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Contents

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We would like to express our gratitude to those who contrbibuted toour magazine. This magazine aspires to convey the message of ImamAl- Hussein to all the world informing people what they should knowand investigate about Imam Al-Hussein and his blessed movement.

R e v i v a l i s mHussein

General director

Muhammed H. Al-ammidyeditor-in-chief

haidar M. Al-manqoshi

managing director

sami Jawad

Editors

sabah Jasem

Hussein NaàmaSafa'a Al-saàdiAli AL- jubouriart designers

Muhammed AL-kelabyHussein Al-Asadichecked by

Dr. M-r Fakhr rohani

photography

Ammar Al-KhaldiRasul Al-awadiHassanin Al TuaàmaMobile

(964) 780 1950850

Tel-

+964 32 325194+964 32 321776

E-mailg @ . g

w w w . i m a m h u s s a i n . o r g / m a g

Al-Qibla Gate clock

16

The Month of plea sure

30

Al-Hussein around the world

34

Muslim b Aqeel

48Literacy: AGlobal problem


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Islamic media has a critical mission to

ful ll. Islamic media will face many trou -

bles to push ahead their thoughts andto reach the target audience and peoplevia various tools, e.g., satellite channelsand publications. This is because of the weakness on the media side; how-ever, the global channels and magazinesseem not to encounter problems when itcomes to popularization of their thoughtsand what they wish to spread their ideasand ideals for all people. They can eas-ily legalize such spread of their thoughts.The Western media describes the Is-lamic media as being a narrow-sightedtype of media because they consider itnot open and inviting to the world.

It follows that theIslamic media suffers

from several problems. This is because of its limited rules. In spite of its dealing with

global rules (justice, parents' rights, call forgood things and others), it must deal, withno barrier, with various modes of thoughtsand religions to reach its target audience.While the Islamic media in general, andthe satellites channels in speci c, make anachievement. This is because of choosingthe principle of selective exposure whichmeans the information acquirement throughencountering with some selected ideas. Inconsequence, the readers and followersneed to choose their favorite materials fromwhatever is presented to them.

3Hussein Revivalism

Editorial


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Sabah Jassim

Our Identity

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Human beings have followed severalways of development since the begin-ning of the human civilization. Theseefforts have been all in quest of nd -ing out the ideas to control economyand social life. However, extremismlater occupied a great deal of devel-opments in the human intellect ascompared with the humanitarian andspiritual aspects.

While Western civilization created

"the priesthood", the southern civiliza-tion made "Su sm", and both of themproved to be the odds for the particu-lar type of "moderation" advocated byIslam and considered the approach tolife as precious.

suf sm means of "priesthood,". It de -pends on the suppression of instinctsand tendency to worship in isolationis absolutely the community will clearthe disadvantages of that, and t withthe description of "Su sm" which isa kind of exaggeration. This way hadbeen chosen by Some Muslims, be-lieving that asceticism in this world isthe only way to God.!

There are many verses in the holyQur'an that call for moderation. Theyindicate that Islam is the right ap-

proach because it makes a balancebetween the peace-keeping instinctsand suppressing them. This is a case inpoint with priesthood and the generallyWestern trends of society. It follows thatasceticism in the world in a way makesa person naked of all requirements of adecent life, as it is the case with the Su-

s.

The Prophet Muhammad stressedon living with people and sensing theirneeds and concerns. He emphasizedeliminating their seclusion, and lack of

nding the right direction, and makinga decision of not practicing extremismand exaggeration.

The Prophet of Allah said: "The best

people are those who bene t others.",that "The best religion is the simplestone.", that "Allah will be pleased withthis nation's comfort and will detest itshardship. "

This is also the view of Imam `Ali, theguardian and rst successor to theProphet of Islam, in his speech, remark-ing "It is not asceticism that you haven'tanything but asceticism that thingdoesn't owned you) ."

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A delegation from the

Secretariat of Imam al-Husayn's Sacred Sanctuary

participated in the Peace

Conference in Baghdad.

It was a meeting arranged

by the Commission of

Endowments, Donation and

Religious Affairs of the IraqiCouncil of Representatives

in cooperation with the U.S.

Institute of Peace in Baghdad.

Many Iraqi political, religious,

academic, and literary

personalities participated in

the conference. The slogan

of the conference was "the

role of religions in promoting

peace and security". Therest of participants consisted

of Muslim and Christian

communities in Nigeria, and

the representative of the

commander of the U.S. forces

in Iraq. In addition, ve

research papers

were delivered by

specialized professors

in the Iraqi universities on the

role of religion in peacemaking

in Iraq.

Dr. Ayad al-Samarrai, of

the Iraqi Parliament, his

deputy, Khaled al-Attiya,the representative of

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Ms. Hana Al-Tai

Report: Ali al-Jubouri

Muslim scholars, and

the representative of the

Iraqi Christian community

delivered talks about the role

of religion in the process of

keeping peace and security

in Iraq. The representatives

of Muslim and Christian

communities in Nigeria talked

about their experience to

strengthen relations between

people and what had

happened to them in terms

of intimacy and love, after a

long struggle of hostility andsectarian ghts there.

Ms. Hanna Ta'i, the

Vice Chairperson of the

Committee of Endowments,

Donation and Religious

Affairs of the Iraqi Council of

Representatives, said thatthat conference was aimed to

promote widespread interest

by and among government

agencies, and religio-cultural

institutes because it would

shed light on the role of

religions in promoting peace

and that it was not to curb the

freedom of rights. Rather, it

was through dialog, exchange

of views, and considering of

the rights of others.

Sheikh Ali al-Fatlawi, head

of the delegation of Imam al-

Husayn's Sacred Sanctuary

emphasized on everybody's

respect for religious symbols,

rituals, and the sacred objects

of all religious denominations

in Iraq; he addressed the Iraqi

government and urged them to

apply the principles of harmony

and peace-keeping between

the Iraqi communities. Al-Fatlawi was explicit in that "The

politically critical situation and

the clash of political parties

in Iraq may not contribute to

achieve and materialize such

claims unless we all work

from this moment on the

humanitarian side. If we follow

percept of the speech of Imam

Ali that people are divided up

into being either your brother in

religion or like you in creation,

we shall have taken a positive

step toward achieving unity

and peace."

In an interview with

the magazine HusseinRevivalism, Rev. James, the

representative of the Nigerian

Christian community, said

"My participation in this

conference was to introduce

my services to the Iraqi people.

This conference achieved theprinciple of peace between

one people. It is a mixture of

different ideas from different

sects to give a humanitarian

message to the peoples of the

world, including our brothers in

Nigeria."

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Reports


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Wooden pulpit(minbar) dateback to Ottoman period

Maintenance of the wooden

minbar was completed by the

maintenance section of Imam Al-

Hussein Museum in the Sacred

Sanctuary of Imam al-Hussein.

According to an expert's views,

it dates back to the Ottoman pe-

riod. The minbar has been con-sidered as a piece of Islamic art

available in the modern age.

Sayyid `Ala' Diya' al-Din said

"The maintenance section at

the Imam al-Hussein Museum

completed restoring the wooden

minbar which consisted of 25

pieces". He further explained that

it was designed in a way installa-

tion hyperbolic.

He added that the wooden

minbar dates back to 1257 A.H./

1841. It was made by hand. The

platform of the minbar had been

donated to Imam al-Hussein's

Sacred Sanctuary by one of Mus-

lims leaders.

