprudence). It is not permissible
in this matter to refer to a person who
has 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 a
reliable person.
c. By referring to the Manual of Is-
lamic Laws (risala) of the marja' or
other books of that category.
1. When the most erudite mujtahid
has no fatwa on an issue or if it is not
possible for the layman to nd the
opinion of his marja' when he needs
it, he can then refer to another mujta-
Migration to Non-Muslim Countries
Questions and Answers
Taqlid means
acting according
to the opinion of
the jurist (mujtahid)
who has all the nec-
essary qualication
to be emulated. So
you do what the
mujtahid's expert
opinion says you
should do, and re-
frain from what his
expert opinion says
you should refrain
from without any
research [in Islamic
sources] on your
part. It is as though
you have placed the
responsibility of
your deeds square-
ly on his shoulders.
20
Hussein Revivalism
Books
hid who is the second best in the line
of hierarchy of being a'lam.
Questions
and Answers:
1. Question: The jurists tell us
that it is wajib to emulate the most
learned (a'lam) mujtahid, and when
we ask the religious scholars in our
area, Who is the a'lam? we do not
get a clear-cut answer so that we may
follow his fatwa. When we ask them
about their answer, they say that they
are not ahlul khibra and they also say
that: 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 mujtahids
and that obviously is a time consum-
ing and difcult task; so go and ask
the others.
If the problem of identifying the
a'lam mujtahid is so difcult in reli-
gious circles, obviously the problem
would be even more difcult in other
countries like Europe and America.
After a lot of difculty when we con-
vince the youths of these countries
that it is necessary to abide by the
shari'a laws, we reach to the question
of who is the a'lam, and nd ourselves
lost for words. Is there a solution to
this problem?

Answer: If there are some ahlul
khibra who refuse to identify the a'lam
for one reason or another, there are
other 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 and
have contacts with religious semi-
naries and with the scholars in other
countries. So, although identifying
the a'lam is not without difculty, yet
it is not a serious problem.
2. Question: How do we know
who ahlul khibra are so that we may
ask them about the a'lam mujtahid?
How do we reach them since we are
far away from religious seminaries?
Is there a way that can simplify for us
the process of determining whom we
should follow in taqlid?

Answer: The ahlul khibra are the
mujtahids and those next in line in re-
ligious sciences, and they know quite
well that one person in a limited group
of mujtahids is the a'lam. And they
have to consider the following three
things to identify that a'lam:
a. First: His knowledge concerning
the 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 science
of hadith). On this subject, issues like
familiarity with the books [of hadith]
and the ahadith that have been tam-
pered with; knowledge of causes for
fabrication [of ahadith]; variance in the
manuscripts and distinguishing the
most correct one; and being aware of
confusion which sometimes occurs
between the text of a hadith and the
explanation of the compilers, are of
utmost importance.
b. Second: His ability to understand
the meaning of the text by considering
the general rules of speech, especially
the style used by the Imams of Ahlul
Bayt (a.s.) in describing the laws. The
science of 'uslu 'l-qh (Principles of
Jurisprudence), Arabic grammar and
literature, as well as familiarity with the
views of the Sunni jurists who were
contemporaries of the Imams play an
important role in the understanding of
the hadith texts.
c. Third: Soundness of his view in
deriving 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 scholarly
discussions with them or to referring
to their books or to the transcripts of
their lectures on Jurisprudence and
the Principles of Jurisprudence.
If a person cannot know the ah-
lul khibra by himself, he can come
to know them through the religious
scholars and others whom he trusts.
The geographical distance should not
be a barrier to establishing commu-
nication with them in this era where
many fast means of communication
are easily available.
3. Question: Sometimes the heart
feels at ease in regard to a particular
mujtahid. Is this feeling sufcient to do
his taqlid if the ahlul khibra have dif-
ference of opinion in determining the
a'lam?

Answer: If the ahlul khibra have
difference of opinion in determining
the a'lam, one must follow the view
of those who are more qualied and
capable among the ahlul khibra. This
is the norm in dealing with all cases
where the experts have difference of
opinion.
Migration to Non-Muslim Countries
21
Hussein Revivalism
Books
The
message
of rights
By Ali Bin
Al-Hussain(pbut)
22
Hussein Revivalism
Books
RIGHTS OF DEEDS
10 -THE RIGHT OF
YOUR PRAYER
Then the right
of your ritual
prayer is that
you should
know that
it is an arrival at
the threshold of
God and that through
it you are standing before
God. And when you realize
that, then you will stand in the
station of him who is lowly, vile,
beseeching, trembling, hopeful,
fearful, and abased, and you will
magnify Him who is before you
through stillness, and bowing
of the head 14, and humbleness of the
limbs, 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 your
faults and exhausted by your sins. And there is no power
but in God.
11-THE RIGHT OF FASTING
And the right of fasting is that You should know it is a
veil, which God has set up over your tongue, your hear-
ing and your sight, your private parts and your stomach, to
protect you from the Fire16 . This meaning is asserted in
the tradition: Fasting is an armor against the Fire. Thus
if your parts can calm down within the veil of fasting, you
have hopes of being protected.17 But if you leave them
agitated behind the veil and let them lift the sides of the
veil, then they will look at things that are not lawful for them
to look at -that incite lust and powers that are beyond the
limits of being God-fearing. It is not safe for you to break
through the veil and leave it.18 And there is no power but
in God.
12-THE RIGHT OF PILGRIMAGE
And the right of pilgrimage 19 is that you should know
that it is an arrival at the threshold of your Lord and a ight
to Him from your sins; and through it your repentance is
accepted and you perform an obligation made incumbent
upon you by God.
