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Commentary from The Holy Qur'an

‘Sura-I-Fateha’ (Opening) (Revealed both at Mecca and also at Medina. Hence Macci and Madani and is called ‘Sabe Mathani’ i.e. The Seven Oft-repeated ones.)

SUMMARY

In the name of God the Beneficent, the Merciful-God alone is the Lord Cherisher of the whole universe-All praise is due only to Him-He alone is The Master of The Day of Judgment or Reckoning-Worship is due only to God and to none else-help to be sought only from him for he alone can help-To pray always to be guided on the straight path or the Right Path, To love always the righteous and always be with them-To hate the wicked and always be away from them.

This Sura contains the Quintessence of Qur’an. Hence it is also called ‘Ummul-Quran’ i.e. the Mother (or the Essence) of the Holy Qur’an. As no prayer can be completed without reciting this Sura, it can be called the ‘Lord’s Prayer’ of the Muslims. Every verse of this Sura is so comprehensive in its meaning that it is said that the meaning of the Holy Qur’an as a whole has been synthesized in this Sura.

Alhamdu Llah’ Rabbul-Aalameen Alhamdu, means, not mere thanks as any one of us gives to another as a routine in our life expressing our verbal gratitude for any act of obligation. Alhamdu means that all praise, thanks, gratitude, indebtedness and obligation in the real meaning and in every sense of the word, from the beginning of the universe up to the end, is due to none else but God and God alone, not by force or any compulsion but because He alone and none else deserves it. The praise or gratitude due to Him is not only for His granting our own desires but for all the bounties and blessings which surround man in his existence. The love of the All-Merciful towards his creations so abundant, and unbounded the He needs no compensation even in the form of gratitude from his creation. The divine mercy is so independent of anybody’s gratitude that it reached one and all the creation irrespective of any one being grateful or not, for the unlimited favours and the invaluable bounties every one freely enjoys in the life.

The word Llah is derived from the word ‘Alaha’ which means astonishment or wonder. When ‘Llah’ is derived from ‘Walah’ even then it means almost the same. If we add the letter ‘Al’ of the definite article in Arabic the Allah is coined which means the one who is ever beyond the approach of any conception, or even imagination, out of the range of the knowledge or intellect. The name Allah is called Isma-Zaat or the name of the absolute self. Here again one fails to get an appropriate English word to convey correctly the meaning of the Arabic word ‘Zaat’. The word self is used for only essential being with all the divine attributes comprehended in it. The other names called ‘Asma’ul-Husna’ (59:24) are appellative and descriptive, relating to various attributes, taking them separately in accordance with their respective application in God’s dealing with His creation.

Rabbul-Aalameen. (Lord of the worlds) Rab in Arabic stands for Nourisher, Cherisher and sustainer for with there is no single equivalent word in the English language. The word Lord is generally adopted but there is a world of difference between the mere word Lord, and the actual meaning of the Arabic word ‘Rab’. However the commonly used word Lord is adopted for the word ‘Rab’.

The role of ‘Rab’ starts as early as the will to create a being and when the being is created, to nurture it with love, devotion, never ceasing vigilance and care, providing with everything the creature needs according to the changes it is evolved through.

It is noteworthy that unlike the Christian way of addressing God, Islam did not use the word Father. A father is endowed with a particular aspect of love towards the children. Whereas the God Called ‘Rab’ is the one whose love and mercy towards his creatures excels the love of both father and mother together, of any individual. Even from the birth of everything in the Universe, as long as it lasts in its existence, it depends upon the ‘Rububiyat’ or the nourishing, cherishing, sustaining and the protecting aspect of the Mercy of the Lord of the Universe.

Compiled By: Syed A. Sarim (The Holy Qur’an By: S.V. Mir Ahmed Ali Pages 14,15,16,17 & 18)

Azadari Rituals

By: Sameema & Shabib – Saint Louis, MO

More than 14 centuries ago, a great tragedy shook the Islamic world. It was an oppression the world had never seen before, and of a kind probably the world would never see after. The famous Muslim philosopher, historian Al-Biruni writes "Nobody in the history of the human kind has seen such atrocities." It was courage, patience and steadfastness on the other side which had no parallels too. The grandson of Prophet (as) was massacred in the deserts of Iraq with his companions. Prophet’s household was taken as prisoners and were displayed as rebels in major cities of the Islamic empire.