Antique pireceived fr

Imam al-Hussein's Museum

received an antique piece from

a Kuwaiti donator. Muham-

mad Khalef al-Razmi said that

the antique piece was made of

deer skin on which the Quranic

Sura al-Qalam was transcribed

and on the verso the Sura Taba-

rak is inscribed without any dot

inserted. Salah Ali, the ownerof the antique piece added that

he had paid a visit to Imam al-

Hussein's Sacred Sanctuary in

the month of Safar. Thereupon,

he decided to donate that pre-

cious piece to Imam al-Hus-

sein's Museum.

8Hussein Revivalism

News


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Imam Hussein Holy shrine included three huge similar clock.

The rst one was facing western side and the second one was

from eastern side that destroyed because of the reconstruction of

the outer walls of the sanctuary . The third, remaining clock is that

which facing Al-Qibla Gate. The age of platform is more than one

hundred year, which contained the old clock.

Description

The clock looks like wooden box (44 m) that include the Ger-

many machine. It has power steel crowbars.

Murtdah Al-Amree (the supervisor on clock) said:

This isn't the old clock but it replace forty years ago . Unknown

donators have given it to Imam Hussein Holy shrine and put it

inside the platform. Its work depends on an eclectic that carries

the weights.

The new shape

Because of the importance time to civil who live in the vicinity of

Imam al-Hussein holy shrine. It made with four faces, connected

to single machine. In the way, the clock faces people in four direc-

tion.

ece wasom Kuwait

Al-Qibla Gate clock isa Historical landmark

9Hussein Revivalism

News


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(peace be upon him)?!Several sects of Muslims deal

with personali es and historical

events. They may hold contra-

dictory beliefs and a tudes

to the principles of Islam and

Muslims, yet some of them

believe in Imam al-Hussein and

consider him as the Infallible

Imam whom must be followed.

This is because he represents

Islam, for he sought his revolu-

on against Yazid to be only the promo on of noble virtues

and preven on of vices as well

as a fundamental reform in

the ummah of his grandfather,

the Prophet Muhammad, and

his father, Imam `Ali. Some of

them believed that Yazid was

the successor (caliph) to the

Prophet Muhammad and had

jurisdic on over all Muslims; in

consequence, whoever man-

aged a revolu on against him

was indeed wrong in their

view, even if such a person was Imam Al-Hussein. While Yazid

repeatedly infringed the human

rights and murdered several

people, a third group believed

otherwise. They held that both

Imam al-Hussein and Yazid

were right and had the right to

ght for rescuing the religion

of Allah; nonetheless, this was

the strangest and most danger-

ous posi on. How can two such

di erent extremes (in a tude

and principles) be united?

On the eve of Ashura, the

10th of Muharram 61 AH/ 680

AD, the tents of the camp of

Imam al-Hussein were full of

men who were staunch believ-

ers in Allah and in Imam al-

Hussein's revivalism and revolu-

on. Some of them were busy

with praying and others reci ng

theHoly Quran. While the tents

of the camp of Yazid were lled

with the people whom had no

care and concern for the man-

kind and humanity. Since the

martyrdom of Imam al-Hussein

in the Ba le of Ashura, the fol -

Why Imam Hu

10Hussein Revivalism

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lowers of Imam al-Hus-

sein have been trying to

hold and propagate the

rituals of the Ahl al-Bayt

in a variety of ways. They

do so by feeding people,

taking part in the various

commemora ve ses -

sions and shedding tears

over the a ic ons hap -

pened unto their leader,

viz., Imam al-Hussein. It

is in this way that every

rite performed will keep

the ame of that global

revolu on alive. It is a

revolu on not for cer -

tain limited sectors but

encompassing all the

world without dissemina-

on because it is to rescue the

general human rights. On the

contrary, the followers of Yazid

symbolized injus ce, tyranny,

terrorism, abuse, and encroach-

ing upon the rights of others.

Therefore, Ashura is s ll

regarded as an open ba le be -

tween good and evil. To those

who revere Ashura, their heroes

nd expression in the Divine

prophets and messengers who

culminated their reform move-

ments in Imam al-Hussein's

sein

eternal revolu on. This is be - cause he sacri ced himself and

his family to rescue and safe-

guard the religion of Allah and

to maintain the dignity of the

humanity.

By Sayyid Hasan Al-Hashmi


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On the afternoon of the Tenth of Muharram, 61 A.H and after all the companionsof Imam al-Hussein were slain , al-Abbas came toImam and said My lord, I cannot stand the criesof the children, who are dying of thirst. I cannottolerate the evil actions carried out by these evilpeople, either. Allow me to bring the childrensome water. Imam Hussain allowed him to goto fetch water, and al- Abbas understood that itwas permission for ghting. He took a skin askto bring water with, and he attacked the enemy,forcing his way to the River Euphrates. He wasable to get water to the camp. But the skin wastoo small to satisfy their thirst. The children askedfor water again. He asked for permission again,but Imam Hussain did not allow him. He onlyallowed him to go and fetch some water again.He asked him to pay farewell to the children and

family. He headed towards the enemy army.Nobody had enough bravery to face him. Al-Abbas chased them and killed many of them.Many ed away. He could reach the river again.He was extremely thirsty, therefore, he wentdown of his horse and he took a handful of waterto drink, but he remembered his brother and hisfamily and threw the water away. He lled theskin, and headed back to the camp. Ibn Sad

called upon all his army to prevent al-Abbas toreach the camp. One of the enemies hid himself behind a tree and attacked him and cut off his

right hand. al- Abbas continued toght with his left hand. They gathered

around him and cut his left hand. He

took the skin ask with his teeth soas to take it to the thirsty childrenand women. An arrow pierced theskin, another arrow struck his eye. Aman hit him on his head with an iron

rod. al-Abbas now fell down and shouted Oh,brother, Abu Abdillah, help me! That was the

rst time he called him (brother). He used to callhim(My Lord).

When Imam Hussain came to rescue him,al-Abbas did not recognize the Imam, and hethought him an enemy coming to cut his head.Therefore, he asked (the man) to wait until theImam comes, so as to say goodbye to him. ImamHussain wanted to take him to the camp, but al-Abbas refused that. When the Imam asked himfor the reason, he said he was extremely ashamedbecause he couldnt ful ll his promise for thechildren and women-to bring them water.

That was al-Abbas with his great sacri ce.Peace be upon him on the day he was born, andon the day he was slain and on the day he willbe raised to life.

Dr. Hameed Hassoon Al-Masudi


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The problem of raising teenag-ers is one of the problems thatconcern the specialists in this eld.Children usually stay under theirparents control till a certain age,but the parents often misuse thiscontrol. The parents later regretit after their children leave theircontrol whether by marriage, mi-gration or education. So it is veryimportant for these parents to give

this subject plenty of time and at-tention, knowing that a righteousson would be like an everlastingcharity which would bene t themafter death!

There are factors that in uencethe growing teenager and his be-havior. Some of them are internalfactors like hereditary character-istics and mental structure. Obvi-ously while these factors vary fromone member of a family to another,that doesnt imply fatalism in de-termining human behavior. Otherfactors are environmental factorslike parents or corrupt relatives

behavior, friends, scholastic envi-ronment, and nally different me -dia that have often become devil-ish tools to corrupt our children.

