salam, this is my first time in a discussion like this. Please be patient if i make a mistake.thanks.
I think question was that when did shiaism started? well, up until prophets(pbuh) death there was no shia or sunni, there were only muslims. Shia believe that only allah(swt) nominates khalifa or imam on earth, like in quran prophet requested allah to make haroon(a.s) as his khalifa. after Rasool's(pbuh) last hajj at a place called ghadeer surrah al-maydah verse 67 was revealed to rasool(pbuh)O MESSENGER! MAKE IT KNOWN, THAT
WHICH HADTH BEEN REVEALED UNTO
THEE FROM THY LORD, FOR IF THOU DO
IT NOT, THOU WILL NOT HAVE CONVEYED
HIS MESSAGE. ALLAH WILL PROTECT
THEE FROM MANKIND. LO! ALLAH
GUIDETH NOT THE DISBELIEVING FOLK. after this ayath you must have read hundreds of times how prophet gathered all the companions and declared ali(a.s) as ameer ul momineen and moula of all momins(if unfortunately you haven't read about this yet then talk to an AALIM E DEEN who knows islamic history and he will give you all the details on it, as this ocassion is marked in both sunni and shias books)after that all companions congratulated ALI(a.s).
After prophets death few people whose number is less than 10 i think gathered in a majlis e shura (it is also called SAQUIFA) and NOMINATED hazrat abbu bakar as 1st khalifa. they had a reason for this, as they claimed that khalifa should be NOMINATED by people(they believed in democracy i guess). during this time ali(a.s) was busy doing kafan and burrying of prophet(this is accepted by sunni and shia's both that newly APPOINTED khalifa was not present in the kafan and dafan of rasool(pbuh)). here the people who were the witness of ghadeer, sided Ali(a.s)for khilafat and were called Shian e Ali. people who were the witness of ghadeer but chose to follow saqifa side hazrat abbu bakar for khalifa and are called sunnis. before hazrat abbu bakar's death he APPOINTED hazrat umar as the second khlifa. notice something here? first was NOMINATED by saqifa, second was APPOINTED by first khalifa.than when second khalifa was dying he formed a committee of 6 people to chose the 3rd khalifa, here the condition was that if the committee's decision is split 50-50 than hazrat usman will DECIDE which one should be third khalifa. guess what who did hazrat usman voted for third khalifa?
so here we saw four sceneros 1)sura al maydah
2)nomination 3)appointment 4)decision by an even number committee.
I guess even my little brother can pick the right answer out of the above 4 multiple choices.
wassalam
[quote]
Originally posted by Topee Wala:
** Did Prophet Mohammed (saw) or Ali (ra) tell his followers to disrespect the best of the best people in the world. If it was not for Abu Bakar, we would not be Muslims today. If it was not for Umer Muslims would not have the strength today.**
[/quote]
And if it were not for Usman. Muslims there would have been no Karbala, and Muslims would have been a lost nation. Hats off to Usman!
Shah-e-Mardan Sher-e-Yazdan,
Quwwat-e-Parwardigar,
Lafatah illa ALI,
La Saif ila Zulfiqar
========================
Brother Insaaniyat pointed it out to me that the Imams did possess the powers of miracles. I somehow overlooked that before. Here are some of them (by brother Insaaniyat)
Its about this person who bought some dates from Hazrat Ali and gave him fake coins, and when he went home adn ate the dates it was sour, so he went back to Hazrat Ali and complained about it, to which Hazrat Ali complaint about the fake coins, and when he gave hazrat Ali the real coins Hazrat Ali asked him to take the same dates back, and when he ate them agian they were sweet.
There are lot of other miracles associated with Hazrat Ali, i dont know if you heard about the incident when Hazrat Ali turned the sun back so he and Prophet can pray.
Sorry about the earlier post.
Shah-e-Mardan Sher-e-Yazdan,
Quwwat-e-Parwardigar,
Lafatah illa ALI,
La Saif ila Zulfiqar
========================
Question :
Is it true that when you'll pray Namaaz, you'll have Matti(sand/dust) from Karbala at the place of Sajda. I have heard this but was unsure. Please clarify
[quote]
**
you just might have a point.
someone said that shias believe that they should only do sajdaa on earthy stuff. like leaves, dirt....
so does that mean the namaaz at the kaaba is out of the question and all the mulims praying there are just wasting time?
