The Global Dimensions of the Husayni Mission and the Special Status of Imam Husayn (A.S.) in the System of Creation and Legislation
I seek refuge in Allah from the accursed Satan.
In the name of Allah, the Most Gracious, the Most Merciful.
First, I offer my condolences on the arrival of the days of sorrow and grief for Imam Husayn (A.S.) to the exalted and everlasting position of the Master of the Great Wilayah and Imamate, the Awaited Savior, Imam Mahdi (may Allah hasten his reappearance), and then to you present here in this gathering, and to all the believers everywhere around the world who can hear my voice.
The Ashura Sermons: A Global Heritage of Imam al-Sayyid al-Shuhada (A.S.)
When Imam Husayn (A.S.) set out in the month of Rajab from Medina toward Mecca, and then from Mecca toward Karbala, he delivered multiple sermons and speeches along the way. Among these is his famous sermon on the morning of Ashura, before the start of the battle.
At that intense moment, Imam Husayn (A.S.) called for his mount, mounted it, and loudly called out so that everyone present in the battlefield could hear him. The enemy army numbered at least thirty thousand soldiers according to the narrations.
He said:
“O people! Listen to my words and do not hasten, so that I may advise you about what you have a right upon me, and explain my excuse to you.”
A Global Address: Who Is the Audience?
This detailed speech was delivered before any of the companions or Bani Hashim were martyred in the battlefield. It began with the phrase “O people” — a profoundly inclusive term that refers to all human beings.
These divine words of Imam Husayn (A.S.) are not only addressed to the thirty-thousand enemies of that day but rather to every human being in all times and places.
Now, nearly fourteen centuries have passed since that great tragedy. Have all the people of the world heard these luminous words? The world population today is estimated to be over eight billion. Have they heard the message of Imam Husayn (A.S.)? The clear answer is no — they have not yet reached them.
Who Bears the Responsibility to Convey the Message?
The question now is: who must deliver this universal message to the global audience? The enemies, or the friends and supporters of Imam Husayn?
This responsibility — to convey the radiant words of Imam Husayn (A.S.) to the entire world — is an absolute obligation. At the time of Ashura, when no one else remained except the Imam himself, this was a direct obligation (wajib ‘ayni). Even now, centuries later, this duty remains valid and binding.
This obligation is of the category of a wajib kafā’i (communal obligation), meaning if some fulfill it, others are absolved. But if it remains unfulfilled, all are sinful. This will remain until the divine message reaches all corners of the world and the verse is fulfilled:
“Whoever wills may believe, and whoever wills may disbelieve.”
The Global Obligation: The Duty to Spread the Message of Ashura
The question arises: what are the prerequisites for fulfilling this duty? And on whom does this obligation rest? The answer is clear and indisputable: this responsibility is on everyone — men and women, scholars and the ignorant, businessmen and employees, workers and employers, religious leaders and academics, and all people.
Those who possess greater means — whether eloquence, writing skill, financial power, or managerial ability — have a greater share in fulfilling this duty. The prerequisites of this mission, like the duty itself, are rationally obligatory because the obligation to deliver this message is absolute, and the prerequisites to an absolute obligation are also obligatory by reason.
From Communal to Individual Obligation: When Responsibility Remains Unfulfilled
Currently, conveying the words of Imam Husayn (A.S.) to the world is a communal obligation (wajib kafā’i), but since it has not been fulfilled and the sacred message has not reached humanity, the communal obligation has turned into an individual obligation (wajib ‘ayni).
This is the very address repeated by Imam Husayn (A.S.) with the phrase “O people” multiple times in various sermons and speeches. Anyone interested in a detailed study of these speeches can refer to sources like Bihar al-Anwar, Awalim, and other comprehensive texts.
The Right to Hear the Truth — Even for the Enemies
Another profound point is this: Imam Husayn (A.S.), moments before his martyrdom, spoke to enemies who had come to kill him and knew they would kill him — and so they did. Yet he addressed them, even though they were his killers. This address was truly for all humanity. He explicitly stated that it was their right that he tell them what they ought to know.