Some parents, as we can see,do not know who their childrenfriends are, and what orientationsand inclinations they have whenthey are in fact those who outlinetheir children behavior. We haveoften seen parents giving all theirefforts, psychological and intel-lectual, to raise their son on goodmanners untill the age of eigh-teen. But one red night, one tripto suspicious places, or one cor-rupt company turns this son up-

side down, and what a great loss!For this reason it is necessary tostart strict and full monitoring overthe children, as long as this cankeep them from evils, by watch-ing whom they accompany, wherethey go and what they do.

One practical recommenda-tion in this matter is constructivedialogue. Youth nowadays havewide knowledge and awareness,

and good analytical abilities inpolitics, economy, culture, and soforth. When the social sphere isfull of imported thoughts, cul-tural corruptions and mercurialconcepts that can be missed, itis our duty to help the youth wholive in a kind of intellectual confu-sion, output of this intellectualfreedom, primarily by openminded discussion, insteadof clashing or cursing withcorruption and unbelief. Thislatter method would lead themto stubbornness and insisting ontheir attitudes, even just as a chal-

lenge. There is aninsightful hadiththat is explcit: Never raise yourchildren the way you raised be-cause they were created for a dif-

ferent time than yours.Another practical recommenda-tion for the parents is to establisha friendship with their childrenand to avoid the roughness that iswidespread in eastern societies.This friendship would encouragethe son to discuss his problemsand concern with his parents, theones who know what is good forhim, instead of strangers. Thefather should himself select themost suitable group of friends forhis son like those who come fre-quently to the mosque, before theson would choose the bad ones.

Another important recommenda-tion for the parents is to show theirlove, affection, satisfaction withtheir children to keep away fromaccusation and mistrust which willmake them lose their self-con -dence. The father who notices

any good sign of this son shouldtake advantage of this chance andtry to encourage him, praise himand reward him. It is well knownthat reward is a motivator even foradults, a fact that is consideredalso in urging recommendable ac-tions by the Divine Law

Scientifc PrinciplesforRaising Teenagers


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The prophet muhammad in the eyes of world

Applying the ethical standards of scholarly research, an honestenquirer will certainly admit that the Prophet Muhammad has sincebuilt for his followers the basics of knowledge and the way of abrand new civiliza on. It was the impetus behind making a strongna on established and their spread of the universal principles of knowledge, science, civiliza on, and ethics to the whole world. Theworld witnessed the contribu on of the Islamic civiliza on in An -dalusia to Europe and to the humanity in their scien c revolu on .

With the above point of departure, how couldn't the Prophet Mu-hammad be regarded as a man of knowledge and civiliza on, whilethe rst word of the revela on he received from the Almighty Allahwas a command to READ? In addi on to the above, there is asura chapter' in the Holy Qur'an named The Pen, as the essen alutensil for gaining knowledge created by Allah. He was the man of a na on that created an advanced civiliza on with xed assets. Noone except him was able to change an ignorant, violent, and im -moral na on to a na on of ethics that have been leading the escorteduca on and science .

The Prophet Muhammad was able to nd an escape for his na onfrom darkness, awkwardness, oppression and aggression to the lightand promo on. He built the basics of a great civiliza on that madea balance between the needs of the soul and those of the body. Hehelped his followers to lead the world for several decades so long asthey were s cking to these basics .

Professor Yoshiodi Cousin - Tokyo

The greatest event in my

life is that I studied the life

of the messenger of Allah

and Irealized that hisgreatness and immortality

.Karl Marx

Muhammad is the greatest

man in the world , and

his religion is the most

complete religion.

M.K Haidar

The Prophet Muhammad:the Man and Symbol of Knowledge and Civilization


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Leo Tolstoy

There is no doubt that

The Holy Quran is

from Allah and there is

no doubt to prove themessage of Muhammad.

Barthlmy Heller

No messages through history

remained his full letter

without distortion expect the

Holy Quran that has beenpassed on by Muhammad.


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for the Followers of Ahlu Al-bayt (pbuh)

T h e M o n t h o f p l e

a s u r e

Muslims usually depend on

the Hegira calendar which isbased on the exodus of theProphet Muhammad from

Mecca to Medina. One of the

famous months in the Hegiracalendar is the month of Sha-ban (Arabic Shaàban) which is

distinguished by its honors andblessings. The Prophet of Mu-hammad used to fast this monthbecause of its blessings.

In addition to its own numer-ous blessings, the month of Shaban is an opportunity for anumber of religious ceremoniesand the birthday anniversaries of the Ahl al-Bayt members. Thethird of Shaban is the birthdayof the third Infallible Imam al-Hussein b. Àli, fourth day is thatof his step-brother al-Àbbas b.


Religion


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Sabah Jassem

Àli and the fth day is that of the fourthInfallible Imam Àli b. al-Hussein.

No doubt, one of the greatest of all religious ceremonies is the birthdayanniversary of the 12th Infallible Imamal-Mahdi in the middle of the month.

The ceremony is celebrated by all thefollowers of the Ahl al-Bayt.

On these days, both of the two holy

sanctuaries (of Imam al-Hussein andal-Àbbas b. Àli) in the city of Karbalaare sites for holding the festivities of celebrations. At these two places are

held the annual international festival

of the Spring of Martyrdom. Many schol-ars attend this annual festival from manycountries, particularly from European andArab countries.

These festivities make a good ground for

the Muslims' religious covenants. In theseceremonies many Muslims strengthentheir social relationships by visiting theirrelatives and friends. It is a means to re-store the social connections amongstMuslims and to answer this Islamic call.


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1-The child has a right on the

father, while the father too hasright on the child. The right of

the father on the child is that the

la er should obey the former

in every ma er save in commit -

ng sins of Allah, the Glori ed,

while the rights of the child on

the father is that he should give

him a beau ful name, give himgood training and teach him the

Quran

2- Speak so that you may be

known, since man is hidden un-

der his tongue

3- The greatest defect is to

regard that defect (in others)which is present in yourself.

4-During civil disturbance

adopt such an a tude that

people do not a ach any impor -

tance to you - they neither burdenyou with complicated a airs, nor

try to derive any advantage out of

you.

5-He who is greedy is disgraced;

he who discloses his hardship will

always be humiliated; he who has

no control over his tongue will of-

ten have to face discomfort.

6-Avarice is disgrace; cowardice

is a defect; poverty o en disables

an intelligent man from arguing

his case; a poor man is a stranger

in his own town; misfortune and

helplessness are calami es; pa -

ence is a kind of bravery; to sev -

er a achments with the wicked

world is the greatest wealth; piety

is the best weapon of defence.

7-Submission to Allah's Will is the

best companion; wisdom is the

noblest heritage; theore cal and

prac cal knowledge are the best

signs of dis nc on; deep thinking

will present the clearest picture of

every problem.

8-The mind of a wise man is the

safest custody of secrets; cheer -

fulness is the key to friendship;

pa ence and forbearance will con -

ceal many defects.

Selctions form Nahj Al-Balagha


Books


19/52

The Doctrine of ImamateWe believe that Imam-

ate is one of the fundamentalsof Islam (Usul-al -din ), and thatmans faith can never be com-plete without conviction it. It iswrong to imitate our fathers,family or teachers in this matter,even if we respect them, for it is

just as necessary as rationallyto consider the Imamte as it

to consider Tawhid (monothe-ism) and Nubuwwah (prophet-hood). If a man does not be-lieve in it and supposes that it isnot a fundamental of Islam, heshould, nevertheless, examinethe concept of the Imamte, if only to absolve himself of re-sponsibility in this matter. Thereason for this consideration isthat, since we do not receivecommands concerning our re-ligious duties directly from Al-lah. We must refer in this mat-ter to someone in whom wecan trust, by following whomwe may be sure that we will notbe held responsible by Allahfor having committed errors.According to our belief, themembers of the Household of

the Prophet ful ll such require -ments.