13-THE RIGHT OF CHAR-
ITY
And the right of charity is
that you should know
that it is a storing
away with your
Lord and a
deposit for
which you will
have no need
for witnesses. Then
once you know this you
will be more condent of it
if you donate it in secret than
if you donate it in public.20 It is
more appropriate for you to do
privately what you now do in pub-
lic and keep the affairs between
you and Him secret under all
circumstances. And you should
also not take your hearing and sight as
witnesses 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 your
donations will be returned to you. Finally you should not
remind others of your favors since you have done so for
yourself. If you remind them of your favors, you will not be
immune from being similarly reminded of others' favors to
you. Moreover this will prove that your intentions were not
pure. 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 His
Mercy, and His approval and not the eyes of the observers
lower than Him. If this is so, you will neither be hypocritical
nor extravagant. You will only intend the offering for God's
sake, and know that God wishes your ease, and does not
wish your hardship. He also wishes His creatures to take
it 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 are
no formalities or falsehoods in the humble and the servile,
since they are creatures and they exist in nature. There is
no power but in God. 4
23
Hussein Revivalism
Books
Birth of the prophet
Muh ammad
On the birth of the Holy Prophet
muhammad (pbuh), we may ask our-
selves just how much we really know
him. How much do we think about
him? How much do we understand
what he was actually trying to do?
What I am going to mention today
is something of the spiritual dimen-
sions of the Holy Prophet (pbuh), so
that we may understand more deeply
who he was.
As the Quran teaches, everything
has an external reality and an inter-
nal reality, or we could say: a material
aspect and a spiritual aspect; every-
thing has an outer appearance and
an inner meaning, and this includes
Prophet Muhammad (pbuh). He was
a man, a prophet, a messenger and
he was also the perfect embodiment
of truth.
The (Ahadith) say that the rst
thing that Allah (s.w.t) created was
(al-haqqa al-muhammadiyya) the
Muhammad's Reality. They also say
that the rst thing that Allah (swt) cre-
ated was the Pen; the rst thing
that He created was the Intel-
lect. Muhammad's Reality, is
the Pen and it is the Intellect.
It is a spiritual reality out of which
everything else, including Prophet
Muhammad (pbuh) was created.
Muhammad's Reality is the truth of
the entire existence of the universe.
Muhammad's Reality is the Truth
through which creation was created.
The Qur'an says We did not create
the heavens and the earth and all
that is between them [...] except with
Truth (44:38-39). The Muhammad's
Reality was embodied perfectly in
the person of Prophet Muhammad
(pbuh). Islam teaches that
he is the best of examples to
mankind and that we should
follow his example. In fol-
lowing his example, we also
need to understand his spiri-
tual dimensions and what it
was that he represented and
why he came.
Muham-
mad's Reality, (al-haqqa al-mu-
hammadiyya) appears in the words
uttered by all the prophets and mes-
sengers, and Prophet Muhammad
(pbuh) is the one who utters The
Muhammadan Reality most perfectly
and most completely, since he com-
pletes the chain of prophets. This
means that the message of (Tawhid),
which is the message of truth, was
expressed in some part by all of the
prophets, but Prophet Muhammad
(pbuh) expressed it most completely.
His heart was pure, and so were
his actions. Thus, when the Mus-
lim seeks to emulate him, it is not in
outward behavior only, but in inner
consciousness. An example of the
Prophet's (pbuh) pure and beauti-
ful actions can be seen in his com-
passion for his community, and this
compassion was felt even though
24
Hussein Revivalism
Religion
Birth of the prophet
Muh ammad
he did not have a privileged upbring-
ing. He experienced the loss of both
parents before he was seven years
old, the hardships of shepherding
in the desert, the death, after twen-
ty-ve years of marriage, of his be-
loved wife Khadijah (pbuh), the early
death of his sons, constant threats
to his life, property and family, ridi-
cule and mockery by members of his
own tribe, but even then he always
sought a peaceful solution in conict.
Can we be humble enough to seek
peaceful solutions with each other?
So we speak about his birth today,
his coming into this world in order
to remind ourselves, to awaken our
hearts to him, his message and his
spiritual reality, and we pray that we
may be blessed with being connect-
ed to his living presence, that we may
be in this world remembering that he
is with us, and that he is close to us;
and we pray that we may be puried
inwardly, that we may be Muslims not
only in our outward actions, but Mus-
lims in the heart.
Imam Jafar al-Sadiq (pbuh) said
to his follower Jabir : O Jabir! Allah,
Subhana wa Taala, created the crea-
tures in three classes: and this is the
word of Allah, And you shall be three
groups Companions of the Right,
Companions of the Left and the
(Sabiqun: the Sabiqun) are those who
are brought near (al-Waqiah 56:7-
11). The ones who are brought near
are the Messengers of Allah (pbuhP
and they have a special relation with
Allah among His creatures. He put
in them ve spirits. He sustained
them with the ruh al-qudus (the Pure
Spirit), by which they perceive things
(as they really are); and He sustained
them with the ruh al-iman (the Spirit
of Faith), by which they fear Allah, and
He sustained them the ruh al-quw-
wah (the Spirit of Power), by which
they were empowered to obey Allah;
and He sustained them with the ruh
al-shahwah (the Spirit of Desire), by
which they were made desirous of
obedience to Allah, and made them
dislike disobedience to Him; and He
put in them the ruh al-madraj (the
Spirit of Movement), by which peo-
ple go and come. (al-Ka, Vol. 1, Part
Two, p. 304)
By: Rebecca Masterton
25
Hussein Revivalism
Religion
Between yesterday and Today
fo tnempmacne eht er ot tup d`aS .b ramU` erehw ecalp eht si sihT
.mih gniyals retfa niessuH-la mamI
26
Hussein Revivalism
rof dnal esidaraP eht fo eceip a emoceb ecnis sah etis esicerp ehT
tyaB-lA lhA eht fo srewollof dna smirglip eht
27
Hussein Revivalism
Imam Hussein
Media Department
The responsibility of the me-
dia and its reporters after any
revolution is to immortalize the
event. So, the main function of
media generally is to reect the
vertual reality and convey the
real events around the world.
Zaynab bint Ali Bin Abi Ta-
leb sister of Al-Hussein Bin Ali
is a heroin of the media in the
Al-Taff battle and courtyard Ibn
Zayad.