It’s a story etched way back in the annals of history but amazingly it is still fresh in the memories of millions of followers of peace and truth. Shia’s are joined by countless others (Non Shia Muslims, Christians, Hindus and Sikhs etc) who revere Hussain (as) as a saint and see him and his struggle as a role model in fight against injustice and oppression. This mass following makes it seem like a yesterday event which the masses have not been able to forget. Great non-Muslim revolutionary leaders took inspiration from Imam Hussain (as) in their fight against imperialism, the great Indian leader Gandhi remarked ‘I have learned from Hussain how to be oppressed yet victorious.’

It is pertinent to note that this event took place in a desert engulfed by enemy forces, and Imam Hussain (as) was having only handful supporters. It is even more astonishing to know that there were no scribes to write history from Imam Hussain (as) side when the land of Karbala was becoming holy with the gushing blood of the pure progeny of Prophet (as) and his companions. It is truly a miracle to see this following of Imam Hussain (as) noting that the propaganda of the world (read Yazeed and subsequent regimes after him) did everything in their power to suppress the history regarding Karbala. It is not only this, during these 14 centuries many attempts have been made to suppress this piece of history and to change its true storyline. Even with all the attempts made to eradicate this important chapter of history, it has kept itself reverberating and alive to be able to provide strength and courage to the freedom lovers of the world. It has been remembered year after year by the lovers of that saint who laid down his life against oppression and falsehood. Islam in this sense has contributed immensely to this world by the presence of such Holy life that became a beacon of light for all those searching truth.

If events of Karbala would have just been a written and well preserved piece of history, then it would have only belonged to the few intellectuals of the world. - Enthusiasts who were interested in the academic aspect of it, Activists who were interested in the message and hope it offered to them. But the amazing capacity of this event to strike a chord with the common masses and intellectuals alike makes it a very rare phenomenon. People irrespective of their age, gender, wealth, education remember the martyrs of Karbala. A number of worships are performed across the world to commemorate this great event. Each and every ritual has some basis – history of Karbala or else has a local and cultural significance.

Once we start looking at Azadari deeply, we will find that it has a tradition of worships more profound than any other. These rituals not only are an attempt to relive those moments of history but they also show our love for the martyrs of Karbala and our willingness to help them and their cause. These rituals also aim to spread the message of Imam Hussain (as) to the wider world.

Religion requires both action and willingness to act based on knowledge. Mere knowledge cannot move one to act. For action, a will that comes through wisdom and mar'efat-based emotion is needed. All these rituals of azadari make us spiritually related to that tragedy. For e.g., what does nauha and matam represents? Through these we try to say that because your (martyrs of Karbala ) deaths went unmourned (as your households were captured and not allowed to mourn) we present ourselves on their behalf every year in honor of great services you performed by offering sacrifices of all you had. We cry for them and for your values, principles, truthfulness, justful behavior, innocence and loneliness.

The procession of Alam and taboot – It says that if we were there in Karbala, we would have fought alongside you for Truth and against oppression, and if we had chance would have given you and your fallen men a dignified burial. We remember that you and your honorable friends were not allowed a respectful burial that you deserved. There are many other rituals that vary from place to place. As people feel more connected to the tragedy through these rituals, it in turn bears a local color. But all of them are based on the same philosophy – love and support for the martyr of Karbala.

Rituals evolve in context of time, place and situation. As they evolve over centuries they might accumulate some inherent misgivings of the local culture which might have been effective and purposeful in some other time, place or situation. They might even grow obsolete over a passage of time. And it is these very reasons why there is a constant need to revisit some of them esp. in context of current age and revise them if needed. Sometime some anti-Islamic tendencies creep in through some of these rituals. Slow pace of evolution and transition from generations to next generations sometimes hamper our ability to test it against the principles of Islam. There is a need to educate all on the purpose and effectiveness of such cultural rituals. A major consideration that always needs to be made is that the message of Karbala should not be lost in rituals, infact the very purpose of rituals should be to further it and act as a catalyst. If any ritual fails to perform this function, we should make an earnest effort to look into it in a specific context.