We believe that, just asit is necessary for Allah to sendsomeone as a prophet, so it isalso necessary for Him to ap-point an Imam. It is necessarythat at all times there shouldbe an Imam to represent the

prophet, and that he should per-form the duties of the Prophet,such as guiding the people, andshowing them the way of good-ness and prosperity in this worldand the next. He ought also tohold the highest position as apublic authority in all aspects of peoples lives, so that he maycause justice to increase amongthem and eliminate enmity andoppression from between them.The Imamate is therefor a con-tinuation of the prophethood,and the reasoning which provesthe formers necessity is thesame as that which proves thelatters.

It is for this reason that wemay say that the appointment

of someone as Imam can onlybe accomplished by the Willof Allah through the prophetor through the previous Imam.People cannot choose some-one as an Imam because theyhave no authority to do so,and, should they seek to de-pose him: He who dies with-out knowing the Imam of histime, it is as if he dies in Jahi-

liyyah (the time of ignorance).It will be seen from the abovethat it is impossible for thereto be a time without an Imamappointed by Allah, and that itmakes no difference if humanbeings deny him or not, helphim or not, obey him or not, orif he is absent from peoplessight. Just as the Prophet wasabsent from people in the caveand in the mountains pass*, isit possible for the Imam to beabsent. It also makes no differ-ence, logically, if the absence islong or short.

Allah has said: And thereis a guide for every people.

(Holy Quran 13: 7)

www.Azzahra.in


Books


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Preparation for

The aim of this remembrance (admonition) is tocreate fear of Almighty God through these Holyverses and thereby to make ourselves ready forthe events to come. So, make arrangements forprotecting yourselves from the fears and frightsabout which you have read, for example, thethree of four matters just mentioned.


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the Future

By: Al-Sayyid Abdul Husain Dastghaib

Precaution in a worry way. Theydo not understand the reality. If we want to prepare for the future(Hereafter/the life after death)what is the way to be safe there?Is it to deposit amounts in banks?Is the life span of fty years (evenless in some cases) so insigni -cant that the man should spendthis precious period and time of his life only for gathering wealthand then go away leaving it allhere! This is sheer ignoranceand non-sense. Is one to remainhunger materially after death sothat he should collect more andmore wealth and money)! How

many people have you met whohave died of hungry?Yes, of course, if there is a

famine, hunger may be one of the reasons for people's deathwhich has been destined. But, innormal conditions, no one's fu-ture is in danger of starvation todeath, however long his age. It is

so because, God the Almightyhas guaranteed sustenance foreveryone: Wa Fis SamaaLaHaqq (Surah Zaariyaat: 51, V:22-23)

Translation: And your suste-nance and whatever is promisedto you is in the heaven (sky). So,by the Lord of they sky and theearth, this is quite true.

He provides sustenance to ev-ery animate being and He willcontinue to do so.

Wa Maa MinRizquhaa (S.Hood: 11, V: 6)

Translation: And there is noneamong those walking on earthwhose sustenance is not for Godto provide.

But, in the matter of Hereafter(after death) it is ordered withemphasis and encouragementand warning also that every onemust worry before reaching thedangerous place (Hereafter) andmake advance arrangement forit. Man must try and make efforts

so that he may not stand empty-handed in the grand gathering(for giving accounts) in Mahshar.

The True Savings Account IsWith God

All of us say that God is Kareem(Bountiful and Generous). Quite

true. But if we really considerHim bountiful then why do wenot regard Him so in the worldly(material) matters. (Why do wemake so much strenuous effortsin the worldly affairs, especially inthe matter of sustenance)? Thisshows that what we say is notbased on a real conviction. Weare not truly convinced (beyond

any doubt) that God is Bountiful(Kareem).

If you, really and factually wantto make arrangements for yourfuture (after death) then youshould open your 'Saving Ac-counts' with God. These prayersand expresses for the poor(sadaqaat/khairaat/charity) areyour savings which are beingcredited to your account withGod and the Generous God pro-tects it in a better way and alsogives its better reward on theDay of Resurrection and even inthis world also.

Wa MaaAjraa (Surah Muz-zammil: 73, V: 20)

Translation: And whatevergood deed you will present toGod (for you) you will get its bet-ter reward with God.

The Lord of the Universehas, in the Holy Quran, told HisProphet (s.a.w.s.): Warn My ser-vants about the events of future

(Hereafter). Now all of us knowvery well that all of us have toface a Day which will be full of hardships and dangers and anxi-eties.


Ar cles


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1- THE RIGHTOF THE POSSESSOR OFAUTHORITY

The right of the possessor of authority is that you should know that God has established you as a trialfor him . God is tes ng him through the authority God has given him over you .And you should sin-cerely provide him with your advice .And you should not quarrel with him while he has full dominanceover you ,for thereby you cause your own destruc on and his ,too .And you should be humble andcourteous for his gi s to a ain his sa sfac on with you ,so that he will not harm your religion .Andyou should seek God >s help in this regard .Do not oppose his power and do not resist him .Should youdo so ,you would have disobeyed him and disobeyed yourself :thus

exposing yourself to encounter his evil and expose him to destruc on by you .Thus you will deserve tobe considered to be as his assistant ac ng against yourself and as his partner in what he does to you.And there is no power but in God .

2-THE RIGHTOF THE TRAINERTHROUGH KNOWLEDGE

And the right of the one who trains you through knowledge is glorifying him ,and respec ng his meet-ings ,and listening well to him ,and being responsive to him ,25 and helping him for yourself in theknowledge that you need by freeing your mind for him ,and presen ng your understanding to him,and purifying your heart for him ,and xing your eyes on him by means of abandoning leisures anddiminishing lust .And you should know that regarding what he teaches you ,you are considered as hismessenger to teach when you meet the ignorant ones .Therefore ,it is binding upon you to renderon his behalf properly ,and not cheat in the ful llment of his mission ,and strive to deliver what youundertake .And there is no power but in God .

3 -THE RIGHTOF THE TRAINERTHROUGH OWNERSHIP

And the right of him who trains you through26 ownership 27 is similar to the right of the possessor of authority over you . Except this one has a right which that one does not :being that you are bound toobey him in every ma er ,whether small or big , except for what would lead you to abandon incum-bent rights of God ,or in what would intervene between you ,his rights and the rights of the people. And once you ful ll them ,you can commit yourself to his rights and engage in ful lling them .Andthere is no power but in God .

Message of Rights


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23/52

Migration to non- Muslim countriesRitual Purity & Impurity Part1

General Rules

1. A well known religious law says:Everything is ritually pure for youunless you come to know that it isritually impure. This law declareseverything to be pure unless one be-comes sure a par cular item has be -come impure. And as long as you arenot sure that it has become rituallyimpure (najis), it is to be consideredpure and you can apply all the rulesof purity to it without any hesita onor doubt.

2. The Ahlul Kitab (that is, the Jews,the Chris ans and the Zoroastrians)are ritually pure (tahir) as long as youdo not know that they have becomeritually impure (najis) by coming into

contact with an impure object. Youcan follow this ruling when dealingwith them.

3. The impurity transfers from oneitem to another through owingwetness [that is, there is so muchwetness in the impure item thatit permeates to another item andmakes it impure]. The impurity isneither transferred when it is dry,nor is transferred by non- owingwetness. So, if you place your handon a dry najis item, your hand will

not become impure.