Media department in the Holy
Shrine of Imam Hussein (pbuh)
is the most important depart-
ment. It reects the real face
of the immortal revolution to
the great personality Al-Imam
Al-Hussein and Ahal Al-bayt
(pbut).
The department was estab-
lished on the 1st of the month
of Ramadan in the year 1424
A.H on 2003 A.D. It began with
just three people, but today has
many more individuals who
oversee its various functions,
which include:
-The Management section is
responsible for creating bridg-
es of communication between
the satellite channels and the
Holy Shrine of Imam Hussein
28
Hussein Revivalism
Projects
to convey the rites inside the
shrine
-Design and Management of
the Website: www.imamhus-
sain.org. It supervise the live
feed and broadcasting station
from the Holy Shrine, which
broadcasts daily programs and
the religious lectures given on
the site. It consider the rst
of its kind in disseminating in-
formation via the internet in
the history of the Holy Shrines
around the world. The site has
many visitors because of its
prominence amongst the Holy
Shrines of the world. The de-
partment has also begun a
news site and has designed a
new online library of Imam al-
Hussein (pbuh) under the ad-
dress: www.imamhussain-lib.
com and
-The Publishing section : it
publishes several journals:
Al-Ahrar: A weekly newspa-
per with four parts; cultural, so-
cial, political and beliefs.
Al -RoudaAl -Hussai ni yya:
A monthly magazine
visitor's guide: it published in
The main function of media generally is
to reect the vertual reality and convey
the real events around the world.
29
Hussein Revivalism
Projects
several languages and has a
wide distribution.
-A Guide to the Engineer-
ing Achievements to the Holy
Shrine of Imam Hussein (pbuh):
This is updated as projects in-
crease.
Hussei n
Revivalism:
season cul-
tural journal
publ i shed
in English
language.
Some leaets and books like
Taquem al-sha'aer Al-Hussein-
ia mn wahi Al-Thoura wa Fatawi
al-Imam al-Sistani provides
guidelines about the rituals of
Al-Imam Al-Hussein (pbuh)
and his revolu-
tion. The text
contains the
legal opinions
of the highest
authority in ju-
r i spr udence,
Al-Sayyid al-Sistani, explaining
the main basis for these rituals.
Radio Station of Imam
Hussein (pbuh) broad-
casts religious lectures,
programs and the news
on FM 88.7
Hussein Revivalism:
season cultural jour-
nal published in Eng-
lish language.
30
Hussein Revivalism
Projects
Moreover, many leaets and
materials in color are printed
and distributed during the vari-
ous special occasions, such as
Risalat Ashura, Risalat al-Arbain
and Risalat al-Shabaniy.
-Radio Station of Imam Hus-
sein (pbuh) broadcasts reli-
gious lectures, programs and
the news on FM 88.7 for 12
hours daily and broadcasts
24 hours during special occa-
sions. The Radio station of the
Holy Quran is broadcast from
the Holy Shrine on FM 107-9,
24 hours a day.
-The Interior Broadcasting
section manages the Azaan
(calling to the prayers) in the
two Holy Shrines and many
mosques in Karbala, as well
as handling recitals and an-
nouncements within the Holy
Shrine.
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
31
Hussein Revivalism
Projects
Whatever has happened in Iraq
reect the suffering of the Iraqi
people. These include killing, de-
struction and collapse in social,
cultural, security and living con-
ditions, health and other types of
structures. The darkness period
that Iraq witnessed has started
since 2003. Our time has not
been seen looting, destruction
and atrocity of the treasures, the
humanitarian consequences, as
such calamities happened at Iraqi
museums.
At all its religious and tourist
places, Iraq includes many Jewish
and Christian shrines of prophets
and their temples. Iraq not only
has Christian churches but also
Sabian temples and those of oth-
er sects and religions around its
cities.
Al-Kal is an Iraqi city, just 25
kilometers to the east of Babylon .
Hussein Na`ama
Make a Center for
Global Tourism ?
Will Iraq
32
Hussein Revivalism
Tourism
Its history is comingled
with many civilizations
that emerged several
years before the birth
of Jesus Christ down
to the era of the Islam-
ic state. The city is a
landmark of civilization
of the Babylonians and
embraced many of the
shrines and places to
visit. It was used and
served as a pathway for the U.S.
army in 2003 to enter Babylon
from the east. Al-Kal is an im-
portant area on the map of Iraqi
antiquities. It contains the remains
of the Babylonian walls such as
the ruins of (Borsippa), which is
also called the "sea sword". It is
named after a Babylonian god-
dess, called Napo ; in addition,
there are 76 other archaeological
sites elsewhere.

Aqeal Al-Kai, the curator of the
shrine, said that that shrine con-
tained al-Nekhaila Mosque where
prayed Imam Ali offered a prayer
and its famous tower was built in
the Seljuk reign. It includes such a
sentence (My love of Muhammad
and Ali ) and also includes
the Daniel market and
Khan of Saif Quraish. The
shrine includes sites of Al-
Kuder and the graves of
companions of the Proph-
et Dhi al-Kafel
33
Hussein Revivalism
Tourism
A Place that Refuses to Fade
Away
When you'd like to visit place
that carry ancient thoughts and
secrets you must go to Western
Desert of Iraq will certainly no-
ticed the ruins (Shimon) that the
solemn impact witness to the glo-
ries of a people who have spon-
sored this land also sponsored
the memory.
If you visit the ruins you will in-
hale the fragrant dust and go back
to oldest time .
To the northern-west of Karbala
city, 80 kilometers far from its cen-
ter. The (Ain Al-Tamur) is city lie
in the depths of the desert which
is still appeared between their
sides ruins attest to the biography
of the rst two accomplishment
and dating from ancient times to
those the city did not surrender to
the cruelty of the years.