It is important to remember that the motive of Imam Hussain (as) was to safeguard the teachings of Islam and humanity, the message of peace and truth, the voice against injustice, tyranny and oppression anywhere and against anyone (whether a Muslim or a non-Muslim). It is a saying well known “Every day is Aashuraa and every land is Karbala.” It is this message that has to be preserved and passed on to our next generations and to all lovers of this Imam and saint of Justice, Truth, Peace and Freedom. Thus Azadari should be a means of conveying that we all believe in Imam Hussain (as) message and we are ready to serve and save his cause, the cause of Islam.
Rituals are the bearer and carrier of these messages, they need to be preserved, revised and promoted. Message, values and principles of Islam are the litmus test for these rituals. If these rituals are in harmony with the Islamic fundamental values and conveys its broader message, then they would be of great help. But if the spirit of Islam is getting lost in any ritual of Azadari then these rituals would lose their significance and would become self defeating.

At the end I would recommend reading Martyr Ayatullah Murtada Mutahhari’s - Ashura Misrepresentations and Distortions – where in he describes the meaning and significance of 'Aashuraa and the martyrdom of Imam Husayn (a) at Karbala. There is a need to familiarize ourselves with the rulings and statements of various scholars on the subject of rituals pertaining to Azadari. These readings would help us understand the importance of these rituals and its impact on the larger message of Islam.
 

Imam Hussain

By: Fatima Sarim, Mavish Ahsan & Midhat Sarim – Saint Louis, MO

Imam Hussain was the 2nd son of Bibi Fatima and Imam Ali. He was born on the 3rd of Shabaan. He is the grandson of the Holy Prophet. After Imam Hasans death Yazid took over and forced Imam Hussain to follow him. He decided to travel to Makkah then across the desert towards Kufah because he knew if he followed Yazid the entire tauheed and religion Islam would be gone. So he took his family and left. Yazid was also planning to assassinate him and have a slavery dictatorship. Yazid sent his troops to surround Imam Hussain and his family so he doesn’t go and change his direction. He was forced to retreat to Karbala. They were deprived of water for days. On 10th Muharram, Yazid attacked Imam Hussains camp. He was the only one still alive when he asked loudly if there is anyone who protects the family of the messenger of God. They attacked him, racked him with the feet of their horses and when he tumbled, they then cut his head and then his head and the heads of his brothers and followers were raised on spears. Imam Hussain’s sacrifice is the reason why Islam still exists today and is the only religion in its pure form and second largest religion in the world in terms of followers. Imam Hussain is remembered as a symbol of freedom and dignity against tyrants and slavery, because he never bowed to Yazid. He will remain as a revolution against all tyrants and oppressors. He will continue as a symbol for dignity and freedom for all mankind.

LABAIK YA HUSSAIN (A.S) means you are to support the noble cause of tauheed, peace and justice.

LABAIK YA HUSSAIN (A.S) means that you, your house-hold and your Children, all stand for haqq.

LABAIK YA HUSSAIN (A.S) means that you are ready to be left alone.

LABAIK YA HUSSAIN (A.S) means that (wicked) people sever ties with you.

LABAIK YA HUSSAIN (A.S) means that the wicked give you foul blames, but you still support the truth and righteousness.
 

When Two Islams Collide

By: A. Q. Aildost – Saint Louis, MO

When the Sun sighed,
and the Moon mourned,
 

When the stars sorrowed,
and the skies cried,

When the angels angered,
and the devil dared,

By the shrewd cunning
worst of all mankind,

Evil spirit under the banner
of Muslim power and pride,

In the heart of heat, in distant desert,
in waste of water, to Allah's friends, thorn supplied,

Evil swords broken in defeat,
by Seventy Two blood side by side,

The Light of Allah - the Almighty Guide,
The Islam of Ahmad , Mercy to mankind,

When the wind wailed,
and the mountains moaned,

When the trust trashed,
and the faith failed,

It was then, when The sinful weapons were raised,
With the name of the Greater Guide,

With the Islam of this world,
and a plan of greater divide,

Fraudulent and dubious flag
with sword and deceit allied,

To the thirsty throat,
blade became the bride,

No fear, no regret, no delay
when Noah’s vessel is the ride,

Shall rise - Faster than flood tide -
When two Islams collide.