4. You can assume the ritual purity(taharat) of any person that youmeet and shake hands with (evenif that person's hand is wet) as longas you do not know his faith andreligion - in such cases you can as-sume that he might be a Muslim orone of the Ahlul Kitab. Moreover, itis not obligatory for you to ask him inorder to ascertain his religion; that is,even if doing so does not put you orhim in any inconvenience. (See theques on-answer sec on below

A Muslim tries to maintain the rit-ual purity of his body, clothes andeveryday commodi es by avoidingcontact with impure things becausesuch contacts would render theother items impure and would,therefore necessitate the processof puri ca on.

Residing in a non-Muslim countrymakes the process of maintainingpurity di cult for some Muslimsas they deal with its non-Muslimci zens in various situa ons of their day-to-day life: in restaurants,cafes, barber's shops, laundre es,and, in public baths and u li es,etc. Therefore, it is appropriatefor me to clarify for the respectedreaders the religious rules con-

cerning taharat (ritual purity) andnajasat (ritual impurity).


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The corruption of the outward beingcomes from the corruption of the inward.If you put your innermost being in order,Allah will put your outward being in order;if you fear Allah inwardly, He will not rendthe veil publicly. But he who betrays Allahinwardly, Allah will expose in the open.

The greatest corruption is born of pro-longed expectation, greed, and pride, asAllah told us in the story of Qarun whenHe said,

Do not seek to make mischief in theland; surely Allah does not love the cor-

ruptors. (28:77)Elsewhere He said,[As for] that Future Abode, We assign

it to those who have no desire to exaltthemselves in the earth nor to make mis-chief; and the good end is for those whohave precaution. (28:83)

These defects come from what Qarundid and believed. The root of corrup-tion lies in loving this world, amassing itswealth, following the self, elevating its ap-petites, loving praise, agreeing with Satan,and following his footsteps: all of thesefaults combine with a love of paying Allahno heed and forgetting His favours.

Therefore you should ee from peo -ple, reject this world, interrupt your rest,break with your normal habits, cut off thesource of worldly appetites at the root byconstantly remembering Allah and cling-ing to obedience to Him, and enduring

people>s aversion, the over-dependenceof a comrade, and hostile malice on thepart of your family and relatives. If you dothat, then the door of Allah's kindness willbe opened to you, since He has good re-gard for you, as well as forgiveness andmercy. You will have left the company of the heedless and freed your heart fromthe captivity of Satan. You will come to thedoor of Allah in the company of those whocome to Him, and you will travel a path on

which you may hope to be permitted tocome to the Noble, the Magnanimous,the Generous, the Merciful.

Approaching the Divine

Master with a pure heart

brings perfect peace.

This is the whole point

of worship. The heart

has the power of will,

while the mind has the

body of thought and the

body is the instrument of

implementation. The heartthough is what drives us

to the object of desire,

whether divine or profane.

The mind and the body

cannot normally resist the

heart's intense gravitation

to what it desires. Those worshippers who carry

this intense devotion

charge forward, paying no

attention to anyone save

God.

Imam Sadiq (A.S.) talked

about this pure devotion

when he commented on

the verse, {Their Lord

quenched them with a

pure drink} by saying,

"He purified them fromeverything except God.

There is no one who

can purify from the filth

of existence save God"

(Majma al-Bayan, v.10, p.

623).

Corruption

The Pure Heart


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Calling people to Allah is one of the affairs of

the Most High Himself. God said concerning

His Holy Prophet (S.A.W.), {(He is) one who

invites to Allah by His leave, and as a lampspreading light}(33.46). If the summoner

is not supported by God, his call will only

be a nuisance to others. The ability to affect

people's hearts is a gift from God, and it

doesn't depend much on mastering the rules

of eloquence or striking certain poses. This

fact was expressed in the hadith, "You find a

man whose words are flawless, who speaks

so eloquently, yet his heart is darker than

the darkest night, and you find a man who is

incapable of putting his feelings into words,

yet his heart is as radiant as a lamp" (Al-Kafi,

v. 2., p. 422). So there is a secret to winning

over people's hearts.

The truth was shoved in a corner

Locked up, kept in the dark

Bittered, desires and anger

Hunted the truth like sharks

Truth is hidden from the masses

It shivers and shivers cold

Left alone, it years and ages

And those who mention it are bold

Truth is killed by skillful swordsmen

Their blades, dripped with its blood

When a newer era beckons

Truth whispers through the dust

Demons handed you a mirror

One that fed you lies

As your senses began to falter

Its false re ections you recognized

The truth became a mystery

You can't see its shrouded grave

Invisible to most searching eyes

Behind the mirror, which you gaze

Truth

Calling Peopleto Allah


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26/52


27/52


28/52

Expansion the courtyardof Imam Hussein's Sacred

sancturay: A Construction Project

Investigat : Sami Jawad

projects



29/52

The courtyard of Imam al-Hus-sein's sacred sanctuary has beenin need of physical expansion. Dueto increasing number of the pil-grims, the administration of Imam

al-Hussein's Sacred Sanctuary hasdecided to expand the courtyard of this holy shrine to make suf cientspace for the huge mass of prayersand pilgrims.

The magazine of HusseinRevivalism seized the opportunityto conduct an interview with Mr.Muhammad Khadem, the headengineer for some explanations.He said that the area of the projectcovers 24,000 meters square infour oors; it will be built besidethe ancient wall, with its decora-tion in accordance with the Islamicarchitecture. He added that theproject consists of a large hall asplace for congregational prayers, tobe covered by marble, with Islamic

decorations and electric stairs.The ground oor will have ser -

vice places, shoe-keep rooms,and gates for security checking of

people. The ground oor will take6000 meters square. The second

oor will have places for adminis -tration of ces, radio stations, andspecial halls for the pilgrims. Thethird oor will consist of large hallsthat will make room for the pilgrimswho visit Imam al-Hussein's Sa-cred Sanctuary. The overall costof the project is estimated to be

49,000,000,000 Iraqi dinars.

The Stages of the Project

The engineering company incharge of the project is optimistic

to complete the structure of therst stage of the project and to

build the walls of the structure.This area is supposed to cover thespace between al-Zaynabiyyahgate to the gate in front of Imamal-Hussein's Head. The project isbeing carried out entirely by Iraqistaff; it is estimated to take threeyear.

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30/52

Al-HusseinAround

Turkey

Africa

Sweden


Panorama


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the world

Al-Bahrain

London

America

Netherland


Panorama


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The Kesra Arch: A Tourist Site in Iraq

The castle of the Kesra Arch is place of interest for the

tourists whom come to visit Iraq.

The castle lies to the south of the Iraqi capital Baghdad

at 30 kms far from Baghdad center in the Qastfewn city

in Al-Mada'an region in the Province of Al-Waaset. It

was famous as Salman Bak to Iraqi citizens. The name

itself was derived from the name of Salman Al-Farisi (the

Persian), a companion of the Prophet Muhammad, who

is buried there.

This ancient place and arch are considered as the


An que


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largest hall in the Kesra castle.

It is covered with bricks. An

account of the Battle of Antioch

(Arabic, Antakiyyah) between

the Persian and Roman armies

have been inscribed on its walls.

Some of Muslims held that

ancient Persia had a replace

that was never extinguished

for over 1.000 years, until the

Prophet Muhammad was born.