**
[/quote]
In extreme cases like that.. when there is nothing earthly available, we are allowed to do sajda on the back of your palm.
we can do sajda on ground too ... I dunno how it is near the kaaba.. but if they pray there they can do it on chataai (it is made out of jute) or even the ground.
Shah-e-Mardan Sher-e-Yazdan,
Quwwat-e-Parwardigar,
Lafatah illa ALI,
La Saif ila Zulfiqar
========================
Sheraz, plz avoid to say bad things to respected Sahabah’s (may Allah be pleased with them all) and fear Allah. Yours comments are very offensive… anyway this shows me how conflicts arise between Sunnis and Shias in Pakistan. I can also answer you with vulgarity, but I avoid it, since it will not resolve any issue, rather it increases offensive sentiments. If I am not mistaken, in this thread no Sunni has said bad things about Shia’s Imams, but they could have!
My advice to all is that both sides should not abuse/curse each others leaders, at least in public. If you want to inform each other about your belief, then tell like a good Muslim with patience. I hope everyone would take this advice in a positive manner. Although, we do have differences, but we should be united, at least, to fight our common enemy; Muslims lack unity
I want to know:
1) Who are Ismailis? What are their believes?
2) Who are Faatimis? What are their believes?
3) Are Ismailis and Faatimis, both are sub-groups in Shias?
4) How many groups/sects are there in Shiaism?
5) I may be totally wrong, but do people say that some shia groups/sects are far away from Islamic believes and the rest are closer to Islam? Do you agree to this?
Sorry, if I have offended someone, but these are my questions, thanx.
k2 there are alot of things that i find offensive here..you dont see it cuz u are a sunni urself..anyways i didnt mean to offend you..it was out of anger..what can u say to our Imams? these Imams are the family of our Prophet..and i do fear Allah
i dont know much bout Ismailees or Fatimis..so maybe someone can answer that for you
=============================================
I want to know:
1) Who are Ismailis? What are their believes?
2) Who are Faatimis? What are their believes?
3) Are Ismailis and Faatimis, both are sub-groups in Shias?
4) How many groups/sects are there in Shiaism?
Ismailis call themselves shia, but they don't have a believe in only 12 imams they believe that agha khan is also an imam and when agha khan drinks alcohol it turns into milk as soon as it passes through his throat(why does't he just drink milk? too cheap? this I heard from an ismailee.).they say ya ali madad for salam, when i asked my ismailee friend about it he told me that ya ali madad is reffered to agha khan.there beliefs are totally different from shias. they are a creation of british empire so they can divide and rule muslims Just like Quadyanis. Quadyanis believe in First Three khalifas and all of there believes are simmilar to sunnis including namaz except about our prophet(pbuh)which they believe was reincarnated in the form of mirza . they say mohammed (pbuh) was the last prophet but he came back to this world again. I have never heard of fatimees. sorry?
wassalam
Lashkare Abbas, Yo did not comment on my references about shia beliefs about alteration and incompletion of Koran as yet?
I can post more references if you need?
[quote]
Originally posted by Pagluu:
**
Look who is talking about "logics".
Shut your "raam kahani" up....will ya? **
[/quote]
Just trying to tell a Sunni brother how to understand Shiaism. At least thats the kinda state of mind (far far away from logic) I have to be in, in order to comprehend these beliefs. If he doesn't agree, its upto him, I was just trying to show him a way, so that he doesn't waste your time by having you guys explain every single thing about Shiaism. I came to this conclusion after asking a few questions. No need to get pissed off fella, save your energy for your Muharram activities.
Thanx
adios
[quote]
Originally posted by DonJuan DeMarco:
** Just trying to tell a Sunni brother how to understand Shiaism.
.....
No need to get pissed off fella, save your energy for your Muharram activities.
**
[/quote]
Maybe it will help if everyone makes postings to this forum without disclosing if he/she is a Sunni or a Shia or a Agha Khani or a Qadiani.
The purpose is to talk to each other, tell the other person what you know, and clear up any misconceptions.
If you just want to slam the other person and make offensive remarks, I suggest you not post here.
[quote]
Originally posted by Topee Wala:
*Ali was a man. A man equal to all other men except for his piety and his greateness as a Muslim. Ali (ra) was no greater then Human. Mohammed (saw) was a human. All prophets are Human. Calling them humans is not an Insult.
