Islam Guidance

The uprising of Imam Hussein (A.S) has not only affected the Shiite Islamic societies, but also people of other faiths. We will review some of the important social and individual effects of this movement in the following paragraphs.

I–Social Effects
The uprising of Imam Hussein (A.S) and his companions caused a significant effect on the Islamic community of that time as well as those of later centuries. Some of the social effects are:
- Removal of Ignorance:
In many narrations and scripts for pilgrimages (Ziarat), the most important social message of this movement is considered to be "fighting against ignorance in the society and people's unawareness." The tyrants of that time had done everything to diminish the limits between right and wrong, and Imam Hussein (A.S) intended to redefine that for the society. This movement not only caused a general awareness in Islamic communities, but also enlightened the non-Muslim communities as well. For instance, some of the representatives of non-Muslim counties in Yazid's palace and some of the monks were deeply affected and eventually were guided on the right path. Indeed, the guidance which is a result of this uprising is still in place and leads many free men to the right path. Further, the martyrdom of Imam Hussein (A.S) and his companions proves the trueness of Islam. The first goal of the movement of Ashura is to bring about awareness in people of reasonable thoughts and behaviors. Obviously if this movement were based exclusively on emotions and taking advantage of people's emotions, then it would not encourage people to refer to their intellect, and it would not lead to general awareness in society.
- A General Uprising:
There were a number of uprisings after the movement of Ashura (both in that period of time and in later years) against oppression and tyranny of governments. Among them, the uprising of the people of Medina was one of the most important ones. Those who started the movement were not thinking about victory, but they decided to stand against tyranny as a social duty. There were other Islamic and non-Islamic movements in later years which had the teachings of Karbala in mind. Moreover, there were many religious and non-religious uprisings throughout history which had set their goal to fight against oppression. But most of them had affected their own period of time and not further; or they had taken advantage of people's emotions and were later forgotten. On the contrary, the event of Ashura was not limited to a few years after its taking place; it affected societies from the first day until the present time. Further, the motivation of this movement was divine, unlike other uprisings, and therefore, it calls upon people to rise up against oppression based on divine values and human principles.
- An Uprising Only for the Sake of Allah Almighty (S.W.T):
Obviously, the most important and ultimate effect of Imam Hussein's (A.S) uprising, whether socially or individually, is only to act for the sake of Allah Almighty (S.W.T). Imam Hussain (A.S) sacrificed all he had for Allah (S.W.T). He did not even consider victory at the battlefield as a condition to rise up against the oppressive government.
He told his companions and family on the night before the battle (the night of Ashura) that: "These people have animosity only for me; you can take advantage of the dark and leave. Know that whosoever stays here will be killed tomorrow." Furthermore, in the hardest condition of the day of Ashura, Imam Hussein (A.S) said: "This is easy for me because Allah is watching me."