Ruins
At the entrance to eliminate one
of the southern and central parts
of the city brokered ruins people's
homes where there is separated
by only a few meters security
fear of collapse does not exceed
the population to approach them
more, especially if the remaining
elements of the palace Tchehq
space to a height of no less than
seven meters and the thickness
of the remaining ones of 8 square
meters between the pillars 20
meters at least the basis of their
relation to the wall and the re-
mains of this gate was the reality
of what has remained a symbol of
peace to reduce the signal from
abuse, while concealed behind a
series of pavilions and slots vaults
and some semi-defunct founda-
tion, which continues to support
the steadfastness of Staff .
Palace Shimon date and label
Palace Shimon label is still in cir-
culation among the people of the
city with the reasoning of those
34
Hussein Revivalism
Antque
ruins is ascribed as he tells us the
people they eliminate the remnants
of the Jewish race which rst set-
tled in the city until its fall, however,
the Islamic armies in conquering
the remainder of the rst villages
were just some of the effects on
the sprawling ruins of the palace.
Attributed rename it to the last king
of the city, which was named Shi-
mon.
Where we attributed Haj Hassan
Hadi Farhan, one inhabited by the
elimination Shimon label to a large
body of news through the gen-
erations that the place which di-
agnosed the middle of the ruins
is a palace of a monarch and his
court, who was in which the rule
of the city and parish.
And also adds as a kingdom is
said to be full of inhabited Jew-
ish community until the arrival
of the Muslim army during its
Islamic Fotouh where Muslims
won the battle took place, led
by Khalid Ibn al-Walid after they
broke into the palace, fortied by
the Jews.
Neglect of the effects of non-
Muslim
The ruins date back as you notify
us that Ms. Janan commendable
Director of Karbala to the effects of
one of the palaces built in the sev-
enth century AD and attributed to
the King to build the Jewish Shi-
mon Ben Jaber esh.
Jinan, where it says: (we infer from
the style of construction HE Vsmk
palace walls of two meters wide
and seven meters high, as well as
it contains many large courtyards
and rooms, as becomes apparent
remains of walls and foundations,
cellars, holes).
Revealed to us in Jinan deliberate
governmental institutions dealing
with the affairs of neglect such ef-
fects to the archaeological site after
being a non-Muslim, did not receive
proper attention during the past pe-
riod that emphasizes: (so far we do
not have the entire scheme of the
palace to the lack of any exploration
during the last period, all that has
been conduct is classied as one
of the archaeological sites only.
And eventually let the place and
bitterness engulfed our hearts to
the size of neglect and damage to
the archaeological site of its kind
in the region due to factors be-
yond ignorant of time and hope
that extend a hand of care before
they disappear ruins as well.
A Place that Refuses to Fade
Away
By: Muhammad Al-Sawaf
35
Hussein Revivalism
Antque
Despite the different identities,
there are similarities in the Divine
messages in many of the common
denominations that lead naturally
to the sanctity and greatness of Al-
lah. The religious rites make up just
one of the denominators which all
Divine religions have access to and
perform.
Christians, for instance, enlive
their faith each year. They celebrate
the birth of Jesus Christ. It is just
when they offer prayers and per-
form their religious rituals, as peo-
ple ock to churches. In this way,
Christian communities join efforts
for the establishment of the prayers
for 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 prayers
Christians with various denomina-
tions visit each other, exchange
manifestations of happiness and
joy, and buy gifts for children.
In Islam there is an explicit men-
tion of the religious rites for the
faithful. They must adhere to them
with rapt attention to perform them
thoroughly. This is mentioned in
the holy Quran in the following
way: Such (is his state): and who-
ever holds in honour the symbols
of God, (in the sacrice of animals),
such (honour) should come truly
from piety of heart. Sura al-Hajj/
Pilgrimage: 32.
Rituals in Islam have various
forms. They are generally in the
form of prayers, fasting, almsgiving,
pilgrimage, khums, recitation of the
holy Quran, the calling of virtue, and
prevention of evil things.
The rituals are imbued with
meanings.. There is also a ritual
intended to conrm people's alle-
giance to the Prophet of Islam, the
Prophet Muhammad (PBUH), and
his progeny who have been chosen
by Allah to be His vicegerents and
caliphs over people. These rituals
prove to be the rites in favor of Al-
The Revival
of the ritual Religious World
Sabbah Jasim
36
Hussein Revivalism
History
lah. These rites concentrate on the
followers of the Ahl Al-Bayt and are
meant to express their love and ar-
dent devotion towards the Prophet
Muhammad (PBUH) and his family
(pbut) in order to revive what had
happened to them after the injus-
tices reign [?].
These are highlighted as the
most advisable rites. One such rite
takes place when we recall the Bat-
tle of Karbala in which killed Imam
Hussain (peace be upon him and
his family) and his companions
were slain, the companions who
were indeed the companions of
the Prophet. In mourning them,
the faithful express through the
outpouring of their feelings
of sorrow and grief that
have been the ring-
ing bells for the
hi st or i cal
m e m -
o r y
f o r
o v e r
1 3 5 0
y e a r s .
What is
called the
Hus ay ni t e
rituals have
multiple layers,
aspects, and
different frame-
works; they all aim
to revive the prac-
tice of God and re-
afrm our allegiance
to the Prophet and his
family.
By: Sabah Jassim
The Revival
of the ritual Religious World
37
Hussein Revivalism
History
Part 3
Lessons from Imam
By: Hussain Al-Khersan
Al-Hussein's Movement
After that disaster event on the
tenth of Muharram in 61 A.H./ 680
AD for which all heaven angles have
been crying over the tragic killing
of the grandson of the Prophet of
God and the Prince of the youths
of the Paradise, that is, the 3rd Infal-
lible Imam al-Husayn b. `Ali b. Abi
Talib, took place many events.
First of all, according to Ja`far al-
Sadiq, when Imam al-Husayn was
martyred, the sun was eclipsed and
many planets became red.
Secondly, we will deal with Yazid's
crimes toward Imam al-Husayn's
followers; 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 them
on the spears, with their bodies left
unburied for a few days.