If those who were in the position to kill Imam Husayn have the right to hear the truth from him, how much more do others, who are not enemies, have a right to hear it? Undoubtedly, all human beings have this right.
Three Essential Axes of the Invitation: Beliefs, Laws, and Ethics
Every ignorant person has a right upon the knowledgeable to be freed from the darkness of ignorance. This awakening manifests in three essential areas:
Today: The Forgotten Individual Obligation
This responsibility has now gone beyond the communal obligation and has become an individual obligation, since the communal fulfillment has not been achieved. This duty, alongside other individual obligations, must be carefully prioritized according to what serves as a prerequisite for others.
The Five Fundamental Beliefs
Regarding the principles of belief, a look at the works of the great scholar Allama Majlisi (may Allah sanctify his soul), especially Bihar al-Anwar volumes 3 to 53 (51 consecutive volumes), reveals that the entire content is devoted to explaining the five fundamentals:
These 51 volumes contain over fifty thousand narrations illustrating the sayings of the infallibles (Ahl al-Bayt) about the fundamental principles of religion.
These exalted teachings are not just recommended practices but are a communal obligation (wajib kafā’i) to be conveyed worldwide and to resonate in the hearts of humanity.
Since today there is no fulfillment of this communal obligation, and these messages have not reached the world, this communal obligation has turned into an individual one. Therefore, it is upon all of us to fulfill this duty.
The Treasury of the Jurisprudence and Ethics of the Ahl al-Bayt (peace be upon them);
Regarding jurisprudence, which religious scholars are directly or indirectly familiar with, the book Wasa’il al-Shi‘a shines like an endless treasury; this honorable book contains forty thousand hadiths.
A large portion of this collection is dedicated to jurisprudence. Although a small part addresses ethics and another part deals with beliefs, at least ten thousand of these hadiths explicitly concern obligatory rulings (Ahkam-e Zalzamiya), whether primary or secondary.
As for the ethics of the Ahl al-Bayt (peace be upon them), following and emulating their obligatory ethics is mandatory, and regarding non-obligatory ethics, recommended actions, or even non-required matters, following and adopting the ethics of Muhammad, Ali, and Hussain is desirable and preferable.
This precious collection of beliefs, rulings, and ethics is a rightful duty upon the scholars toward the ignorant people of the world; it is the right of those trapped in the darkness of ignorance, upon those who have been blessed with the light of knowledge.
A responsibility upon all the aware
This is a jihadist duty worldwide: to deliver beliefs to the ignorant, to convey obligatory rulings to those unaware of them, and to bring the ethics of the Ahl al-Bayt to the people lost in the clamors of the world.
This duty is incumbent upon everyone—man or woman, young or old, seminary student or university scholar, anyone with the ability in speech, writing, or even wealth.
This is exactly what the Master of Martyrs, Imam Hussain (peace be upon him), said: “[This is] what is due from you to me.”
Because on that day, no one but Imam Hussain (peace be upon him) was there to carry out this responsibility; and if the martyrs of the Ahl al-Bayt from Bani Hashim or other companions said any words at Karbala, it was very little.
The main bearer of expressing the truth was the Imam himself—in this sermon, and in other repeated speeches from Medina to Mecca, from Mecca to Karbala, from the night of Ashura to its noon.
Karbala: The Most Heavenly Land on Earth
The second part of my words relates to the land of Karbala and its status. One great point about Karbala’s greatness is a narration from Imam Ja‘far al-Sadiq (peace be upon him), where he said:
"Indeed, it is the best piece of land from which the Messenger of Allah (peace and blessings be upon him and his family) ascended to the heavens during his occultation."
This means Karbala is the best land from which the Prophet ascended to the heavens at a time when he was hidden from the sight of people.