II–Individual Effects
The uprising of Imam Hussein (A.S) affects every individual and constructs a practical path for social improvements. Some of the most important individual improvements are:
- To practice the commands of Allah (S.W.T) and to abandon sin:
Whoever benefits from the event of Ashura in any way will receive a sensation of obedience toward Allah (S.W.T) and a unique pleasure in submission to His command. Furthermore, even the act of committing a sin will appear ugly and unpleasant to that individual. However, the extent to which an individual leaves his sinful behavior depends upon his individual capacity for understanding the event of Ashura and Imam Hussein's (A.S) movement. This fact can be seen through individual experiences.
- Freedom:
After so many years, one of the quotes of Hussein (A.S) is still remembered – "If you do not believe in religion, at least be free in your world." This saying invites the whole world to practice freedom. The message of Hussein (A.S) continues, and his followers reject submission to oppression. Freedom from enslavement by tyrants or anyone except Allah (S.W.T) is one of the points of Imam Hussein's (A.S) revolution that can be used to realize the true values of Islam in this day and time. Hence, those who are in love with Hussein (A.S), no matter what religion they have, will try to free themselves from misfortune and obedience to anyone except Allah (S.W.T) by following Hussein's (A.S) path.
- Patience and strength:
Shiite Muslims and others who think about the events of Ashura have learned from the patience of Imam Hussein (A.S) such that in the most difficult situations of their lives, they remember their beloved leader. Therefore, they remain steadfast and patient in difficulties by remembering the difficulties Hussein (A.S) faced:
1. Surrounded in the hot desert without any water, and the river blocked for three consecutive days by the enemy.
2. The killing of his six-month old infant son with an arrow.
3. The killing and subsequent mutilation of his young son, who was the most similar in looks and moralities to Prophet Muhammad (PBUH&HP).
Hussein (A.S) never complained and did not stop thanking and remembering Allah (S.W.T). This was the only way his broken heart could be healed.
Human demands for the teachings of Ashura are not only still on the rise after many centuries, but they are increasing at a fast pace due to the age of technology. One reason is that as humans quickly satisfy their materialistic needs, they feel the need to improve their spiritual capabilities as well. Such development can help them in their lives and take them closer to the goal and purpose of life, that is, perfection and becoming closer to Allah (S.W.T). The event of Ashura, nowadays, has such a critical responsibility. If the people of 1300 years ago could not fully understand what Hussein Ibn Ali (A.S) had accomplished at that time, mankind today has more capability of understanding what Hussein's (A.S) movement was all about. They have more to ponder over at their own level of concentration. By comprehending the philosophy of his movement, humans may be able to do something about the present spiritual problems, such as their routine life and apathy toward their Creator and the Resurrection Day.
Furthermore, one could contemplate the ceremonies held for the martyrdom of Imam Hussein and Ahl al-Bayt (A.S) (the household of the Prophet (PBUH&HP)) by Shiite communities from a different point of view.
The human body is totally dependent upon its soul. Unlike the materialistic part of the body, the soul is everlasting. That is why the spiritual connection is deeper and more sophisticated than the physical or materialistic connection. But when does a spiritual connection happen between two distinct individuals? The answer is when they have the same spiritual/divine values. The connection between Shiite Muslims and the household of the Prophet (PBUH&HP) is a spiritual relationship, which is much deeper and stronger than any materialistic relationship. Therefore, the sad the tragic ceremonies that Shiite communities hold are absolutely logical, since their spiritual relationship continues to exist, even though the souls of those martyrs are not in this world. Allah (S.W.T) says: "Do not think of those who are killed in the Way of Allah as dead. Nay, they are alive with their Lord and receive sustenance from Him." (The Holy Quran, 3:169). Thus Shiites have a spiritual connection with their Imams (A.S) even centuries after their martyrdom, since they are alive and a spiritual relationship is independent of time and place.
For the same reason Shiites cry and commemorate the martyrdom of their beloved Imams (A.S). There is an advantage to their tears. Crying is a good means for increasing the love and care for a beloved one. So, crying and weeping is a result of love and improves that love in its nature. This way the people who sincerely love Allah (S.W.T) and Ahl al-Bayt (A.S) can escalate their spiritual level and get closer to perfection. It is true that weeping is not the only way to improve spirituality, but there lies a hidden point in weeping. The presentation of real love and the proof of a claim of a lover is demonstrated when the lover forgets every other one but his beloved. Indeed weeping fulfills this mission in its best way; it also clears one's mirror of heart and prepares the heart for being influenced by the best humans in all of creation.
Finally, the remembrance of Ashura and Imam Hussein's (A.S) movement should be undertaken with logic and wisdom at all times. There are many ideological and moral needs, which can be satisfied by understanding his movement, which can lead to improvement of the spiritual life of the human being, as well as avoid any possible superstitions.