Fourthly, he ordered the survivors
of the Karbala massacre to be taken
as captives and dragged the rest
of Imam al-Husayn's companions
from Iraq to the Levant (present-day
Syria).
Finally, Yazid infringed the basic
human rights when he refused to
let Imam al-Husayn's camp have
access to water.
Places and events on the way to
the Levant (present-day Syria)
1. When the army of `Ubayd Al-
lah b. Ziyad and the companion [?]
moved in the Beach of Euphrates
River. They liked to take rest at a
place near the Euphrates River, they
found a poem already inscribed on
a wall about the tragic events of
Ashura and alarmed the people that
they would not receive any mercy
on the Judgment Day.
2. They moved to another place to
take a rest so they decided to enter
a Christian church. When they en-
tered it, they found the same poem
had been written on the wall of the
church. They asked the person who
lived in that place about the poem.
The churchman explained that the
poem in question had been written
about three hundred years before
the Karbala tragedy took place.
3. When they entered the town
of Takrite, they raised the heads of
Imam Al- Husayn and his combat-
ants. Amongst the people of the
town were some Christian people
who saw the head of Imam Al-
Husayn b. Ali and asked them about
the head. The followers of Ibn Ziyad
answered that it was the head Imam
al- Husayn b. `Ali and that he was
the grandson of the Prophet Mu-
hammad. The Christian people said
that they denounced them because
they had slain the grandson of the
Prophet.
4- Al-Naqta place in Al-Musel city
When `Ubayd Allah b. Ziyad's men
arrived at Al-Musal, they liked to
celebrate their victory there. When
they put Imam al-Husayn's head on
a rock, they saw the blood appeared
from under the head and this event
keeps emerging in Al-Naqta place
until now. The rock turns in red ev-
ery year on the tenth day of Ashura.

The companion movement
afer Al- Taf batle
38
Hussein Revivalism
History
Muslims
in Latin America
Difculties Faced By Muslims in Latin America
1. 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 the
Spaniards in the fteenth century, the slaves
brought by the conquerors from the north
and west of Africa, introduced Islam, staying
in countries like Brazil, Venezuela, Colombia
and some Caribbean islands.
The main reason to expand the Muslims
in Latin America was the merchants who
came for shopping
At the end of the sixteenth century, the
Islam religion increased especially after
increasing the number of merchants and
liberation 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, between
the years 1850 and 1860 a new massive
immigration of Arab Muslims to American
lands took place. The majority came from
Syria and Lebanon, and stayed in countries
like Argentina, Brazil, Venezuela and Colom-
bia. Some of these also stayed in Paraguay,
together with immigrants from Palestine,
Bangladesh and Pakistan. This immigration
was very intense, and started decreasing
in the 1950s in these countries and in the
1970s in Colombia, with future currents
taking residence in Brazil and Venezuela.
These communities, just like in the USA,
integrated themselves to national activities,
standing out for their hard work, respect and
love for the country that sheltered them.
Many of them grouped to create Islamic
societies, centers, mosques, etc in order to
worship freely.
Nowadays, in all Latin American coun-
tries, there are Muslim concentrations, im-
migrants and natives, who adopted Islam as
their new faith.
According to statistics, the number of
Muslims in Latin America is over four mil-
lion, serving as an example 700,000 (seven
hundred thousand) in Argentina and more
than 1,500,000 (one point ve million) in
Brazil.
Here we must make one point clear:
when we refer to the Islamic community
in Latin America, we say that immigrants
represent 50% of Muslims, the rest being
new Muslims of different nationalities, for
example: Mexicans, Spanish, Italians, Co-
lombians, Argentineans, etc.
Al-Hussein's Movement
39
Hussein Revivalism
History
The converted Rebecca Mas-
terton speaks to Hussein reviv-
alism magazine on her visiting
to holy karbala
I was born in the south of England,
near the sea, in a small town, and
grew up knowing nothing about Is-
lam. I did not even know that Islam
existed. However, as a child I had
always felt a sense of detachment
from this world. I felt as if I had just
arrived here from another place, and
I could not get used to being here.
I have always had a naturally strong
attachment to the unseen; the
sense of a hidden place from where
I have come, and to where I will re-
turn. My family were Christian
in name, but not really Chris-
tian in belief. My mother rejected
the idea of God as a Father. She
brought me up telling me that God
is a force, or a power. We never
read the Bible, although we had a
copy. Our Christian practice was
very cultural. When I was a child
we went to church on Sundays to
socialise, 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 back
from Japan I visited Malaysia. This
was the rst Muslim country that
I had ever been to. I journeyed to
the northeast by train. When I got
to the north, which is the most reli-
gious area of the country, I began to
dress as the Muslim women do in
that country, and told people I had
just become Muslim but I said this
in order to protect myself. I stayed
at a guest house where the owner
asked me if I was learning about
Islam. I said no, because I knew
nothing about Islam at that time,
so the owner taught me how to do
ablution and how to pray, and took
me to the mosque at (fajr) morning
time. I spent only a few days in Ma-
laysia, but I had a feeling of being
at home and of being at peace in
a way that I had not done for a long
time.
When I came back to England, I
continued with my studies. I rented
a room from a Moroccan woman
who was just two years old than
me. We became like sisters, and
spent all our time together. She in-
troduced me to her family. I felt that
she had something that I had lost:
a purity and innocence. British cul-
ture encourages people to corrupt
and harm themselves in the name
of being free, and I was already very
dissatised with the free way of
life here: for me it was shallow and
meaningless
In 2002 I was asked to
edit 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 and
was shocked to encounter the
personality of Imam Ali (pbuh)
so closely.