Teleconference with H. I. Mol Mohammad Ali Baig
Continuation of 4th session....

By: Khasim Jafri – Michigan

Question: How to empower ourselves through concepts of tawakkul [reliance] and khulus [sincerity], or sabr [patience] in Islam?

Maulana Baig: In empowering ourselves, we need to understand the meaning of power. Let’s say there’s a rich person but he is in need of financial institutions. He needs them to keep his wealth rolling. If he is poor, he is not in need of anyone and is content and living on his own. Power is not having wealth; rather power is not being in need of anyone else. When you are not in need of anyone else, you are stronger than the person who is in need of others even when they have money. This is why Allah mentions things like trusting Allah, and having iman [faith]. The reason these things are mentioned is that when we see that someone trusts Allah, they make themselves self-sufficient; they make it so they aren’t in need of others. When you see a mo’min [believer] or individual, their strength is in the fact that they are not in need of others. But when you desire something of this dunya [world], wealth or a house, you will see that you will always need others in order to achieve that. You will need a loan for example to achieve that. Not everyone can just afford half a million dollars. When you get a loan, you are need of the bank and have to pay the mortgage off. So the more you want, the more you will be in need.
This is why Allah says that things that empower you are your trust in Allah. What this means is very simple. When you trust Allah, then you trust all the decisions that He has made for you. When you trust Him, you believe that whatever He has given you is what is best for you. If He didn’t give you a lot of wealth, then He gave you what is best for you. If it was not what is best, then He would not give it to you. It is only for the kuffar [polytheist] that Allah gives them what THEY want. If they want dunya, [world] Allah gives it to them. For the believer we only get what is BEST for us. If we have trust in Allah, then we know that if anything was better, Allah would do it for us. If what I have is the best, then why do I want something else? You only want something when you are dissatisfied with what you have. When you don’t trust Allah, you feel like Allah hasn’t done right to you. You have to have trust in Allah; and when you recognize that, and then you don’t have desire for anything else. This is power. If anything else was better, Allah would have given it to me. This is done as individuals and as nations, for example, the Islamic Republic being satisfied with what they had and not wanting more.

Question: What is the difference between Allah’s will and our ability to change our situation?

Maulana Baig: Allah does not speak about our financial situation, but our spiritual situation. Allah is raziq [Sustainer] he gives rizq [sustenance]. He is hadi [Guide]; He gives guidance. If Allah gives us rizq, then if He gives us $1,000, we recognize the rizq and use it. As with rizq, He also gives us guidance. Do we use Allah’s guidance the same way we use his rizq. We see that most people don’t. So they understand the physical existence of guidance but not the spiritual existence of guidance. So when Allah speaks about us changing, it deals with our spiritual self and using our guidance to improve ourselves. We have to put in the effort. Recognizing that we are willing to put in our effort, we should ask ourselves how much we are willing to put in for rizq and how much for guidance. Which will we put more effort towards? If we put more effort towards provisions, we see where our priorities lie. If we put it towards guidance, we see where our priorities lie. The evil we have is that we need to check our ego. We need to test ourselves time and time again.

Question: How do we attain the best salaat [prayers], that in which we can fully concentrate on Allah (swt)?

Maulana Baig: One of the things you need to ensure is that you are working proactively for Islam. When your life is a struggle to establish Islam, then you will see that in every prayer you make, your mind is on the prayer. You are actually talking to Allah. If your life is something else, and you just come and pray because it is an obligation, then it is very hard to concentrate because your mind and heart are somewhere else. Your mind must change because your mind will be more on your prayer. Any other advice would be just like taking Tylenol to cure cancer. It won’t happen if your mind and heart are somewhere else. Trying to make your room clean and making sure nothing is around you won’t have any effect. The main thing is what the Prophet said. Allah said in the Qur’an: my prayer and my sacrifice and my life and my death are for Allah. We see that your concentration will be there when you see that you’re in need of Allah, because of the hardships and struggles you are involved in. Then you will see that with this need, your heart will be in prayer. But if you are living for something else and just come for prayer, then you will see that, yes. Give your zakaat, khumas and sadaqah [giving alms], these are good things but they will not cure the disease. If your life is away from Islam, then it will be very difficult. One has to think, if my goals and ambitions are different from Allah, then it becomes difficult. For example if you have a wife but you love someone else, then it’s not going to work with your wife. Physically you are with your wife but your heart is with another person. If your mind and heart are with Allah, then you will see that the real change comes.