Ref: Roshd magazine

I. Imam Mahdi’s (A.S) Occultation
Imam Ali Ibn Abi Talib (A.S) has brought up the subject of Imam Mahdi (A.S)’s occultation in different occasions within the limits of his audience intellectual and understanding abilities and according to the natural trend of events in the future.
On an occasion he points to the necessity of the existence of a divine Hujjah on the earth, even more, in the entire universe. Then he notes that this Hujjah may be present and apparent and may be hidden from the people’s sight because of the situation not being suitable. The Imam (A.S) declared that during the time of occultation, even though his body cannot be sighted and is not present, his knowledge will be known to the people. [Kulaini, Al-Kafi, Vol. 2, P. 139]
On the second occasion, Imam Ali (A.S) emphasized that the Mahdi (A.S) is one of us, the Ahlul-Bait, and he will fill the earth with justice and equity after it is filled with oppression. [Allameh Majlesi, Bihar ul-Anwar, Vol. 51, P. 118]
Finally, on the third occasion, he mentions the hardships and problems of the time of occultation and the characteristics of the people of that time saying at the end that many people will go astray or lose hope and start denying His Eminence. [Ibid. Vol. 38, P. 70; Vol. 51, P. 119]

II. The Causes and Philosophies behind the Occultation
Even though some traditions clearly state that the actual philosophy of occultation is not known for mankind, some of Imam Ali’s (A.S) sayings point out a few. Some of these are: the Imam (A.S) not having to pledge allegiance to the oppressors, the distinction of the deceived, the oppression of people and the children of Imam Ali (A.S) by people themselves, and the perseverance of the signs of guidance.

III. The Signs of the Era of Occultation
There are interesting face that can be found in Imam Ali (A.S)’s sayings about the signs and dangers for the intellect and belief in the era of occultation. Some of these are the wonderment of the people and their being lost; having difficulties in being religious and, hesitance in the existence of the Imam (A.S).

Taken from: The universal center of imam Mahdi (A.S)

Like other Imams (A.S), Imam Hussein (A.S) also used to guide people through the book of Allah (S.W.T). The following beautiful incident has been recorded in Safinatul-Bihar:
Assaam bin Mustaliq was a man from Damascus who used to be a staunch enemy of the Ahlulbayt (A.S), particularly of Imam Ali bin Abi Talib (A.S). It is related that one day he came to Medina. As he entered the city gate, his eyes fell on Imam Hussein (A.S). Assaam bin Mustaliq was very disappointed and the hatred of Imam Ali bin Abi Talib (A.S) became evident in him. He approached Imam Hussein (A.S) and asked, "Are you the son of Ali bin Abi Talib?" Imam Hussein (A.S) replied in affirmative. When Assaam bin Mustaliq heard this, he began to abuse the Imam Hussein (A.S) and spoke bad words to him. Imam Hussein (A.S) calmly looked at him. When he was over, Imam Hussein (A.S) recited the following verses from the Noble Qur'an:
"Adopt tolerance, enjoin good and turn away from the ignorant. And if a prompting from Satan instigates you (to evil), then seek refuge with Allah. Verily He is all-Hearing, all-Knowing. Verily those who safeguard themselves (against evil) with full awareness of divine laws, when an evil thought from Satan assails them, they remember Allah, and lo! They see light. And their brethren plunge them deeper into error, so they do not slacken their efforts". (7:199-202)
Then Imam Hussein (A.S) said to Assaam bin Mustaliq, "You have been misled. We pray for our and your forgiveness from Allah (S.W.T). If you need our help, then we are willing to help. If you need our protection, then we are willing to defend you. And if you need our guidance, then we are willing to guide you".
When Assaam bin Mustaliq heard this, he was very ashamed of his rude remarks. Imam Hussain (A.S) continued, "From today onwards, there shall be no blame on you. May Allah (S.W.T) forgive you and He is the most Merciful". Then Imam Hussein (A.S) asked, "Are you from Damascus?" Assaam bin Mustaliq said, "Yes". Imam Hussein (A.S) said, "Whatever remarks you passed is of no importance to me, may Allah (S.W.T) protect us both. Without hesitation, present your needs to me. Whatever I offer you, I hope, will remove all misconceptions you have of me".
Assaam bin Mustaliq says, "When I heard this, I felt so ashamed but could not find any place to hide myself. Moreover, I wished the earth would tear apart and I would fall into it. After this encounter, there is no one on the face of this earth who is more beloved to me than Imam Hussain (A.S) and his fathers, Imam Ali bin Abi Talib (A.S)".