Since then that re was never

lit. Then the the big wall opened

wide. The people of that time

considered those events asmiracles. You can see the

monuments of the arch and the

great opening onthe wall after

over 1,000 years.

Ashtar al-Barzanji, the

supervisor of the Iraqi tourism

when the prophet

Muhammed wasborn the big wall

opened in the Arch

and the fre place

put out for over.

affairs said that the place of the

Kesra Arch includes tablets in

the Syriac language which was

spoken by Iraqi people. The

place includes many churches,

some of which are considered

as the capital of Christianity in

Iraq.

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34/52

Muslim b. `Aqeel was

a cousin of Imam al-Husayn b. Ali. He wasdispatched by Imam al-Husaynto the city of al-Kufa. His missionwas informing the citizens of al-Kufa of the injustice of Yazid;however, he was martyred to-gether with Hani b. `Urawa in 60A.H. Ibn Ziyad, the then governor

of al-Kufa, ordered his forces tokill them and sent their heads toYazid. Their toms are now at the

Shrine of Muslim bal-Emar Castle now. The two

holy shrines are situated near al-Kufa Mosque to the east of thecity of Najaf.

When the pilgrim likes to visitthe city of al-Kufa, s/he will seethe golden dome. The decora-tions added to the walls of theshrine make the place appearmore spiritual; from inside, thedome is covered by mirrors thatseem to magnify the great per-

son buried there.

Now, when one intends to enterthe sacred sanctuary, the rstthing to come into view is thearchitecture of the Shrine. And, just prior to stepping inside thecorridor, the pilgrim is instructedto read out, together with somerelevant verses of the Holy Quran,the following sentence: "Maysalaam be unto you, O Martyr of Imam al-Husayn's call."


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Aqeel

By:Hussein Al-Na`ama

Amid the implications of the mirrors

which add to the spiritual beauty of the sacred place, the door framed ingold steps and stands the visitor whoreads out the ziarat-text in favor of Muslim at the gate of the sanctuary.To the east of the holy shrine lies theshrine of Al-Mukhtar al-Thaqa wholed the post-Ashura revolt againstYazid and his followers.


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A European young womanwho speaks four langauges

Blajenta Daneel, 28, used to

consider Muslims like priests

in her city, Moldova, who live

in peace together. She has got

married with Fadil, who is from

Karbala, Iraq, In Russia, she

converted to Islam; she has a

daughter, Yamina.

The magazine Hussein Revival-

ism has had an interview with

her during her pilgrimage to

Imam al-Hussein's Sacred Sanc-

tuary; she was asked to intro-

duce herself.

B. D.: I am from Moldova in

Russia; formerly I was an Ortho-

dox Chris an. I was graduated

from the College of Languages

and got the cer cate of two

languages, English and French;

I have also learned the Arabic

language.

She adds that her life was not

purposeful and unclear un l the

Almighty Allah guided her to the

Right Direc on. Her family did

not agree with her on her new

religion to which I had convert-

ed. They insisted and coaxed

her to leave Islam through o er -

ing money; however, Thanks

Allah I have retained my Islamic

religion and now my life is beau-

ful with my husband and kid in

the light of the Islamic religion.

On her conversion to Islam,

I sought and studied various

books and especially those of

the Shia because her husband

is a Shiite Muslim. Thereupon,

she started learning how to

pray, fast, and perform other

du es which Allah the Almighty

has made them mandatory for

not nonly Muslims but for all

people. I read the book al-Ka ,

and it stays with me because itcontains various speech of the

Ahl al-Bayt.

I am living with my husband

in UAE, and now we have come

to pay a visit to the exemplary

of the sacri ce for all worlds,

that is, Imam al-Husayn and his

brother al-`Abbas.

On the European Woman in the

Western Society

The way of Islam is clear and

any woman can follow the rules

of Islam which give her security

and protect all her rights.

Other religions do not give

her the rights she deserves,

while Islam insists on her free-

dom to work and wear the veil.

She men oned that in the

West Muslim women live in

unfavorable states; however,

she does follow the Islamic

thoughts. It follows that she

Blajenta Daneel

my life is beautifulwith my husband andkid in the light of theIslamic religion

On the EuropeanWoman in the West-ern Society


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believes that she, and especially

the young woman, must live

in a Muslim society to protect

themselves from evil thoughts.

One of the most important

problems which has faced theMuslim family in the West has

been that almost no ins tute

for Islamic educa on is available

there, hence the Muslim child

will be a ected by other reli -

gious thoughts.

Finally, she thanked Allah be-

cause of her embracing Islam

and that she has been very

happy with her family. She

added that the case of Imam al-

Husayn and his family has made

her follow his principles in Islam

and absorb its thoughts.

Blajenta Daneel


Ali Al-jubouri

Visitors


38/52

c o lo r s ?

A m j a d A

l - K a ` a b i

Does the Religion Have


Art


39/52

ArtThe colors have meaning in our

life by adding something strange.when you see the green color , youwill get comfortable.

Our question is: Have the reli-gion colors? And how does thecity or religion choose their color?

Let's investigate in the colorsworld. Cities and religions alwayschoose color according to theevents that witnessed. Carrying

ags refer to some events hap -pened in some times.

When you feel sad you willwear the black color whichrefers to sad and sorrow. Italso refers to sobriety anddignity. The eastern Ortho-dox perches usually wearblack.

While the protestant perchesprefer the white and brown col-or like (Lutheran and marten lu-ther).

We see the Muslim always pre-fer the green color. They coveredtheir mosques and graves by thegreen colors. The holy prophetMuhammad (pbuh) advices Mos-lems wearing what comfort eye.

We see some cities selectcolor as watchword, for instanceKarbala holy city has this charac-ter in sorrow months ( muharam& sufar). The black cover all thecity and raise the ags refer tosadness state (Al-Taf Battle).

Therefore, choosing color in u -ence in events passby that city.



40/52


41/52

Knowledge and its acquisi on are not onlyfor men. Islam insists that women shouldalso acquire knowledge. Abu Saeed Khudrireports:

[One day a woman came to the Holy Proph-et (saww) and said, O Messenger of Allah!

Men have been bene ng from your talks.Appoint for us a day so that we come to youand learn from what Allah has taught you.The Holy Prophet (saww) asked them to as-

semble on such and such day, at such andsuch place, and then he (saww) went tothem and taught them of what Allah hadtaught him] (Saheeh al-Bukhari)

Sayyida Zaynab (A.S.) and Her Knowledge:

Imam Ali bin al-Husayn (a.s.) said to his auntSayyida Zaynab (a.s.), You O Aunt! Alham-dulillah are such a knowledgeable person whom no one has taught. Indica ng thather knowledge was God-given.

Sayyida Zaynab (a.s.) had profound knowl-edge of Islam. She understood the Divinelaws and possessed the true understandingof the Holy Quran. In Madina, she (a.s.) con-ducted sessions for the womenfolk teach-ing them the Islamic Laws. When she (a.s.)migrated to Kufa with her father, the wom-enfolk of Kufa sought permission from herfather to allow her to conduct teaching ses-sions to them. On being granted with permission, Sayyida Zaynab (a.s.) undertook toteach Islamic Laws and Tafseer.

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42/52

Human rights and freedom areimportant cultural and policycase. Islam is condiering thatthe freedom is natural right forhuman beings. The freedommust be contacted with respon-sibilities and there are differentbetween freedom and ........