40
Hussein Revivalism
visitor
the Imams (pbuh) were. I then read
Nahj al-Balagha and was shocked to
encounter the personality of Imam
Ali (pbuh) so closely. When I realised
that the path of Ahl al-Bayt (pbuh)
was the true path of knowledge, I had
a dream in which a pious man told
me We will show you the Shia path
on condition that you use it for the
purposes of peace. I took these in-
structions seriously, and I still do. We
should not use the teachings of the
Ahl al-Bayt (pbuh) to argue, or cause
bad feeling, but with the aim of bring-
ing people to an understanding.
At rst my family did not like
it that I had converted to Islam. They
were upset, and our relations became
quite bad at one time, but now, more
than ten years later, they show me re-
spect and say that they are proud of
me. I have to thank Allah (swt) from
rescuing me from a false way life and
bringing me to the true way of life
where I can gain the knowledge that
I was always seeking. Salutations to
the Messenger and His Puried
Progeny (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 satans hounds
Upon that black sad day.
They numbered less than eighty strong
Women and children too,
While yazids thousands stood around,
Awaiting the ends might.
Driven away from the cooling stream,
His children waiting for water.
Awaiting with patience extremely sublime
Like sheep for the butches slaughter.
Oh!how valiantly fought that pitiful few,
Against yazids 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. *
41
Hussein Revivalism
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 reection
of the cultural values of the Muslim
world. A thorough investigation into
the aesthetic differences between
Arabic and non-Arabic calligraphy
might provide an approach for un-
derstanding the essential spirit of
each culture.
Anthony Welch (1979)
writes that the primary reason
for the chronological, social,
and geographic persuasive-
ness of the calligraphic arts in
the Islamic world is found in
the Holy Quran.
Welch cites the following
quote from the Quran:
Thy Lord is the
Most Bounteous,
He Who taught
by the pen,
Ta u g h t
man that
w h i c h
h 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 revelation
as found in the Quran. The writ-
ten form of the Quran is the visual
equivalent of the eternal Quran and
is humanitys perceptual glimpse
of the Divine. The Holiness of the
Quran lends a special aura to all
forms of the written word.
it is one of the most important
types of arts, which characterizes
the Arab and Muslim countries. It
began from the second century
A.H./8th A.D. It has different kinds
and types of decoration, especially
when used in the Holy Quran.
These Quranic letters contain
many charming touches to be the
absolute power coming from the
heaven. It is charming written char-
acters includes meanings mixed
with its black letters .
Through observing this portrait,
one can take note of several mean-
ings or comments. They include
the senses when the calligrapher
used the yellow color to the back-
ground. By doing so, s/he intends
to express and reect the power of
the sun over the earth as well as it is
coordination with gilding decoration
that is the shape of Quranic text.
Long letters are written in the al-
Thulth al-jali mode (that is, the ele-
vated thulth script). It is surrounded
by symmetrical and equal vegetal
decoration. The Islamic world of
art has been utilizing these modes
of decoration to decorate some
books.
Pablo Picasso
42
Hussein Revivalism
Art
Adding decorations will make
harmony with three elements.
These elements are geometric,
inscriptional, and plant decora-
tions. These modes of decoration
are 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 will
see 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 especially
Iraq because of its location in the
center of Islamic civilization dating
back 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 that
whenever he felt artistically empty,
he used to have a look at the Easts
technical art for energy and inspira-
tion.
Amjad Al-Ka` abi
43
Hussein Revivalism
Art
Family is the holiest social structure as well
as the initial core that establishes the human
society. 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 holy
text, the Holy Quran, is still unchanged and
safe 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 religion
and culture and has emphasized on its im-
portance. At this point, it would be benecial
to mention the following documents in order
to make clear the Islamic principles and values
concerning family and its rights and duties:
1
. The Holy Quran many of whose
verses relate to the family system and
the rights of its members as well as about the
rights of father, mother (parents), child, old
people, girls, women even about the servants
who 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 Prophets (SAW)
companions inspired from the Proph-
ets (SAW) words.
4
. The words of the members of his
household and the successors of
Hazrat Muhammad (SAW) who had been
the trustees of his knowledge. It is possible
to study these statements in Nahjul-Balagha,
which is written by Imam Ali, Amir-al-
muomenin (AS) and other traditional (Hadith)
books.
5
. The Prophets (SAW) behavior, the
generous companions and Imams
(AS) of the Prophets household who are the
merited 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 found
throughout the historical books
6
. The prayers that have been left by the
great 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 valuable
and rich sources that can be used is
Imam Sajjads (AS), treatise (Resala) of Imam
Ali ibn al Hussain (AS) that is called Resalat
ul Hoquq. This treatise is a valuable and ex-
act explanation of the Imams opinion of rights
in Islam.
Imam Sajjad (AS) mentioned 50 impor-
tant rights concerning individual and social
responsibilities in relation to Allah and one.
These rights include the rights of mothers,
fathers, children, brothers and other relatives.
This treatise (resala) is worth reading and
learning from.
The importance of cultural and social back-
grounds in the interpretation of family rights in
Islamic texts:
A study of the Islamic texts concerning fam-
ily rights, and its comparison to customs and
habits of the Prophets (SAW) era in the Ara-
bian Peninsula and other areas around it such
as Rome and Iran, and even a comparison of
the rules of the non-Islamic societies during
the centuries following shows how advanced
and just these rules are.
In a society in which children particularly
daughters were buried alive, women were
considered second class citizens and were
even used as blood-money at tribal disputes,
the mention of kindness, love and respect for
the personality, social and political rights of
women was like a dream. Moreover, recom-
mendations concerning a childs right to fos-
tering, nurturing and education was consid-
ered as idealistic but all of these are realities
in Islamic culture.