Ref: islamicoccasions.com

Hazrat Fatima Masoumeh (S.A) the Blessed and the Gracious Divine Lady from the Holy Ahlul Bayt (A.S.) was born in the holy city of Medina on the First Day of the month of Dhu al-Qa'dah 173 A.H. Hazrat Fatima Masoumeh (S.A) was the most learned scholar and very pious lady and was greatly revered by the Holy Imams (A.S). She was buried in the holy city of Qum (Iran) and her holy shrine is every year visited by millions of the lovers of Holy Ahlul Bayt (A.S).

The Learned Divine Lady from the Holy Ahlul Bayt (A.S)
Hadrat Masoumeh (S.A) was brought up in a very noble family. She was daughter of the Holy Imam [Imam Musa al-Kazim (A.S)], the sister of the Holy Imam [Imam Reza (A.S)] and the aunt of the Holy Imam [Imam Muhammad Taqi al-Jawad (A.S)]. She was taught all the Islamic sciences by Imam Musa al-Kazim (A.S) and Imam Reza (A.S) and she transmitted traditions (Ahadith) from them. She became famous as the Learned Lady and Muhaddithah (the Learned Lady who transmitted Ahadith).
The traditions quoted by Hazrat Masoumeh (S.A) are among the most authentic traditions which are present in various books of traditions.

She was Masoumeh (the Immaculate)
Hazrat Fatima bint Musa al-Kazim (A.S) was most pious, noble and reverend lady. Like her holy grandmother Hazrat Fatima Zahra (S.A) she was always busy in performing Salaat (prayers) and kept fast most of the days. She was greatly respected and revered by her holy father Imam Musa al-Kazim (A.S) and her elder brother Imam Reza (A.S). She becomes famous as Masoumeh (the Immaculate) during her lifetime. Imam Reza (A.S) has said about Hazrat Fatima Masoumeh (S.A) "Whoever performs the Ziyarah of 'Fatima Masoumeh' in Qum is like the person who has performed my Ziyarah".

Karimah-i Ahlul Bayt (A.S)
Hazrat Fatima Masoumeh (S.A) is also considered as Karimah-i Ahlul Bayt (A.S) because she was very kind and gracious. Thousands of miracles have been recorded at the holy grave of her and she fulfills the rightful wishes of the believers and she miraculously heals incurable patients. Imam Sadiq (A.S) has quoted "By the intercession of Fatima Masoumeh (S.A) all my Shias will enter the paradise".

Passing away of Hazrat Masoumeh (S.A)
In the year 200 A.H. a year after the forced migration of Imam Reza (A.S) from Medina to Marw in Khorasan by the reigning Abbasid caliph Mamun, Hazrat Masoumeh accompanied by her brothers left Medina for Khorasan to meet her elder brother Imam Reza (A.S). When they reached Saveh in central Iran they were attacked by the Abbasid army and many of his brothers were mercilessly martyred. A lady servant on the orders of the Abbasid commander poisoned Hazrat Masoumeh (S.A) during her stay in Saveh.
Hazrat Masoumeh (S.A) became severely ill and in this condition she migrated to Qum where the Shias of the city warmly welcomed her. The effect of poisoning increased during her short stay in Qum and she attained martyrdom on 10th of Rabi al-Thani 201 A.H. Hazrat Masoumeh (S.A) had great longing to meet her brother Imam Reza (A.S) but due to her sudden death she could not meet him. Imam Reza (A.S) was deeply grieved when he came to know about the demise of her beloved sister Hazrat Fatima Masoumeh (S.A).