The original in human beingsis freedom and human has theright to do what does he wantbut there are boundaries foreverything and must obligateby some laws lead him to theright direction. He mustn't gopast the following: (truth, rightand straightness). Isalm wantsthe good things for all peopleand wants to protect from eviland damage so he organize thehuman behave by putting threesteps to his life

1- permissible

2- prohibit

3- obligate

The scholars prove that throughthe some originalities and this iseverything is lawful or permit for

Human rights and

of womanfreedom

human. There aremany studies provethat the prohibit-ing contact with .....it means that theprohibit depend onScienti cs bases.Islam preventedalcohol, stolen, unjust enemyand others behaviors becausethese behaviors will lead man

to the wrong direction and willcaused damage.

Not only islam prevented thesebehaviors but also many scien-ti c studies (medical ,economyand psychological) proved that.

These behavior will limit thehuman behavior to womanfreedom because woman lessfreedom from man

Author / One of the issues thecultural and political situationis a question of freedom andhuman rights .. Islam and de-cide that freedom is the naturalright of human being protected

by law .. And freedom associ-ated with the commitment andresponsibility, and that there is

a difference between freedomand decomposition and por-nography ..

The origin of human behavior

- also goes Islamic law - is thefreedom, and a person to dowhatever he wants, but to theextent that it no harm, no ag-gression and no more than thevalues of truth and goodnessand righteousness and Behav-ioral .. Islam wants the best forthis man .. And wants to protectit from damage and corruptionand evil .. So systems of humanbehavior in three departments:

1 - permissible.

2 - inviolable.

3 - is obligatory.


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Times, British newspaper report-ed that thousands of young Britonswho live in the United Kingdom haddecided to convert to Islam.

Adding that increasing the num-ber of converters to Islam are youngwomen whom perform the prayerin London central mosque.

Regent's Park neighborhoodabout two-thirds of new Muslims.

The fundamental analysis referredto the number of college-educatedgirls and women aged betweentwenty and thirty are like to convertto Islam.

Joan Bailey, a lawyer from Brad-ford at the age of thirty years, whotell the story of converting to Islam.

(No one was expected to enterinto Islam. She grew up in rich fam-ily in the South Yorkshire. The rst

job was obtained by a law rm inthe city of South Yorkshire).

One day in 2004, everythingchanged in the life of Joan. On thatday, while sipping a cup of coffeewith a Muslim person. They beganto talk about the religions and af-fecting them on the life of humanbeings. He told her about his reli-gion.

She adds that I initially underesti-mated the words of my friend, buthis words settled in my mind, and

after a few days I found myself onthe Internet to request a copy of theholy qur`an).

Then I went to a women's socialevents organized by the Associa-

tion of Muslim new city of Leeds,and imagine that women in thisplace are wearing clothing that cov-ers their bodies from head to toe.

But when I entered were not any

of those women are similar to thosestereotypes about Muslim wiveswhom suffered from bad treatment, I saw doctors, teachers, special-ists personalities, and I astonishedat what seemed to them the tran-quility and peace of mind..

Finally, joan decided to convertto Islam after four years in march,2008

Adding, on Contrary to what most

T i m e s, B r i t

i s h n e w s p a

p e r r e p o r t -

e d t h a t t h o

u s a n d s o f y

o u n g B r i t o

n s

w h o l i v e i n

t h e U n i t e d

K i n g d o m

h a d

d e c i d e d t o

c o n v e r t t o

I s l a m.

A d d i n g t h a

t i n c r e a s i n

g t h e n u m

-

b e r o f c o n v

e r t e r s t o I s l a

m a r e y o u n

g

w o m e n w h

o m p e r f o r m

t h e p r a y e r

i n

L o n d o n c e

n t r a l m o s q u

e

R e g e n t ' s

P a r k n e i g h

b o r h o o d

a b o u t t w o

- t h i r d s o f n

e w M u s l i m

s

h e f u n d a m e

n t a l a n a l y s i s

r e f e r r e d

e r o f c o l l e g

e - e d u c a t e d

g i r l s a n d w o m e n

a g e d b e

t w e e n

t w e n t y a n d

t h i r t y a r e l i k e t o

c o n v e r t

t o I s l a m.

J o a n B a i l e

y, a l a w y e r

f r o m B r a d -

f o r d a t t h e

a g e o f t h i r t

y y e a r s, w h

o

t e l l t h e s t o r

y o f c o n v e r

t i n g t o I s l a m

.

( N o o n e w a

s e x p e c t e d

t o e n t e r

i n t o I s l a m. S

h e g r e w u p

i n r i c h f a m

-

i l y i n t h e S

o u t h Y o r k s

h i r e. T h e f r

s t

j o b w a s o b

t a i n e d b y a

l a w f r m i

n

t h e c i t y o f

S o u t h Y o r k s

h i r e ).

O n e d a y

i n 2 0 0 4, e

v e r y t h i n g

c h a n g e d

i n t h e l i f e

o f J o a n.

O n

t h a t d a y,

w h i l e s i p p

i n g a c u p

o f

c o f f e e w i t h

a M u s l i m p

e r s o n. T h e

y

b e g a n t o

t a l k a b o u t

t h e r e l i g i o

n s

a n d a f f e c t i

n g t h e m o

n t h e l i f e

o f

h u m a n b e i n g s

. H e t o l d h

e r a b o u t

h i s r e l i g i o n

.

S h e a d d s t

h a t I i n i t i a l l

y u n d e r e s -

t i m a t e d t h

e w o r d s o f

m y f r i e n d,

b u t

h i s w o r d s

s e t t l e d i n m

y m i n d, a n

d

a f t e r a f e w

d a y s I f o u

n d m y s e l f

o n

t h e I n t e r n e

t t o r e q u e s

t a c o p y o f

t h e

people think, Islam is not persecuteme , but also allows me to be thesame person once was, and now Iam more reassured than ever, andgrateful to get it.


Woman


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Astronomy in the

"We sent down water from the

sky in measure, and lodged it in theground. And we certainly are able towithdraw it. Therewith for you, wegave rise to gardens of palm treesand vineyards." (23:18-19)

"Has thou not seen that God sentThewatercycle

water down from the sky and let it

through sources into the ground?Then He caused sown elds of differ -ent colors to grow." (39:21)

The water cycle as we know it to-day was described 500 years ago.Before that, many people believed

"God is the one who created the

night, the day, the sun, and the moon.Each one is traveling in an orbit with itsown motion." (21:33)

Modern scienti c knowledge hasshown that our galaxy revolves on itsown axis. The sun is located eccen-trically and thus revolves in an orbitaround the center of the galaxy. This

was not known to man 1400 years ago.The concept of motion of the heav-enly bodies with an orbit of their ownbelongs to modern science. Earlier sci-entists regarded the sun as a stationaryobject.

"Has thou not seen how God mergesthe night into the day and merges the

day into the night?" (21:29)"He coils the day upon the night andcoils the night upon the day." (39:5)

Astronauts have described the ap-pearance of the Earth from space. Thesun lights up half of the earth facing itand the other half is dark. As the earth

rotates on its axis, the darker areas come

to light, and the light areas merge intodarkness. This is easy to understandat the present time. However, 1400years ago this knowledge did not exist.In those days the earth was mistakenlythought to be at and at the center of the universe. Modern scienti c data arein full agreement with the Quranic de-

scription."God subjected the sun and the

moon, each one runs its course to anappointed term." (33:2)

Modern science has estimated theage of the sun and has also estimatedwhen it will run out of hydrogen and willcool off. Modern astronomy has dis-

covered that the solar system is movingtowards a point in the constellation of Hercules, named the Solar Apex.