*
[/quote]
LA ILAHA ILALA MUHAMMAD UR RASOOL ALLAH
The highest power and authority is ofcourse Allah's. He is one and only and nobody is alongside him or above him in rank, power or respect.
Among all humans, Muhammad (pbuh) is the one most important, most respected. The highest in rank and in power.
Now the important question, who is to come next.
Is it :
(a) the Caliphs, starting with Hazrat Abu Bakr, Hazrat Omar, Hazrat Osman and Hazrat Ali ?
(b) Hazrat Ali, followed by the line of Imams.
Also could you include the reasons why you choose which one.
Thankyou and God Bless.
[quote]
Originally posted by raptor:
Now the important question, who is to come next.
Is it :
(a) the Caliphs, starting with Hazrat Abu Bakr, Hazrat Omar, Hazrat Osman and Hazrat Ali ?
(b) Hazrat Ali, followed by the line of Imams.
Also could you include the reasons why you choose which one.
Thankyou and God Bless.**
[/quote]
=============================================
Bhai Raptor, do you believe that in islam everything is based on justice? would you agree with me that if somebody commited crimes himself than that person has no right to be the judge for other people. (if you agree with me so far than read ahead otherwise move on to other postings.)simmilarly Allah being the best justice will only nominate somebody to rule muslim ummah who is sin free(never commited a crime). let me tell you about an event that happened in hazrat umar's rule.this event is reported in all history books because it shows hazrat umar's justice. when hazrat umar's son commited adultery hazrat umar sentenced his own son to death by stoning. when his son was half burried in ground and people were about to throw stones at him he said that justice is that only who has never commited any sin himself can cast the first stone. hearing that all muslims who were holding stones in their hands dropped the stones except three people in whole makkah. and they were hazrat ali(a.s) and his two sons(a.s). so you see that most logical choice in the whole muslim ummah was ahlulbaith (a.s). Ahlulbaith never commited any idol worshipping or any other sin, as allah said in quran that allah(s.t)has kept all kind of rijs (sin) away from ahlulbaith. this reasoning is enough if you are seriously looking for truth. god bless you too.
wassalam.
[quote]
Originally posted by Gubber Singh:
** =============================================
so you see that most logical choice in the whole muslim ummah was ahlulbaith (a.s). Ahlulbaith never commited any idol worshipping or any other sin, as allah said in quran that allah(s.t)has kept all kind of rijs (sin) away from ahlulbaith. this reasoning is enough if you are seriously looking for truth. god bless you too.
wassalam.**
[/quote]
Gubber jee. I came up with some questions.
1) what is ahlulbaith. what is the literal translation and what does it mean in this context.
2) what happened to Hazrat Omar's son ?
I assume that the answer that you choose to my original question is (b) and the justification you give is that "allah said in quran that allah(s.t)has kept all kind of rijs (sin) away from ahlulbaith".
Also would you be so kind as to provide me with the location of this quote in the Holy Quran.
aslamualaikum.
[QUOTE]
Originally posted by raptor:
1) what is ahlulbaith. what is the literal translation and what does it mean in this context.
2) what happened to Hazrat Omar's son ?
Also would you be so kind as to provide me with the location of this quote in the Holy Quran.
bhai raptor I am pretty sure the ayat is in surah ahzab in quran.
Hazrat umar's son was stoned to death.
Ahlulbaith e rassol (pbuh) are Rasools daughter Bibi Fatima (a.s) and her husband Hazrat Ali (a.s) and their childrens. Ahlulbait do not include wives of Rasool (pbuh).
wassalam
Matam was not founded by Hazarat Zaineb(as)
[This message has been edited by MuNdA PuNjAbI (edited March 31, 2001).]
Yeah I heard that matam was founded by Yazeed ....and it it true that shia's do not believe in the khalifa's after the Holy Prophet(SAW) other than Hazarat Ali(ra) I believe in all the Khalifa's after the Prophet(SAW)...Sheraz i understand it but do not get how i am helping the munafiqs...We do sog to but not in that way...and i think what shia's do is totally wrong
nargis thanks for ur concern but oops we dont care
[quote]
Originally posted by Nargis:
Yeah I heard that matam was founded by Yazeed ....and it it true that shia's do not believe in the khalifa's after the Holy Prophet(SAW) other than Hazarat Ali(ra) I believe in all the Khalifa's after the Prophet(SAW)...Sheraz i understand it but do not get how i am helping the munafiqs...We do sog to but not in that way...and i think what shia's do is totally wrong
[/quote]
hmmm, that's a little strange. Within an hour ago the same exact message was posted by Munda Punjabi right above yours and now you've posted it and his is edited to something else. Are you guys the same person?
