Message of Thaqalayn
Volume:12 Issue: 3, Autumn 2011

In the previous part of this series, the qualities of God, such as His kindness, forgiveness, knowledge, and richness were explained in addition to the assured All-embracing mercy He has made incumbent on Himself, especially for those who qualify to receive it in their spiritual path. In this part, we will study the role of God’s mercy as seen in the Qur’an in making various arrangements for our survival and convenience on Earth, such as creating the stars, maintaining the sky, and delivering us from misfortunes. God’s mercy also plays a part in human guidance as He sent humankind messengers with the impeccable qualities of empathy and gentleness. Indeed, God has provided humanity with infinite blessings in all aspects of their lives; it is our duty to appreciate and use them wisely in order to gain His pleasure and ultimately emerge as His vicegerents.

Du’a, the Arabic word for supplication, is the calling of a servant to His Deity. Summoning to God is highly encouraged by the Ahl ul-Bayt, as du’a is considered to be the essence of worship. But what exactly is sincere supplication, and what do we achieve from it? How do we ensure a response from God, and what prevents a du’a from being answered? This article explores the stages of a sincere supplication, as well as explaining its importance, etiquette, and conditions to enable one to acquire moral virtues, improve one’s self-discipline and intellect, add brightness to the heart, and above all, achieve nearness to God.

Imam Ali ibn al-Husayn was a living embodiment of ‘Ashura as he witnessed his father, brothers, and companions cruelly massacred on the plains of Karbala.While having to live in such sorrow, the Imam lived through a difficult era as he strove to mend the socio-political conditions of his society. Throughout these events, Imam Sajjad tried to prevent corruption, as the rulers inhibited the spread of Islam through crowd manipulation. He also accomplished his role as a guide and benefactor by teaching Islamic principles, emphasizing the concept of Imamate, resisting moral corruption,looking after the needy, and setting slaves free. His role as a spiritual guide through his practice of continuous prayers gained him the title Imam Sajjad (The Prostrating Imam) and resulted in a collection titled Sahifah al-Sajjadiyyah (The Psalms of Islam). This article offers a brief biography of the Imam, a brief history of the events after ‘Ashura, and the Imam’s accomplishments in reviving the Muslim community.

Mourning is grief of the loss of a loved one and the expression of this grief varies from culture to culture. One who loves the Ahlul Bayt and holds sincere sympathy for any oppressed victim mourns over the loss of Imam Husayn and the 72 members who accompanied him during the tragedy of Karbala. Various hadiths emphasize on the value of mourning for the martyrs, both publicly and privately. One way is to express extreme grief over this tragedy as well as acknowledge Imam Husain’s virtues and strive to emulate him as he proved to be the perfect exemplar. Consequently, the mourner receives bounteous rewards, both in this world and the next. In this article, I offer the outcomes of mourning for Imam Husayn (a) using evidence from Qur’anic verses and passages from Ziyarat ‘Ashura. Acknowledging the valiance and sacrifice of Imam Husayn and his companions and displaying inner and outward sorrow for the tragedy helps one attain divine mercy, divine forgiveness, and companionship with the Ahlul-Bayt in this world and the next.

The Battle of Karbala is one of the most significant events in Shi‘a history. Since the purpose of literature is to allow one to empathize with the lives of exemplary people and perceive significant historic events, there have been countless poets who strove to illustrate the persona of Imam Husayn and the battle of Karbala. This paper seeks to describe genera within Shi‘a poetry pertaining to the tragic experience of Imam Husayn and his family members and companions on the plains of Karbala. The specific genres include Husayni, Karbalai, Ashurai, and Ashura-oriented literature.

Fatima bint Hazam, or Umm ul-Banin, was known for her noble lineage, upright morals, and enduring devotion toward the Ahl ul-Bayt. After having been wed to Imam Ali (a) and raising his children after the death of his first wife, Lady Fatima (a), she displayed excellence in her responsibilities as a wife and mother of the orphaned children. She favoured the Imam’s children over her own,and this was especially seen as she was more grieved upon the news of Imam Husein’s martyrdom than of the death of her own four sons who were martyred with him. It was after the tragedy of Karbala that Umm ul-Banin undertook the role of publicizing the event, conveying the message of the noble martyrs, and perpetuating the path of Imamate through her sermons, elegies, and lamentation.

In Part I of this series, the concept of Imamate as one of the five principles of Shi‘i Islam was discussed, as well as the characteristics that qualify a person for the role of an Imam. Indeed, Prophet Muhammad (s) emphasized on the necessity of holding fast to the Qur’an and the Ahlul Bayt after his departure from this world. The first part ended with a discussion about the meaning of the “Ahlul Bayt.” In this part, more narrations are cited to provide a description of the Ahlul Bayt. Narrations from Sunni texts will also be used to reveal the authenticity of the twelve successors and their role of upholding the religion of Islam after the Prophet’s death. The differences between Sunnis and Shi‘as with regards to whom these twelve successors are will be explained. These hadiths and explanations will be offered to further clarify the term Imam -according to the Shi‘a- as a person who is a divinely appointed leader, one who displays infallibility and is unsurpassable in both knowledge and piety.