Question: What are gnaha-e-kabira & gunah-e-saghiras [major & minor sins]?

Maulana Baig: Look at the book called Greater Sins by Ayatollah Dastagib Shirazi. On the whole, major sins, in the word of the Imams, are sins in which the punishment of Allah is not in question. If you do it, then you are liable for punishment from Allah. Minor sins are sins in which there is a chance for forgiveness. There is a chance that Allah will forgive you for it. But the major ones, you are liable for Allah’s punishment. Everyone should know the major sins. Lying and stealing, and zulm [cruelty] and oppressing, murdering someone, etc., gheebat [backbiting], and all these things that are known to us as the major sins mentioned by Allah - so one should know the effects of such sins so as to avoid them. We need to keep this in mind.

Question: If one wants to become a scholar of Islam, how can one know what to look for in a wife?

Maulana Baig: Anyone who wants to become an a’alim [scholar] has to sacrifice more than others. If you are truly working for Allah’s cause, then you know you don’t have a set schedule, you are always running around. The wife has to sacrifice more; she doesn’t see her husband a lot of times. It’s very hard for a wife to be able to be with an a’alim. It’s very difficult but anyone who wants to take that step should be ready for that lifestyle. She has to make sure she will be happy with that. It’s not like an 8-5 job where you will be home and eat dinner with the family every night and everything will be happy. It’s a choice that one has to make and this is the issue with what happens. It’s not that she has to be more religious than others, but she has to be willing to make more sacrifices than others.

Question: What are the steps for doing tawbah [repentance]?

Maulana Baig: It is narrated that someone said: 'Astaghfirullah’ [I seek God's forgiveness] before Imam 'Ali (a). He said to him: "May thy mother mourns for thee! Do you know what ‘istighfar means? Verily ‘istighfar’ is a degree of the 'illiyyun [people of high station] and it is a word that means six things. First is remorse over the past. Second the resolution not to return to it ever. Third, to return to the creatures their rights (usurped in the past) so that you meet God Almighty in such a state of purity that no one has any claim against you. Fourth, that you fulfill every duty that was neglected by you, in order to satisfy your obligation in respect of it. Fifth, that you attend to the flesh of your body that had grown on unlawful nourishment so that it melts away as a result of grief and mourning and the skin adheres to the bones, after which new flesh grows there between. Sixth, that you make your body taste the pain of obedience in the same way as it tasted earlier the pleasure of sinfulness. When you have done these things then say ‘Astaghfirulllah’! – Nahjul Balagha saying 417

Question: If our children are not listening to us, how do we connect with them, to make them better?

Maulana Baig: We want our children to be stronger than we are, make them strong and good, unlike us. Our weaknesses are of our own character. We want them to have stronger personalities and eman [faith]. When we talk about our days of jahilia [ignorance] as ‘the good old days’, it sends the wrong message to our kids. It was the wrong days when we were fools. It is wrong to talk about and we should be shameful. Instead, we love what we have done. However, it’s not something to be proud of. The way we talk about it will be the foundation for the children to build their ideology. Talk about those things having been done out of ignorance and that they were regretful.
 

Mapping the Global Muslim Population

Compiled By: Syed A. Sarim - Saint Louis, MO

A Report on the Size and Distribution of the World's Muslim Population
October 2009
Shia Populations

An overwhelming majority of Muslims are Sunnis, while an estimated 10-13% is Shias. This report estimates that there are between 154 million and 200 million Shia Muslims in the world today.

Between 116 million and 147 million Shias live in Asia, representing about three-quarters of the world's Shia population (note that Iran is included in the Asia-Pacific region). Meanwhile, nearly a quarter of the world's Shias (36 million to 44 million) live in the Middle East-North Africa.1 Looked at in a different way; 12-15% of the Muslim population in the Asia-Pacific region is Shia, as is 11-14% of the Muslim population in the Middle East-North Africa region. The figures for Shias are generally given as a range because of the limitations in the secondary-source data.