Also you are mistaken, matam was not founded by Yazeed. It was around before that. However the first concept of Aza-e-Hussain was started by Bibi Zainab (as).
Here's an interesting article that some of you may find enlightening.
Evolution of Azaa-e-Husayn and its Significance
A. THE MESSAGE
Over one thousand three hundred and fifty years ago, on the 10th of
Muharram, just before 'asr, a man stood on a sand-dune at Karbalaa. He was
bleeding from several wounds on his body. He had lost everything. Since
early morning he had carried several dead bodies into his camp. He had even
buried his infant child.
He looked at the bodies of his loved ones. Tears flowed out of his eyes. He
looked at the sky and seemed to draw some strength from an unseen source.
Then, like a muadhin from a minaret, he raised a call:
Is there anyone who will come to assist us ?
Is there anyone who will respond to our call for aid ?
He turned direction and repeated the call. He did this four times.
Whom was he calling out to? Surely he was not expecting anyone to come to
his aid. Those who wanted to help him had already crossed the lines and laid
down their lives for the cause. He knew there was no one left. He knew that
there was no other Hur. And yet, meticulously and laboriously, he made sure
that his call reverberated in all directions.
Of course that call was a call to Muslims of every generation in every land.
It was a call to us where ever we may be. It was a call for help. Help
against Yezeedism which in every age rears its ugly head to oppress justice,
truth and morality. Our Imam was calling out to every Muslim of every age
and time to combat Yezeedism, both within himself and as an external force.
This was his battle cry for jihad-ul-akbar. He had already demonstrated that
his objective had always been to create a spiritual awakening through amr
bil ma'ruf and nahyi 'anil munkar. Now he was calling out for the
continuation of this jihad at the individual, social and political levels.
B. EVOLUTION OF AZA
Muslims, and more particularly the Shiahs, have answered this call with the
unique institution of aza-e-Hussain. With every tear that we shed for him we
pledge to resist the oppression of injustice, immorality, inequity and
falsehood. Every time we raise our hand and bring it down on our chest in
ma'atam, we are saying: "Labbaik, Labbaik Ya Mawla!" to our Imam, Hussain
Ibne Ali, the grandson of the Holy Prophet (SAWA). For long the word
aza-e-Hussain has been exclusively used in connection with the remembrance
ceremonies for the martyrdom of Imam Hussain (as). Aza-e-Hussain includes
mourning congregations, lamentations, matam and all such actions which
express the emotions of grief, anger and, above all, repulsion against what
Yezid stood for. These emotions, however, remain futile and hypocritical
unless accompanied by a will to reform both at the individual level and the
community level.
The term majlis has both a grammatical meaning and a meaning which relates
to aza-e-Hussain. In its technical sense, a majlis is a meeting, a session
or a gathering. In reference to aza-e-Hussain, it means a gathering to mourn
Imam Hussain (as). In this sense it was first used by our sixth Imam, Ja'far
Sadiq A.S. It is reported that his companion al-Fudhayl Ibne Yasaar came to
pay his respects to the Holy Imam (as).
After the exchange of usual courtesies, Imam asked al-Fudhayl: "Do you
people ever organise majaalis to recall the martyrdom of Imam Hussain?"
Al-Fudhayl, with tears pouring down his eyes, replied: "Yabna Rasulillah,
indeed we do." The Imam said: "May Allah bless you. I highly approve of such
majaalis."
On another occasion, the poet Ja'far ibne Iffaan recited to our Imam
al-Sadiq a poem on the tragedy of Karbalaa. The Imam began to weep
uncontrollably. He then addressed the poet in the following terms:
"O Iffaan, do not think that it is only those whom you can see here are
listening to your poetry. In fact Allah's closest angels are present here at
this majlis and they are all listening to your recitation and they too
lament and weep. May Allah bless you for what you have recited. He will,
inshallah, reward you with paradise for your efforts on our behalf."
Aza-e-Hussain was a phenomenon which gripped Muslims' conscience immediately
after the tragedy of Kerbala.