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Quran The beneficentThe merciful

The kingThe holy The peace giverThe security grantoThe guardian (over all)

The ever prevalentThe supremeThe possessor of ev ery greatnessThe creatorThe makerThe designerThe forgiverThe subduer (over all)

Te FrenchDr. Maurice BucailleMuslims must be proud

of the Holy Qur`an. It islike the water for whomwants to get from it.

that water from the ocean was

thrust into soil which formedsprings and underground res-ervoirs. It was also thought thatmoisture in soil condensed toform water. The Quran gave thecorrect view in an authoritativeway 1400 years go.

Said about Holy Qurn

A l l a h ' s e x c e

l l e n t n a m e s


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Islam came in Australia in the earlyperiod of European settlement.Camels, beasts of burden in theMiddle East, were rst introducedinto Australia in 1840 when twoanimals a male and a female, werelanded in Hobart.

In 1846 JA Harrocks, a pastoralistand explorer from Adelaide, was the

rst man to use a camel for his ex -peditions. A few years later, in1860,twenty-four camels were imported

to South Australia for the Burke andWills expedition across Australia.

With them came the rst of the Af -ghan camel-men, Dost Muhammad,who accompanied Burke Wills for apart of their journey into the centreof Australia. In AD 1866 ThomasElder, a South Australian pastoralist,imported a further 120 camels and12 Afghan drivers. These Afghanswere the forerunners of many who

journeyed throughout central Aus-tralia as drivers and breeders of camels.

However, of cially, their numbers

Muslims in Australianever exceeded 393 and by 1931,they dwindled to 153. Their num-bers could have been much greatersince it is likely with much Afghans,for various reasons would not havecompleted census returns of re-corded their religion. In the harsharid conditions of inland Australia,camel trains were invaluable fortransporting supplies to the isolat-ed cattle stations and gold-miningsettlements. Like many peopletransplanted into a strange environ-ment, the process of adjustment forthe Afghan Muslim in Australia wasnot easy, given that the EuropeanColonist did not accept them asbona de settlers .

The governments at the time re-fused to grant them legal citizen-ship, even though their contributionto the development of inland Aus-tralia had been invaluable. Through-out the period of the camel trains,the camel-men were referred to asAfghans or simply . Someof them came to Australia from Af-ghanistan, but many originated inBaluchistan, Punjab, Kashmir, and

Sind provinces, while others camefrom the Turkish empire.

Like other immigrants, the Afghansbrought with them their religion,culture and skills, as well as theirpersonal qualities of enduranceand tolerance of loneliness.As theneed for the camel trains lessened(and nnaly ceased with the adventof motorised transport), In Aus-tralian society today, the contribu-tion of Muslims to multiculturalismthrough the professions, business,industry and the farming commu-nity is recognized and appreciatedby all government authorities.

Today, the population of the Muslimcommunity in Australia numbersabout 250 000. Approximately 37ethnic backgrounds are represent-ed. Most Muslims in Australia live inthe capital cities of Canberra, Bris-bane, Adelaide, Perth, Darwin, Syd-ney and Melbourne, with the lattertwo accounting for 80% of the total

Muslim population.


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There is something quite strange,yet intriguing, with the name "Imamal-Husayn". One of the most charm-ing and pleasing names, the name"Imam al-Husayn" implies noblecharacteristics and most admirablequalities. Yet, it mysteriously in-spires his adherents and admirersto carry out their most sincere du-ties and modes of servitude.

Throughout history, the purest andnoblest forms of art, literature, ar-chitecture and so forth have beenassociated with either religion itself

or with gures closely associatedwith it. Moreover, the most sincerefeelings of devotion are crystallizedin the form of poetry, regardless of

the language used. The impact of Imam al-Husayn on the poets ishighly evident in such languages asArabic, Persian, Urdu, and Turkish,being the dominant languages of Muslim populations.

Such poems reveal the extent anddepth of the impressions the Imamhas since exerted on the culture of the languages in question. By thesame token, it is interesting to ex-amine such devotional poems inEnglish. Indeed, such poems onlyexpress the poet's most sincerefeelings or re ections about the ad -mirable gures in question.

The book in questions by no means

the rst and last volume collected inthis eld. Contrary to an initial antic -ipation, it seems that Ashura litera-ture in English will occupy severalvolumes of books. Hence, readersand critics are requested to con-tribute to this collection by provid-ing the compiler with poems to beincluded in the large corpus so farcollected.

Dr. M-R Fakhr-Rohani has com-piled this book to facilitate the read-ers' tasks to know more about theimpact of Ashura on the Englishlanguage and literature.

[email protected]

www.sistani.org Dr. Ahmed Hamoud /sedney

Ashura poems


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F or decades shocking ratesof illiteracy, particularly in thepoorest countries have beendeclining. But there are manyinternational agencies warn thata great deal more needs to bedone.

In some countries, the gains of the past decades may even belost as resources for educationfall back. In many African coun-tries millions of new teacherswill be needed to deal mostlywith rising demand for educa-tion. And in states emergingfrom severe internal crises, such

as Afghanistan and East Timor,it is challenging enough to dealwith the short-term needs of reopening and rebuilding dam-aged schools without having tothink of longer-term goals.

A UNICEF study in 1998 pre-dicted that illiteracy rates couldeven grow during the 21st cen-tury after declining dramaticallyduring the 20th. Several otheragencies have been similarlypessimistic saying that famine,con icts and natural disasters

Literacy: A Globalhave created huge refugee pop-ulations where children receivelittle or no schooling for long pe-riods.

According to UNESCOs sta-tistics, nearly one in seven of theworlds six billion people cannotread or write. This represents aconsiderable advance on the

rst survey of world illiteracypublished in the 1950s when 44per cent of the worlds popula-tion was found to be illiterate.

Women and girls make uptwo-thirds of illiterate people,although the gender gap is nar-rowing, and recent gures show

that women are even gaining ac-cess to education and literacy ata faster rate than men. The trendis most evident in Africa wherethe percentage of illiterate wom-en over the age of 15 fell 6.4 percent over the past decade to 49per cent. Even so, the number of illiterate people is far too high -

they are invariably from the poor-est, most marginalized sections

of society.

Some 28 countries were notexpected to achieve any of thethree essential goals, two thirdsof them in sub-Saharan Africa,but also including India andPakistan. Other high-risk coun-tries include several North Afri-can and the Arab states. Somecentral and eastern Europeannations are even moving back-wards from previously high ratesof literacy, as early childhoodeducation in particular is cutback, and funding for educationoverall reduced. Worldwide, 78countries are unlikely to halveadult illiteracy rates. They in-clude four of the worlds mostpopulated countries: Bangla-desh, China, India and Pakistanwhich alone account for 61percent of the worlds illiterateadults.

According to UNESCO's statis-


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problemtics in 2009 refers to increasingthe rate of illiteracy in Arab landabout 30% and 50 % to woman.This rate raise in some coun-tries like 61%Iraq, 50%Sudan,42%Egypt , 39%Yemen and38%.morocco.

But the challenge remainsdaunting. To achieve univer-sal primary education by 2015,more than 15 million new teach-ers will be needed three mil-lion of them in sub-Saharan Af-rica alone requiring massiveinvestment in teacher training.Developing countries are alsohaving a hard time even hang-ing on to trained teachers, manyof whom are being poached byricher countries to cover theirown shortages.

Yojana Sharma


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in Imam Hussein Holy shrine

General relation ship department

hussein revivalism 4

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