The Relationship
between Faith and
Love in a
P
a
r
t
1
By Jalal Mir Aqaiee
Muslim Family
44
Hussein Revivalism
woman
Portraits of Modern American
Muslim Women
Author Stephanie ParloveDebra
L. Dirks
Abstract: An increasing number
of American women are embrac-
ing Islam, already over one million
converts. These are modern Amer-
ican women born and brought up
in America to non-Muslim par-
ents. They have journeyed down
the path of Islam without giving up
their American heritage and found
liberation and self-actualization by
becoming Muslims. This book
presents the personal accounts of
six American Muslim women who
have been kind enough to share
their rst-person stories of the
winding roads they traveled en-
route to embracing Islam. In giving
their personal portrayals of their
individual journeys to Islam, some
of these sisters-in-Islam have pub-
licly proclaimed far more about their
personal lives than they normally
would be willing to share. Mass
In essence, they have sacriced
some of their personal privacy, as
well as some of their normal reti-
cence and modesty about their
personal and private lives. Being
American sisters-in-Islam does not
mean that we are any less zealous
than other Americans in cherish-
ing our rights as Americans, and
it does not mean that we are any
less patriotic...What the authors...
share with other modern women
in America is immense, and can-
not be easily overstated... However,
despite all the things that we share
with our fellow Americans who are
non-Muslims, what we have come
to share with our worldwide sisters-
in-Islam is especially sweet and ap-
pealing. While each of us remains
an American, we are Americans
who have joined a very special and
caring sisterhood that transcends
biological inheritance, personal ge-
netics, ethnicity, race, and socio-
economic status. We have come to
understand and to love the fact that
what is important is individual righ-
teousness, not superuous con-
siderations of language, skin color,
ethnicity, etc.
The Relationship
between Faith and
Love in a
Our
Choice
By Jalal Mir Aqaie e
45
Hussein Revivalism
woman
1. An act of obedience.
The hijab is an act of obedience to
Allah and to his prophet (pbuh), Allah
says in the Qur'an: `It is not for a be-
liever, man or woman, when Allah and
His messenger have decreed a mat-
ter that they should have an option in
their decision. And whoever disobeys
Allah and His Messenger, has indeed
strayed in a plain error.' (S33:36).
Allah also said: 'And tell the believ-
ing women to lower their gaze (from
looking at forbidden things) and pro-
tect their private parts (from illegal
sexual acts, etc) and not to show off
their adornment except what must
(ordinarily) appear thereof, that they
should draw their veils over their
Juyubihinna.'(S24:31).
2. The Hijab is IFFAH (Modesty).
Allah (subhana wa'atala) made the
adherence to the hijab a manifestation
for chastity and modesty. Allah says:
'O Prophet! Tell your wives and your
daughters and the women of the be-
lievers to draw their cloaks (veils) over
their bodies (when outdoors). That is
most convenient that they should be
known and not molested.' (S33:59). In
the above Ayaah there is an evidence
that the recognition of the apparent
beauty of the woman is harmful to her.
When the cause of attraction ends, the
restriction is removed. This is illustrat-
ed in the case of elderly women who
may have lost every aspect of attrac-
tion. Allah (swt) made it permissible for
them to lay aside their outer garments
and expose their faces and hands re-
minding, however, that is still better for
them to keep their modesty.
3.The hijab is Tahara (Purity)
Allah (swt) had shown us the hikma
(wisdom) behind the legislation of the
hijab: `And when you ask them (the
Prophet's wives) for anything you want,
ask them from behind a screen, that is
purer for your hearts and their hearts.'
(S33:53).
The hijab makes for greater purity
for the hearts of believing men and
women because it screens against the
desire of the heart. Without the hijab,
the heart may or may not desire. That
is why the heart is more pure when the
sight is blocked (by hijab) and thus the
prevention of tna (evil actions is very
much manifested. The hijab cuts off
the ill thoughts and the greed of the
sick hearts:
`Be not soft in speech, lest he in
whose heart is a disease (of hypocrisy
or evil desire for adultery, etc) should
be moved with desire, but speak in an
honorable manner.' (S33:32)
4.The hijab is a Shield
The prophet (pbuh) said: Allah,
Most High, is Heaven, is Ha'yeii (Bash-
ful), Sit'teer (Shielder). He loves Haya'
(Bashfulness) and Sitr (Shielding; Cov-
ering). The Prophet (pbuh) also said:
Any woman who takes off her clothes
in other than her husband's house (to
show off for unlawful purposes), has
broken Allah's shield upon her. The
hadith demonstrates that depending
upon the kind of action committed
there will be either reward (if good) or
punishment (if bad).
5. The hijab is Taqwah (Righteous-
ness)
Allah (swt) says in the Qur'an: `O
children of Adam! We have bestowed
raiment upon you to cover yourselves
(screen your private parts, etc) and
as an adornment. But the raiment of
righteousness, that is better.'(S7:26).
The widespread forms of dresses in
the world today are mostly for show off
The Virtues of Hijab
46
Hussein Revivalism
woman
and hardly taken as a cover and shield
of the woman's body. To the believ-
ing women, however the purpose is to
safeguard their bodies and cover their
private parts as a manifestation of the
order of Allah. It is an act of Taqwah
(righteousness).
6.The hijab is Eemaan (Belief or
Faith)
Allah (swt) did not address His words
about the hijab except to the believing
women, Al-Mo'minat. In many cases
in the Qur'an Allah refers to the the
believing women. Aisha (RA), the
wife of the prophet (pbuh), addressed
some women from the tribe of Banu
Tameem who came to visit her and
had light clothes on them, they were
improperly dressed: If indeed you are
believing women, then truly this is not
the dress of the believing women, and
if you are not believing women, then
enjoy 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 from
belief, 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 Gheerah
The hijab ts the natural feeling
of Gheerah, which is intrinsic in the
straight man who does not like people
to look at his wife or daughters. Gheer-
ah is a driving emotion that drives the
straight man to safeguard women who
are related to him from strangers. The
straight MUSLIM man has Gheerah
for ALL MUSLIM women In response
to lust and desire, men look (with de-
sire) at other women while they do not
mind that other men do the same to
their wives or daughters. The mixing
of sexes and absence of hijab destroys
the Gheera in men. Islam considers
Gheerah an integral
part of faith. The dignity of the wife or
daughter or any other Muslim woman
must be highly respected and defend-
ed
The Virtues of Hijab
47
Hussein Revivalism
woman
Many miraculous features of the
Quran prove it is the word of Allah.