The first majlis-e-Hussain was recited in the market-place of Kufa by a lady
from whose head her veil had been ripped off, whose hopes and aspirations
had been destroyed on the blood-drenched sands of Kerbala but whose
indomitable spirit stepped forward to free the Islamic values from the yoke
of tyranny and oppression. She was the first one to answer the call of Imam
Hussain. Standing on her unsaddled camel, she looked at the multitude
rejoicing the victory of Yazid (L.A). As soon as people saw her, they were
quiet. They knew that a historic moment for Kufa had arrived. Looking
straight at them, the daughter of Imam Ali(A.S). said:
"Woe upon you O people of Kufa. Do you realise which piece of Muhammad's
heart you have severed! Which pledge you have broken! Whose blood you have
shed! Whose honour you have desecrated!. It is not just Hussain whose
headless body lies unburied on the sands of Karbalaa. It is the heart of the
Holy Prophet. It is the very soul of Islam!"
The first majlis touched and moved the people of Kufa so deeply as to give
rise to both the Tawwabun movement and al-Mukhtar's quest for vengeance.
Ten days after Ashura, a messenger from Yezid arrived in Madina. His name
was Abd al-Malik ibne Abi al Harith al-Sulamee. He came to tell the
Governor, Amr bin Said al-Aas that Hussain ibne Ali had been killed in
Karbalaa.
The Governor, more conscious of the mood of the people, said that he himself
could not make the news public but Abd al-Malik, if he so wished, could make
the public announcement. Abd al-Malik announced the news after the morning
prayers.
There was such intense weeping and wailing from the homes of Banu Hashim
that the very walls of masjidun-nabawi (The prophet's mosque) began to
tremble. Zainab, Umme Luqman, the daughter of Aqeel ibne Abi Talib came out
screaming: "What will you say when the Prophet asks you: What have you, the
last ummah, done with my offspring and my family after I left them? Some of
them are prisoners and some of them lie killed, stained with blood. What
sort of ajr-e-risaalah is this that you disobey me by oppressing my children
?"
Fatimah Binte Huzaam, also known as Ummul Baneen, carried her young grandson
Ubaidullah ibne Abbas and prepared to go out. When asked where she was
going, she said that she was taking the orphan of Abbas to offer condolences
to the mother of Hussain.
Marwan ibne Hakam reports that every afternoon men and women would gather at
Jannat-ul-Baqee and there would be remembrance of the tragedy of Karbalaa
and the weeping and wailing could be heard miles away.
When the prisoners were finally freed by Yazid, they asked for an
opportunity to have rites of remembrance in Damascus. A house was made
available to them and aza-e-Hussain went on for over a week.
Just as Hadhrat Musa Kalimullah (as) had been raised in the palace of the
enemy of Allah, Firaun, Bibi Zainab (as) laid the foundation of
aza-e-Hussain in the very capital of his murderer !
On their return to Madina, Bibi Zainab (as) took over the leadership of
aza-e-Hussain in the city of the Holy Prophet. This aroused such strong
emotions in the people and such revulsion against the oppressor that Amr
ibne Said ibne al-Aas wrote to Yezid to have Bibi Zainab exiled from Madina.
This was done in the beginning of 62 A.H. Bibi Zainab (as) died shortly
afterwards.
Both the 4th and 5th Imams (as) greatly encouraged aza-e-Hussain. In their
times aza-e-Hussain had to be performed in utmost secrecy as the regime was
opposed to any remembrance of Karbalaa. The poets who composed elegies and
the devout Shiahs who attended the gatherings at which these elegies were
recited did so at the risk of their lives. Nonetheless, the poets continued
to pour out their emotions in their poetry.
Some of these poetry are extant today and one can see the intensity of faith
and sadness enshrined in the words of the poets.
Gradually, the institution of ziyarah came into being. People would visit
the graves of the martyrs and there perform aza-e-Hussain. Our Imams wrote
for them ziyarahs to be recited. One of these ziyarahs is recited today by
us and is known as Ziyarat-e-Waritha.
When we examine Ziyarat-e-Waritha, we can see not only a testimony of the
greatness of Imam Hussain (as) and the moving sentiments describing his
sacrifice for the cause of Allah (swt), but also a solemn pledge and a
commitment by the reciter:
"And I make Allah, His angels, His prophets, and His messengers, witnesses
to the fact that I believe in Imam Hussain and in my return to Allah. I also
believe in the laws of Allah and in the consequences of human actions. I
have subordinated the desires of my heart to his (Imam Hussain's) heart and
I sincerely submit to him and (promise to follow his commands)."