The Merits of the Ziyarah of Hazrat Fatima Masoumeh (S.A)
There are many traditions from the Holy Imams (A.S) recommending the Shias to perform the Ziyarah of the holy grave of Hazrat Masoumeh (S.A) in the holy city of Qum.
Imam Ali Reza (A.S) said: "Whoever performs the Ziyarah of Fatima Masoumeh (S.A) will be awarded heaven". Also: "Whoever performs the Ziyarah of 'Fatima Masoumeh' with the knowledge of her status will attain paradise".
Imam Muhammad Taqi al-Jawad (A.S) said: "Whoever performs the Ziyarah of my aunt [Fatima Masoumeh (S.A)] in Qum will enter paradise".

This article borrowed from Almujtaba Islamic network.

The relationship between Imam Hussain (A.S) & Imam Mahdi (A.S)

Abi Abdullah Jaafar bin Mohammad (A.S) said:
One day my father (Imam Mohammad bin Ali Al-Baqir (A.S)) said to Jabir bin Abdullah, "I need to see you privately."
So when my father was alone with Jabir he said. "Tell me about the tablet that my mother, Fatima (S.A), had."
Jabir said:
Allah is my witness that I went to Fatima (S.A), daughter of the Messenger of Allah (P.B.U.H&H.P) to congratulate her on the birth of Hussain (A.S). I saw a green tablet in her hand made of green aquamarine. There was some writing on it with a light that was brighter than the sun and (the tablet) smelled better than musk.
I asked Fatima (S.A), "What is this tablet, O daughter of the Messenger of Allah?"
She replied, "This tablet is a gift from Allah to my father. It contains the names of my father, my husband, and the names of his successors from my sons after him."
I asked her to give it to me so I could write a copy of its contents, and she accepted.
Then my father (Mohammad bin Ali (A.S)) asked Jabir, "Can you show me the copy you made?"
Jabir replied, "Yes."
Then Jabir went to his house and brought back a piece of paper with him.
My father said to him:
Look at your copy to see (if) what I say (matches your copy). This is what was written on that tablet:
In the name of Allah, most Gracious, most Merciful. This is a letter from Allah, the most Honorable, the most Knowledgeable, which was sent with the guardian spirit to Mohammad, the last of the messengers.
O Mohammad! Glorify my names, be thankful for my grace, and do not deny my blessings.
Do not desire anyone but me and do not fear anyone but me, because those who desire anyone but me or fear anyone but me will be punished in a way that I have never punished anyone else from all of the worlds.
O Mohammad! I have chosen you from amongst all of the prophets and I have given preference to your successor above all of the successors.
I have made Hassan the container of My Knowledge after the time of his father, and (I have made) Hussain the best of the sons from the first to the last, and through Hussain the Imamate will continue.
Ali, the beauty of the worshippers, will remain from Hussain, and then (it will be) Mohammad, the one who rips open My Knowledge, the one who will invite (people) to my path through the right methods.
Then (it will be) Jaafar, the truthful in his speech and his actions, after whom there will be a deafening conspiracy.
Woe and more woe unto those who deny my slave and the best of my creation, Moses!
Then Ali, the pleasant, will be killed by a pagan daemon, and he will be buried in the city that was built by the righteous slave, next to the worst of Allah's creation.
Then Mohammad (will come), the guide to my path, the one who safeguards my sanctity, and the one who will leave Ali behind.
Ali will be the one with two names (Ali and Naqi).
After him, Hasan, the honorable, will lead his people.
And after him his son. Mohammad, will rise at the end of time. There will be a white cloud over him to offer him shade from the sun. He will speak with an eloquent language and his voice will reach everyone and everywhere. He is the Mahdi of the family of Mohammad and he will fill the earth with justice, just as it is will be filled with injustice.
[Source: Basharat ul Mustafa Le Shiyyat e Murtuza, Chapter 5, Hadees 1 / Amaali of Sheikh Tousi, Vol 1, Pg. 298/O’youn-e-Akhbaral-Redha, Pg 25]