Most Shias (between 68% and 80%) live in four countries: Iran, Pakistan, India and Iraq. Iran has 66 million to 70 million Shias, or 37-40% of the world's total Shia population. Iraq, India and Pakistan each are home to at least 16 million Shias.

Sizeable numbers of Shias (1 million or more) are found in Turkey, Yemen, Azerbaijan, Afghanistan, Syria, Saudi Arabia, Lebanon, Nigeria and Tanzania. Shias constitute a relatively small percentage of the Muslim population elsewhere in the world. About 300,000 Shias are estimated to be living in North America, including both the U.S. and Canada, constituting about 10% of North America's Muslim population.

In four countries - Iran, Azerbaijan, Bahrain and Iraq - Shia Muslims make up a majority of the total population.
 

Countries with More Than 100,000 Shia Muslims

Note: Countries with an estimated Shia population of less than 1% of the country’s Muslim population are not listed. The figures for Shias are generally given in a range because of the limitations of the secondary-source data (see Methodology for Sunni-Shia Estimates). Figures may not sum to totals due to rounding.
Pew Research Center’s Forum on Religion & Public Life • Mapping the Global Muslim Population, October 2009

Footnote 1 The three-quarters figure for Asia was calculated by comparing the middle of the range of the estimates for Asia’s Shia population (about 132 million) with the middle of the range of the estimates for the world’s Shia population (about 177 million). The figure for the Middle East-North Africa was calculated by comparing the middle of the range of the estimates for the Middle East-North Africa’s Shia population (about 40 million) with the middle of the range of the estimates for the world’s Shia population (about 177 million).
 

Ziarat of Aashuraa

Compiled By: Syed A. Sarim - Saint Louis, MO

Peace be on you, O Aba Abdullah! Peace be on you, O son of the Messenger of Allah!
Peace be on you, O son of the commander of the faithful, the forebear of the successors!
Peace be on you, O son of Faatimah, the choicest among the women of the worlds!
Peace be on you, who was martyred while fighting heroically in the cause of Allah, the son of Allah's fearless warrior, you were isolated and had been attacked with a vengeance!
Peace be on you and on those souls who had gathered in your camp, in your journey. I pray and invoke Allah to keep all of you tranquil and restful, for ever; so far I am alive, this is my prayer, and till nights and days follow each other.

O Abaa Abdu I lah! unbearable is the sorrow, nerve-racking is the agony, you put up with, for us and for all the (true) Muslims, crimes committed against you also shocked and unnerved the dwellers of the heavens, one and all.

May Allah condemn and damn the people who laid the basis and set up the groundwork, to wander astray and turn aside from not only you and your family but to take liberties and bear hard upon you.
May Allah condemn and damn the people who tried to obscure and deny your office and status, wilfully neglected your rank and class Allah had made known in clear terms.

May Allah condemn and damn the people who killed you. May Allah condemn and damn the abettors who instigated and had a part in your murder.

I turn to you and Allah, away from them, their henchmen, their followers and their friends,
O Abaa Abdullah, I make peace with those who make their peace with you, I make war on those who go to war against you, till the Day of Judgment.

May Allah condemn and damn the family of Ziyaad and the family of Marwaan; may Allah condemn and damn the group and the tribe of Umiyyah, one and all, altogether; may Allah condemn and damn ibna Marjaanah; may Allah condemn and damn Umar bin Saad; may Allah condemn and damn Shimr;
may Allah condemn and damn the people who celebrate, enjoy, sing and dance on the day of your martyrdom. My father and mother are at your disposal.

Profound is my sorrow for you. I beg Allah, who honored you above others, to be generous towards me on account of you, and give me the opportunity to be with the victorious Imaam, the descendant of Muhammad (blessings and peace be on him and on his children from Allah) at the time of the final and decisive war against Allah's enemies.

O my Allah make me attend to Thy cause, sincerely, in every respect following in Husayn's footsteps, in this world and the hereafter.
O Abaa Abdullah, I come nearer and seek greater intimacy with Allah, with His Messenger, with Ameerul Moomineen, with Faatimah, with Has-an and with you, with the help of your love and patronage, cutting off every connection with those who took up arms against you and killed you. I disconnect all links with those who, in the beginning, took the first steps to take liberties with and bear hard upon you,

I take refuge with Allah and His Messenger free from the guilt of associating with those who laid the foundation for (your suffering), devised and carried out their corrupt plan of action,
boldly gave currency to reign of terror and cruelty to oppress you and your friends and followers; detach myself from them and present myself to Allah and to you,
I (first) seek greater intimacy with Allah and then with you to win your love and patronage, and to make friends with your friends, cut off all links with your enemies, and with those who planted the seeds of hostility against you, and reject and discard their associates, their followers and their friends.