Facts are revealed in the verses through
the scientic facts, the descriptions of
the past and the mathematical codes,
that could never have been known to
anyone at the time. In addition, devel-
opments that could never have been
learned with the level of knowledge and
technology of the time were also indi-
cated in the verses of the Quran before
the event. The fact that some scientic
facts we only attained with 20th and
21st-century technology were revealed
in the Quran 1400 years ago is clear
evidence that the Quran cannot be the
work of any human being
HEART MASSAGE
Many miraculous features of the
Quran prove it is the word of Allah.
Facts are revealed in the verses through
the scientic facts, the descriptions of
the past and the mathematical codes,
that could never have been known to
anyone at the time. In addition, devel-
opments that could never have been
learned with the level of knowledge and
technology of the time were also indi-
cated in the verses of the Quran before
the event. The fact that some scientic
facts we only attained with 20th and
21st-century technology were revealed
in the Quran 1400 years ago is clear
evidence that the Quran cannot be the
work 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 someone
and violently accused each other of it,
and Allah brought out what you were
hiding. We said, Hit him with part of it!
In that way Allah gives life to the dead
and He shows you His Signs so that
hopefully you will understand. (Surat al-
Baqara, 72-73)
Among the meanings of the Arabic
term bibadiha, translated as with
part 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 the
chest from above, which makes it pos-
sible to restart the heart if it has stopped
beating. (Allah knows the truth.)
The person to whom the massage is
administered has the characteristics of a
dead body; loss of consciousness, and
the cessation of respiration and heart-
beat. With our present-day knowledge,
heart massage can be applied to some-
one whose heart has stopped, enabling
heartbeat and vital functions to resume.
Pressure is applied to the rib cage at
specic intervals during heart massage,
and the rhythmic contraction required
for it to continue pumping blood is thus
established.
In that context, the striking of a dead
body 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 Quran is the word of Almighty
Allah, He Who creates all things from
nothing, Whose knowledge enfolds all
things, and Who is unfettered by time
and space. Every verse of the Quran
therefore contains information revealed
with the wisdom of our Almighty Lord.
In one verse, Allah refers to the Quran
itself as follows:
... Will they not ponder the Quran? If
it had been from other than Allah, they
would have found many inconsistencies
in it. (Surat an-Nisa, 82)
Qur`an & Science
48
Hussein Revivalism
Science
The Orphans of Iraq:
The First around the World
Children 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 can
nd them in streets; they have to leave school to work
on 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 whom
are in foster care in the homes of the Egyptians. Pales-
tine has ve million orphans; three million orphans live
in Sudan. Additionally, in Yemen the rate of the orphans
amount to almost one million. There are more than 15
million orphans in Africa whose parents were dead by
either disease or wars.
According to the statistics of the Ministry of Labor
and Social Affairs in Iraq, the number of orphans in Iraq,
about ve million in number, about 70% of them have
been orphaned since the start of the war in Iraq. Ac-
cording to the same source, about 600,000 children
are homeless as well.
A saddening statement was issued by a UNCEF
ofcial in Iraq. According to Roger Wright, the
representative of the UNICEF in Iraq, The
life of millions children are still threatened by
violence, malnutrition and lack of drinking
water, despite the continuing programs for
the children of Iraq and funding up to
about a 100 million dollars a
year for them. He further added, The children of Iraq
are more vulnerable and difcult to protect their rights
than the world's children. He also maintained that
the deteriorating security situation has prevented the
teams of international organizations and civil society
organizations 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 7
million orphans who live with widows, and most of them
are suffering from malnutrition, chronic and infectious
diseases. Likewise, 15% of Iraqi children are forced to
work to support their families. Additionally, 107 out of
every 1,000 children die in Iraq owing to insufciency
of the required number of hospitals and doctors.
This is a consequence of the long war that Iraq has
been faced with. Although this phenomenon may not
show its impact on Iraqi society at present, it will prove
a disaster in the future, if due care is not taken of these
orphans whose inclusion within the education system
is a must for the country.
We could imagine ve million orphans are living in
an disastrous economic situation. They will lose the
control of their families, so our social soli-
darity is important for
every individual
as well as for
the purpose
of achieving
a balanced
society.
By: Safa'a al-Sa'adi
49
Hussein Revivalism
Report
The archeological history
of Karbala
1935 Karbala
The Holy shrine through History
Imam Hussein's holy shrine
is located in the centre of
Karbala city; Bani Assad clan
were the rst who built and
took care of the holy tomb
of Imam Hussein (pbuh).
Instructed by Imam al-Sajad
(pbuh), they buried the body
of the Imam (pbuh) and
then built the shrine. When
al-Mukhtar, the son of Abi
Ubaidah Al-Thaqafy ruled
Kufa city in 65 A.H., he built
a constructon on the grave
with a roof and also built
around it a mosque with
two doors; the rst was on
the south and the second on
the east. The rebuilding of
the holy shrine was carried
out in sequence by the fol-
lowing people respectvely:
Al-Ma'moon, Al-Muntasir,
Al-Da'ey al-Sagheer Uthid Al-
Dawla Al-Buayhi, and others.
The renewing of the shrine
has been contnuing untl
today.
The existng Holy sanctuary
building consists of a large
courtyard of 15000 S.M. In
its center there is an en-
closure of about 3850 S.M.
which houses the holy tomb.
It is penetrated by porches
of 600 S.M, and in front of
it there is tarmah (a design
usually found in palaces
and shrines that composes
a portco with a ceiling sup-
ported by thin concrete
marble columns with a taller
central part). Over the holy
shrine there is a high dome
about 37meters high, and it
is covered with pure golden
plates. On the dome there is
a ag column made of pure
gold of 2 meters high and
also there are two minarets
covered with pure golden
plates. The golden bricks of
the dome are 8024 bricks.
50
Hussein Revivalism
Al-Abass street Al-Qabla Gate 1836
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