The Third Ascension: A Heavenly Journey from Karbala During the Medina Period
The Prophet Muhammad (peace be upon him and his family) had several ascensions (Mi‘raj). One is the one mentioned explicitly in the Qur’an:
"Glory be to Him who took His servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa."
Narrations say Angel Gabriel came from Umm Hani’s house to the Prophet and took him to al-Masjid al-Aqsa, from where the heavenly ascension took place.
In some narrations, the Mosque of Kufa is also mentioned as the origin of one ascension, possibly an independent one. But according to the narration from Imam Sadiq (peace be upon him), another ascension took place from the land of Karbala, where the Prophet, while in Medina, came to Karbala for this ascension and then ascended to the heavens.
Five Days of Imam Ali (peace be upon him) Acting on Behalf of the Prophet in Medina
At that time, the Prophet (peace be upon him and his family) appointed Imam Ali (peace be upon him) as his deputy in Medina to perform the duties the Prophet used to do. This absence lasted five days, during which Imam Ali was responsible for the Prophet’s position in Medina.
The Only Earth That Will Enter Paradise: The Land of Karbala
Another narration mentioned in Kamil al-Ziyarat and found in Bihar al-Anwar and other sources says:
"The best land in Paradise is the land of Karbala."
It states that on the Day of Judgment, when Paradise and Hell are separated and the people of Paradise are led toward Paradise and the people of Hell toward Hell, the only piece of the earth that will enter Paradise is the land of Karbala.
Neither the land of Medina, nor the land of the Ka‘ba, nor Najaf Ashraf, nor other holy sites have the distinction of entering Paradise.
A Hidden Secret in Karbala
Although Imam Hussain (peace be upon him) himself said on Ashura:
"Four people are superior to me: My grandfather, the Prophet (peace be upon him and his family); my father, Imam Ali (peace be upon him); my mother, Fatimah Zahra (peace be upon her); and my brother, Imam Hasan (peace be upon him)."
Still, the land of Baqi’, where some of these great figures are buried, will not enter Paradise.
The land of Medina, where the Prophet (peace be upon him and his family) and Imam Hasan (peace be upon him) are buried, will not enter Paradise. The land of Najaf Ashraf, the resting place of Imam Ali (peace be upon him), will not enter Paradise, and even the land where the pure grave of Lady Fatimah (peace be upon her) is located will not become Paradise despite its purity and greatness.
But Karbala, despite its owner (Imam Hussain) being ranked after these four in spiritual status, has such greatness that the entire land enters Paradise.
Sayyid Bahr al-Ulum (may Allah bless him) expressed this truth in poetry, saying:
"From the narration about Karbala and the Ka‘ba, it has become clear that Karbala holds a higher rank than the Ka‘ba."
The Secret of the Creation of the Earth: Karbala as the Origin and Root of Earthly Creation
Know that Karbala became Karbala only because of Imam Hussain (peace be upon him). The greatness of this land is such that, according to narrations from the Ahl al-Bayt, before creating humans or any other creatures, when Allah spread the earth beneath the Ka‘ba, the Ka‘ba took pride and thought it was the origin of the earth’s creation.
The Ka‘ba said to other lands that it was the root of the entire earth and from it the earth was spread.
But in a luminous hadith, recorded in Kamil al-Ziyarat and other sources, Allah addressed the land of the Ka‘ba and said:
"If I did not intend to create the land of Karbala, I would not have created you."
Meaning the existence of the land of the Ka‘ba itself was due to Karbala. The creation of the earth began from beneath the Ka‘ba because, by divine decree, Karbala was to be the land where the bloodied body of the Master of Martyrs (peace be upon him) would rest.
Therefore, Allah chose the land of the Ka‘ba and placed His House there as a prelude to the creation of the land where the body of Imam Hussain (peace be upon him) would ultimately be buried.