Clearly, this undertaking was never meant by our Imams to be an empty
ritual. Recitation of Ziyarat-e-Waritha is a commitment to Imam Hussain's
cause made in the presence of Allah and the angels and the prophets and the
messengers and in full awareness of the final accountability of human
action. One must always reflect upon the seriousness and solemnity of this
pledge.
Until the time of ghaibat-e-kubra, we find that our Imams (as) always
encouraged aza-e-Hussain. They saw in aza-e-Hussain not only a demonstration
of grief for Imam Hussain (as) and the martyrs of Karbalaa but also a
renewal of one's commitment to Allah (swt) and His laws as expounded in the
Holy Qur'an and the ahadeeth.
We have records of the sayings of the representatives (Naibs) during
ghaibat-e-Sughra explaining and encouraging aza-e-Hussain. From 329 AH
onwards the fuqaha and the 'ulemas took it upon themselves to perpetuate the
message of Kerbala.
Shaykh Ibne Babawayh-al-Qummi better known as Shaykh as-Suduq who died in
381 AH was the first scholar to have introduced prose as medium of conveying
the message of Imam Hussain. He would sit on a pulpit and speak extempore
while many of his students sat by the side of the pulpit and recorded the
speech. His speeches have been preserved and to this day are known as the
Amali (dictations) of Shaykh Suduq.
Public demonstration of grief first occurred in 351 A.H. On the 10th of
Muharram, there was a spontaneous procession in the street of Baghdad and
thousands of men, women and children came out chanting "Ya Hussain! Ya
Hussain!" beating their breast and reciting elegies. In the same year, a
similar procession took place in Egypt. The regime tried its best to stem
the tide of aza-e-Hussain but failed. Very soon aza-e-Hussain became an
institution with deep roots in the hearts of Muslims. Majlis evolved into an
institution for amr bil ma'ruf and nahya anal munkar as well as reminder of
the tragic events.
As Islam spread, different cultures adopted different modes of
aza-e-Hussain. Taimur Lang introduced the institution of tabut and alam in
India. As Islam spread southwards on the sub-Continent, the form underwent
changes to take into account local cultural influences so as to portray the
message of Kerbala in the medium best understood by the local people, both
Muslims and non-Muslims.
By the beginning of the 19th Century, there was not a corner of the world,
from Spain to Indo-China, which did not have some form of demonstration on
the 10th of Muharram.
The form varied from country to country. In Iran, the most popular form has
been passion plays as a medium transmit the message of Kerbala in addition
to the majaalis from the minabir.
In India, the Ashura processions became part of the Indian Muslim culture.
Even the Hindus participated in these processions. The Maharajah of Gwalior
was always seen walking behind the 'alam of Hadhrat Abbas barefooted and
without any insignia of his exalted office. Marthiyas and majaalis were such
strong influences on the Muslim population that they helped strengthen not
only their Islamic beliefs but also their political resolve.
History reports that even Gandhi on his famous salt march to protest against
the oppression of the British Raj took 72 people with him in emulation of
Imam Hussain protest against Yezid's oppression.
C. IMPORTANCE OF AZA
The following excerpt from the last will and testament of the Late Ayatullah
Ruhullah Khumayni (A.R.) is most touching and relevant:
"The memory of this great epic event (Ashura) must be kept alive. Remember,
the cries of damnation and all the curses that are rightfully raised against
the cruelty of the Bani Umayyayah caliphs towards the Holy Imams, are
reflected in the heroic protests against cruel despots by the nations
through the centuries. It is the perpetuation of such protests that shatter
oppression and cruelty. It is necessary that the crimes of the tyrants in
each age and era be indicated in the cries of lamentation and in the
recitals of elegies held for the Holy Imams." Where ever the Shiahs have
gone they have taken with them the cultural forms of aza-e-Hussain as
practised in their country of origin. Today, aza-e-Hussain in one form or
another, can be seen throughout the world.
Aza-e-Hussain is an important institution and we have to ensure that it is
kept alive so as to cultivate and nurture Islamic conscience in each one of
us and that our children and their descendants remain committed to the cause
of Imam Hussain