Derived from: Marefate Ahlebayt.com

In order for us to understand the significance and philosophy of mourning for Imam Hussein (A.S), it is necessary to take notice of the following points:
1. The Holy Quran has emphasized through many different verses on maintaining and reviving lofty virtues and traits of great men and noble religious leaders.
2. The great Shia Imams, peace be upon them, have encouraged us to keep the memory of the event of Karbala alive through different ways namely, holding mourning ceremonies, weeping and making others weep, reciting elegies and visiting the grave of the Chief of the Martyrs, Imam Hussein (A.S).
3. Muharram is the month of the victory of blood over sword. The event of Ashura has been and is inspiring nations and people all over the world to fight tyrant and unjust rulers. Therefore, remembering the event of Ashura and the suffering of Imam Hussein (A.S) and his family plays a key role in spreading his message across the world.
4. Mourning is a key element of unity and different nations' secret of success over the history. Most of the revolutions of the world have been inspired or in fact originated from the lessons learned from the epic of Ashura. An example of it is the liberation of the Indian Sub-continent from the English colonial rule. Hence, therefore, it can be said that mourning for Imam Hussein (A.S) has profuse benefits for Muslim Ummah including dignity, pride, maintenance of Islamic and religious culture and many more which on the whole indicate the importance of this great event.

The Shia Imams (A.S) and Different Ways of Mourning for Imam Hussein (A.S):
A) Holding Mourning Ceremonies:
One of the methods that the Imams used to keep the memory of the rise of Ashura alive was arranging gatherings for crying and mourning and making others cry for the tragic incidents that took place in Karbala and reminding people of those incidents on appropriate occasions.
Imam Sajjad would constantly cry and mourn for what had taken place on the day of Ashura during the years he was the Imam of the Ummah. He cried so much to the extent that he was known as and called one of the "Bakka’een" (those who cried very much). [Wasa’elul-Shia, vol. 2, pg. 922.]
Alqame Hadrami relates that Imam Baqir (A.S) would gather people in his house on the day of Ashura to cry and mourn, and the Imam himself would cry for his grandfather. There was no Taqiyyah involved and he would tell those in the house to cry for Imam Hossein and to express their condolences to each other on the day of his martyrdom. [Wasa’elul-Shia, vol. 2, pg. 398.]
On one occasion Imam Sadiq (A.S) told Dawood Ruqi: "I have never drunk cold water without remembering Imam Hossein." [Amali (Saduq), pg. 142.]
It is narrated in a hadith that Imam Reza (A.S) said: "When the month of Muharram would arrive no one would see my father (Imam Kazim) smile and sadness and sorrow would take over him until the day of Ashura. The tenth day of Muharram was the day of sorrow and sadness and tragedy and he would say: Today is the day in which Imam Hossein was martyred." [Mafatihul-Jinan, Sheikh Abbas Qummi, the section on the rituals and supplications of Muharram.]

B) Visitation of Imam Hussein's Grave Encouraged:
Commemorating the nobles and religious leaders and visiting the graves of the heroes have been a good custom, one that has been practiced by various nations. Among them, the chief of the martyrs and leader of freemen, Imam Hussein (A.S) is like a glamorous sun whose name and memory should be revived and remembered befittingly. There are so many sayings from the infallible leaders about the significance of visiting the grave of Imam Hussein (A.S) in Karbala. In fact, it can be said that those noble and divine leaders took advantage of every opportunity to encourage people to visit the luminous grave of the Chief of Martyrs (A.S). It was as though the Imams were committed to persuade people to visit the tomb of Imam Hussein (A.S) in Karbala. Not only did this create spiritual and intellectual union with the Imam but it was also a kind of campaign against the tyrant and the unjust rulers as it has always been and is the same even today. There are different narrations from the Infallibles of which we shall mention only one:
Imam Sadiq (A.S) said: "One who visits his shrine (of Imam Hussein) with eagerness and out of affection for the Holy Prophet (P.B.U.H&H.P), Zahra (S.A) and the commander of the faithful (A.S), will be seated by Allah on the tablecloth of Paradise. He will dine with these holy personalities (Ahlulbayt (A.S)), while the others will be absorbed in the accounting of deeds." [Biharul-Anwar, vol. 24, pg. 284.]

Source: Islam quest.net