Imam Hussain (peace be upon him): The Manifestation of Unique Divine Attributes
Know that although the noble grandfather of Imam Hussain is the Prophet Muhammad (peace be upon him and his family), and his noble father is Imam Ali (peace be upon him), and his mother is Lady Fatimah Zahra (peace be upon her), and his brother is Imam Hasan (peace be upon him), all of whom are higher in rank and closeness to God, Allah has given Imam Hussain certain qualities that neither these four great figures nor even Allah Himself has been given.
Some of these attributes are mentioned below.
Healing in the Sacred Soil of Imam Hussain (peace be upon him)
Among these qualities is that in a narration it is stated: “Healing is in his soil.”
If a sick person consumes even a small amount of the pure soil of Imam Hussain’s grave with the intention of seeking healing, this is permissible, recommended, and brings healing. But is such use permissible from the soil of the Ka‘ba? Never. It is unanimously agreed upon by all Muslims that eating the soil of the Ka‘ba is forbidden.
If someone who is sick takes some soil of the Ka‘ba to seek healing and eats it, they have committed a forbidden act and must repent.
Similarly, taking soil from the pure graves of the Prophet Muhammad (peace be upon him and his family), Imam Ali (peace be upon him), Imam Hasan (peace be upon him), or Lady Fatimah (peace be upon her)—whose exact grave is also concealed in narrations and will not be revealed even at the time of the appearance of Imam Mahdi (may God hasten his reappearance) until the Day of Judgment—is forbidden to be taken for healing purposes.
However, Allah has placed healing in the soil of the grave of the Master of Martyrs (peace be upon him), and not in the soil of any of these other sacred places.
Prayer is Accepted Beneath the Holy Dome of Imam Hussain (A.S)
The second distinguished characteristic of Imam Hussain (A.S), which has been frequently mentioned, is:
" prayer is accepted his dome."
It should be understood that on the day this narration was issued, there was no dome in Karbala at all. Karbala was merely a simple grave in the heart of the desert, without any room or shelter. Later, after several centuries, Sheikh Mufid (may Allah be pleased with him) and others reported that a small chamber was built there, which was attacked and destroyed multiple times.
Thus, the phrase "under his dome" (in Arabic, fi kanf al-qubba) means near the honorable grave, in its vicinity, or anywhere close to it.
Is Prayer Likewise Answered at Other Shrines?
It is narrated that prayer is answered in the Kaaba, but the specific phrase "under the dome" is not mentioned there. The Prophet’s (PBUH) grave is also honored, but it is not stated that prayers are necessarily answered there. Similarly, about the graves of Amir al-Mu’minin (A.S) and other Imams (A.S), no such explicit statement has been reported.
Only for Imam Hussain (A.S) has this quality been revealed so explicitly and strongly—that prayers near his grave are answered.
The Action of an Infallible Imam as Proof of this Great Virtue
In a well-known narration, Imam Hadi (A.S) fell ill in Samarra. He called someone and said to go from Samarra to Karbala and pray at the holy grave of Imam Hussain (A.S) for his healing.
Note that the distance from Samarra to Karbala and from Samarra to Najaf is roughly the same, yet Imam Hadi (A.S) instructed him specifically to go to Karbala and pray there for healing.
Although there is no doubt that Amir al-Mu’minin (A.S) is superior to Imam Hussain (A.S), the infallible Imam (A.S) did not instruct him to pray at Imam Ali’s grave but at Imam Hussain’s grave.
This is a strong testimony to the unique superiority of Imam Hussain (A.S) regarding the acceptance of prayer and his unparalleled divine attributes.
The Virtue of Visiting Imam Hussain (A.S) on the Day of Arafah
God, through Prophet Ibrahim (A.S) and our noble Prophet Muhammad (PBUH), has called people to perform Hajj, a duty made obligatory under certain conditions:
"Hajj to the House is a duty owed to Allah by those who can find a way to it."
The Day of Arafah is a day of prayer and forgiveness, and God has set a counterpart for this day named Karbala, because visiting Imam Hussain (A.S) on this day has an unmatched virtue.