I make peace with those who made their peace with you, I search out and confront those who waged war against you, I make friends with those who stood by you, I strive against those who came in conflict with you, therefore, I make a request to Allah to acquaint (me) with the awareness that perceives you and your friends, to set me free from the corrupting influence of your enemies, to make me keep company with you it, this world and in the Hereafter, stand firm beside you and follow your footsteps closely in this world and in the next world.

I beseech Him that He helps me to reach your highly praised station, given to you by Allah, (to meet you), that He provides me the opportunity to fight for justice and fairplay alongwith and under the leadership of the rightly guided guide (in your progeny) who surely will come and speak the truth.

I beseech Allah in the name of your right and the purpose He assigned to you, that He overwhelms me with grief in memory of your sorrows, more than the personal grief that torments any one who is in great agony, sorrows which have no parallel and overshadow all calamities that took place in the history of Islam, for that matter, through out the whole universe.

O my Allah, in my on the spot situation, treat me like him (or her) who obtains from Thee (Thy) blessings, mercy and forgiveness.
O my Allah, bring me to life again, after death, in the place Muhammad and his "Aal" (children) are dwelling, and make me depart from this world like Muhammad and his "Aal" (children) had left,
O my Allah this day is a day of rejoicing for the "Bani Umayyah",
the herd of hardened criminals, the eternally damned and accursed group, a fact that had been made public by Thee and by Thy Prophet (blessings of Allah be on him and on his children),
who, in every place and at all occasions, drew attention of people to this truism.
O my Allah condemn and damn Abu Sufyaan, Mu-a'awiyah bin Abu Sufyan, Yazid bin Muwa'awiyah and let it be an everlasting curse upon therr from Thee.
Today the descendants of Ziyaad and Marwan make merry, laugh and dance because on this day they killed Husayn (blessings of Allah be on him).

O my Allah, therefore, doubles up the curse Thou bring upon them and also the punishment Thou decree for them.

O my Allah, I seek nearness to Thee today in this frame of mind, cutting off all links with them for the _rest of my life, denouncing them because of my love for Thy Prophet and his children, peace be on him and them.

O my Allah condemn and damn the first tyrant who unjustly and wrongfully usurped that which rightly belonged to Muhammad and the children of Muhammad, and bring curse upon those who, after him, followed in his footsteps.

O my Allah condemn and damn those conspirators who vexed and harassed Husayn, showed eagerness, agreed mutually, and joined hands to kill him. O my Allah bring curse upon all of them.
Peace be on you, O Abaa Abdullah, and on those souls who came to your camp to put themselves at your disposal.

So far I am alive and the days and nights follow each other I invoke Allah to send blessings on you for ever and ever.

May Allah not make my this pledge of close association, physical as well as spiritual, with you the last fulfillment.

Peace be on Husayn, and on Ali son of Husayn, and on the children of Husayn, and on the friends of Husayn.
O my Allah, let the curse I call down on the head of the first tyrant stick like a leech; and stay put for ever on the first, then the second, the third and the fourth.

O my Allah damn and call down evil on the fifth, Yazid son of Mua'awyah, and bring a curse upon Ubaydullah bin Ziyaad, ibna Marjanah,
Umar bin Saad, and Shimr, and on the descendants of Abu Sufyaan, on the descendants of Ziyaad, on the descendants of Marwaan, till the Day of Judgement.
O my Allah! (All) praise is for Thee (alone); praise of the "Ever-thankful to Thee", who glorify Thee whatever come to pass. (All) praise is for Allah for my deepfelt intense grief.

O my Allah make available for me the recommendations of Husayn on the day I present myself before Thee, let me stand firm in safety before Thee on account of my sincere attachment with Husayn, along with him and his comrades, who sacrificed everything they had (heart, mind, soul and life) for Husayn, peace be on him
 

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