It is narrated that on the Day of Arafah, God first turns His gaze toward the pilgrims visiting Imam Hussain (A.S) and grants them favor even before He turns His attention to the pilgrims at Arafat.
Prophet Muhammad (PBUH), Imam Ali (A.S), and Imam Hussain (A.S) each have their own special pilgrimages. Birth and mission anniversaries of the Prophet are other occasions, but none are as specially regarded by God as the pilgrimage to Imam Hussain (A.S) on the Day of Arafah.
I have never seen or heard that God’s mercy and favor be directed to the visitors of the Prophet (PBUH) before those of Amir al-Mu’minin (A.S), or to the visitors of Amir al-Mu’minin (A.S) before those of Imam Hussain (A.S).
These are unique distinctions God has granted Imam Hussain (A.S) and not the other four great figures who are superior in rank.
Heavenly Phenomena at the Martyrdom of Imam Hussain (A.S)
When Imam Hussain (A.S) attained martyrdom, two extraordinary events occurred in the sky:
Instead of rainwater, blood and ashes poured down from heaven.
Where did the ashes come from? Ashes come from burnt wood, so this rain of ashes from the sky symbolizes the magnitude and severity of this martyrdom.
For the martyrdom of the Prophet (PBUH), no such event was recorded—no rain of blood or ashes. For Amir al-Mu’minin (A.S), despite the collapse of all pillars of guidance, no narration about raining blood or ashes exists. For the great tragedy of Lady Fatimah (A.S), no such phenomenon was recorded either.
This is a characteristic unique to Imam Hussain (A.S).
The Earth From Karbala to Syria Colored with Blood
Narrations report that when Imam Hussain (A.S) was martyred on Ashura, in Karbala, Najaf, Medina, Mecca, and even Syria, every stone and clod of earth that was lifted oozed fresh blood.
Was this recorded for the Prophet (PBUH)? No. Nor for Amir al-Mu’minin (A.S), Lady Fatimah (A.S), or Imam Hasan (A.S).
These are special distinctions God granted to Imam Hussain (A.S).
Unique Attributes God Bestowed on Imam Hussain (A.S)
God has given Imam Hussain (A.S) virtues and privileges that He did not grant to anyone else, even those who are ranked superior to him.
The Arbaeen Pilgrimage: A Sign of True Faith
The Arbaeen pilgrimage is a definitive sign of true faith.
The Prophet Muhammad (PBUH) did not have a recorded Arbaeen pilgrimage. Neither did Amir al-Mu’minin (A.S), though some Shia regions commemorate the first of Dhu al-Qi’dah as his Arbaeen, which is acceptable but not established in reliable Shia texts.
No Arbaeen visitation is reported for Lady Fatimah (A.S) or Imam Hasan (A.S).
But for Imam Hussain (A.S), not only does the first Arbaeen pilgrimage after his martyrdom exist, but every year the Ahl al-Bayt and Shia come to visit Karbala, and this pilgrimage will continue until the Day of Judgment.
The Arbaeen pilgrimage is a sign of true faith, and anyone who performs it is a believer. This act is not only recommended but considered a mark of faith.
In a lunar year, there are fifty-two Friday nights, and in a solar year sometimes fifty-three or fifty-four Friday nights. Numerous and well-established narrations from fundamental books, such as Kamil al-Ziyarat, report that Allah Almighty visits Imam Hussain (peace be upon him) every Friday night:
"By Allah, He visits him every Friday night, descending with the angels, the prophets, the saints, and Muhammad, the best of the prophets, and we are the best of the saints."
We all know that God is not a physical body. The meaning of "visiting" here is the presence of Divine mercy and His special attention upon the pure grave of Imam Hussain (peace be upon him). Allameh Majlisi (may Allah have mercy on him) stated that the expression “the visitation of Allah” is a metaphor for the descent of special mercies upon the visitors of that sacred person, similar to how Allah Almighty and the angels send blessings (salawat) upon the Prophet Muhammad (peace be upon him and his family). Just as the blessings of God are His mercy and grace, so God's presence in Karbala to visit Imam Hussain means the divine favor and mercy of the Almighty on that place and on the visitors of that Imam.
There are also other narrations that every Friday night, Allah Almighty, along with angels, prophets, saints, and holy friends, come to visit Imam Hussain (peace be upon him). The Prophet Muhammad (peace be upon him and his family), the best of the Prophets and the noble grandfather of Imam Hussain, also visits him every Friday night. Imam Ja‘far al-Sadiq (peace be upon him) said that we Imams, the best saints, also visit Imam Hussain every Friday night.
In continuation, Safwan Jamal asked Imam Sadiq (peace be upon him):
"May I be sacrificed for you, so do we visit him every Friday night until we attain the visitation of the Lord?"
Imam Sadiq replied, "Yes, O Safwan."
Has such a narration been reported regarding the Prophet Muhammad (peace be upon him and his family), Amir al-Mu’minin (peace be upon him), Lady Fatimah (peace be upon her), or Imam Hasan al-Mujtaba (peace be upon him)? I have not come across such narrations.
Allah Almighty has given Imam Hussain (peace be upon him) a special virtue: that the jinn and wild creatures of the earth in all plains and mountainous areas lament for Imam Hussain.
Meaning and Greatness of Nadbah
In Arabic, nadbah does not simply mean crying, but crying accompanied by shouting and wailing—that is, an extremely intense and fiery state of calling for help and expressing grief and sorrow.
Imam Baqir (peace be upon him) told Imam Sadiq (peace be upon him) that for ten years after Imam Hussain’s martyrdom, women (nawadib) in Mina would lament and cry for him.
Nawadib is the plural feminine form referring to women who loudly wail in lamentation, often combining their voices.
The voice of women in nadbah should not be such that it incites lust; if it does not, then it is not objectionable for women to lament or for men to hear them. Islamic jurists have reached consensus on this matter, and any dissent is very rare. The Holy Qur’an commands women not to soften their voices so as to cause lust, but the voice of a woman in itself is not considered ‘awrah (something to be covered).
The Lamentation of the Jinn for Imam Hussain
The astonishing point is that the jinn throughout the entire earth, in plains and mountains, lament for Imam Hussain.
I have not seen any narration about the lamentation of jinn for the Prophet Muhammad (peace be upon him and his family), Amir al-Mu’minin (peace be upon him), Lady Fatimah (peace be upon her), or Imam Hasan (peace be upon him).
This virtue is one of the unique characteristics of Imam Hussain that has not been reported even for the other great members of the Ahl al-Bayt (peace be upon them), who are not lacking in virtue.
Allameh Majlisi in Bihar al-Anwar, volume 45, narrates:
There is a narration from the Ahl al-Bayt (peace be upon them) about a Jewish man who had a sick daughter who was paralyzed, blind, and very weak—her condition was critical and she was on the verge of death.
One day, a small pigeon whose wings were stained with the pure blood of Imam Hussain flew by, and a drop of this pure blood fell upon the girl. She was completely healed.
The father, witnessing this miracle, along with 500 Jews, converted to Islam and became Shia.
Allameh Majlisi reports this from Imam Sadiq (peace be upon him) in the presence of Hisham. Hisham became angry after hearing this story and wanted to confront Imam Baqir (peace be upon him), asking him not to tell this story anywhere, but Imam Baqir narrated it nonetheless.
Has such a miracle been reported for the pure blood of the Prophet Muhammad (peace be upon him and his family), Amir al-Mu’minin (peace be upon him), Lady Fatimah (peace be upon her), or Imam Hasan (peace be upon him)? Never has such a virtue and miracle been narrated for any of them.
Allah Almighty has placed Imam Hussain (peace be upon him) as the fifth human in terms of virtue, but He has appointed special unique characteristics for him that no other infallible Imam possesses.
It is also narrated that at the time of the martyrdom of Sayyid al-Shuhada (peace be upon him), all horizons and expanses of the sky turned red:
"The horizons of the sky turned red at sunset and dawn because of his martyrdom."
This is the sacred blood of Imam Hussain (peace be upon him) that has covered the entire earth and sky. Such a narration has not been reported about the Prophet Muhammad (peace be upon him and his family) or Amir al-Mu’minin (peace be upon him). At the moment when the blood of Imam Hussain was spilled on the earth, not only did blood rain from the sky, but in the month of Ramadan, flowers turned to ashes. These tremendous events are exclusive to the martyrdom of Imam Hussain and deserve deep reflection and contemplation.
Allah Almighty has made a covenant with Imam Hussain (peace be upon him) such that every Friday night, the Prophet Muhammad (peace be upon him and his family), Amir al-Mu’minin (peace be upon him), Lady Fatimah (peace be upon her), and the pure Imams (peace be upon them) visit him. This fact points to a rank and status that belongs exclusively to Imam Hussain and is explicitly mentioned in many narrations.
By understanding this greatness and special position of Imam Hussain, we Shi’as must dedicate ourselves more than ever to love, service, and following him. We must pay particular attention to visiting, praying, and seeking intercession through him, so we may benefit from the blessings of this sacred connection.
If we seek success in this world and the Hereafter, it is enough to reflect on what each of us has done for Imam Hussain last year. This year, we must strive to devote ourselves more earnestly to this illuminated path. If we have donated money before, we should increase it; if we have attended mourning ceremonies, we should participate more widely; if we have served in processions, we should double our efforts; if we have invited others to mourning gatherings, we should make these invitations more prominent; if we have been able to collect funds, we should work harder for it, even if it means borrowing.
Let us strive so that we will not regret in the Hereafter, for the Hereafter is a "Day of Regret" (Yawm al-Hasrah). The more we work for Imam Hussain in this world, the less regret we will have then.
Therefore, in every area where we have the ability—whether through speech, writing, taking a stance, or encouraging others—we must try to increase our love and service to Imam Hussain (peace be upon him).
The late Sheikh Muhammad Hussain Kashif al-Ghita was a great religious authority and devoted servant of the Ahl al-Bayt (peace be upon them). He used to lead congregational prayers in the courtyard of Amir al-Mu’minin (peace be upon him) and would visit Karbala during pilgrimage days, also leading prayers in the courtyard of Imam Hussain (peace be upon him).
It is narrated that a Christian priest in Baghdad told him:
"You Shi’as have Imam Hussain, but you do not know how to properly utilize this great treasure. If Imam Hussain belonged to us Christians, we would never leave even an inch of the earth without mentioning his name."
Whether this statement is entirely accurate or not, it points to the greatness and status of Imam Hussain (peace be upon him). Imam Hussain belongs to all humanity and history, and everyone should know the treasure they hold.
Each of us should, when evaluating the past year, see what actions we have taken for Imam Hussain (peace be upon him). If we have given sermons, we should strive to make them better and more detailed. If we have studied, we should seek to learn more and expand our knowledge and understanding. If we have resources, we should use new technologies and modern devices to more easily gather and convey the teachings and knowledge about Imam Hussain (peace be upon him).
During these two great months—especially on the days of Ashura and Arbaeen—let each one of us endeavor to increase our service and love for Imam Hussain (peace be upon him) compared to the previous year. This effort will be very beneficial and fruitful for both our worldly life and the Hereafter.
It is hoped that Allah Almighty will bestow His special grace upon us, and that Imam Hussain (peace be upon him), with his mercy and special kindness, will help us to be more successful and steadfast on the path of love and service to him. I pray and seek intercession for all the men and women who desire this, especially those who hear my voice.
May blessings be upon our master and prophet Muhammad and his pure family.
