Crying on Imam Husain (a.s.)

There are numerous traditions which emphasize and discuss about crying on the afflictions and sufferings borne by Imam Husain (a.s.). There are many rewards mentioned in traditions for the one who sheds even a single drop of tear remembering Sayyed ush Shohda (a.s.). We read rewards such as forgiveness of sins, place in paradise, safety from Hellfire, etc in traditions.

Those interested to read traditions on this topic can refer to Chapters 32 and 33 of the book Kamiluz Ziyarat.

In this article here, we only want to present one tradition from the same book which shows the high status and position in the Hereafter for the one who cries and weeps for Imam Husain (a.s.) in this world.

Tradition:

Imam Sadiq (a.s.) said: O Zurarah! The sky rained blood for forty days and the earth became dark for forty days and the sun was eclipsed and turned red for forty days; the mountains were torn into pieces and dispersed and the seas gushed out and the angels wept for forty days over His Eminence (a.s.). And none of our ladies of Ahle Bayt (a.s.) dyed their hair, applied oil or Surma and combed their hair until the head of Ubaidullah bin Ziyad was sent to us; and even after that we continued to weep over him.

Whenever my grandfather remembered Imam Husain (a.s.), he would weep so much that his tears moistened his beard and everyone around him also began weeping. Angels near the grave of Imam Husain (a.s.) cry over him so much that every angel in the sky and in heavens cries in sympathy.

When the soul of Imam Husain (a.s.) left his body, Hell protested in such a way that the earth almost split apart. When the filthy souls of Ubaidullah bin Ziyad and Yazid bin Muawiyah left their bodies, Hell roared so intensely that but for Allah containing it, using its dedicated keepers, it would have burnt everyone on earth with its outburst. And if hellfire were permitted, it would not have left anything without swallowing it. But it is restrained by shackles and controlled by orders. Hell became violent and uncontrollable more than once, until Jibraeel went to it and pacified it with his wings.

The Hell cries and laments over Husain (a.s.) and its fire blazes on his killers. If it was not for the presence of Divine Proofs of Allah on the earth, it would have destroyed the earth and overturned everything on it. But earthquakes will increase only when Qiyamat is near.

There are no eyes and tears loved more by Allah than the eyes of those who cry and shed tears over Imam Husain (a.s.). And there is none who cries but that his crying reaches Lady Fatima (s.a.) and he supports her in her lamentation, and his crying also reaches the Holy Prophet (s.a.w.s.) and in this way he fulfills our rights.

On Judgment Day all will be raised crying except those who cried over my grandfather, Imam Husain (a.s.). Those who have cried over him will receive glad tidings when they are resurrected. They will be delighted and happiness will be apparent from their faces. People will be fearful and restless but they will feel safe from grief and hardships.

People will be separate and dispersed and worried but they (who cried on Imam Husain (a.s.) will be sitting with Imam Husain (a.s.) under the shade of the Arsh, conversing with him, fearless of the trials of Judgment Day. They will be told: Enter Paradise; but they will refuse, choosing to sit with Imam Husain (a.s.) and listen to him. Then Houries will summon them.  But they will not even turn to the Houries due to the joy and honor they feel in their gathering.

Angels will bring messages sent by their spouses and servants, informing them of the blessings prepared for them in Paradise.

But they will reply, “We will join you, if Allah wills.”

Angels will inform their spouses of their reply. When their spouses learn how they are being honored and their closeness to Imam Husain (a.s.), they will yearn for them even more. Those who cried on Imam Husain (a.s.) will go on chanting:

“Praise be to Allah Who protected us from the great terror and trials of Judgment Day and saved us from that which we feared.”

Then some precious saddled mounts will be brought for them which they will ride to their abodes, praising and glorifying Allah and invoking blessings on Muhammad and Aale Muhammad (a.s.).

Meaning of the word – ولایت (Wilayat)

The word ولایة is derived from the root word و ۔ ل ۔ ی . Few meanings of this root word as per the Arabic dictionary of Cowan are - to be near, to adjoin, to follow, to be a friend, to lie next to, etc.

The word ولایة  is derived from this root word and as per the same dictionary this word can be pronounced in two ways – وَلایة  or as وِلایة. The difference is the sign of Fatha (َ) or Kasra (ِ) on the alphabet و. The meaning for both these recitation as per Cowan is, to be incharge, manage, govern, rule, have power, have authority.

Similarly, the scholars of Arabic literature have discussed the meaning of the word ولایة as well. We present one such example below.

Ibn Abil Hadeed says, وَلایة with Fatha on و is مصدر and وِلایة with Kasra is اسم. He further says, وَلایة with Fatha means mohabbat (love) or nusrat (helping) or obedience and the meaning of وِلایة  with Kasra follows the meaning of ولایة  with Fatha except that one is مصدر and other is اسم.[1]

It is evident from the above examples that the meanings of the word ولایة are in the context of love, obedience, helping and having authority.

After this brief discussion on the word ولایة itself, let us now examine the meaning of this word when it is used in the context of Wilayat (ولایة) of Ahle Bait (a.s.) or Wilayat of Ameerul Momieen (a.s.).

We refer to our esteemed scholars and see what they have said about the meaning of the term Wilayat of Ahle Bait (a.s.) or Wilayat of Ameerul Momineen (a.s.). We will see  what it means and what are its implications.

 For the purpose of convenience of our respected readers, we quote from a very popular book, which is widely available in English and Urdu language as well, this book is Greater Sins or Gunah e Kabira written by Shaheed e Mehraab Ayatullah Dastagaib Shirazi (r.a.).

In Part 2 of the first volume (English) before listing the Greater Sins, the respected scholar has brought three topics related to Wilayat. One such topic is ‘The meaning of Wilayat’ where he has explained the meaning of Wilayat of Ahle Bait (a.s.) and he has given reference of Majmaul Bahraeen which is authored by another great scholar Aqa Turahi.

While discussing this topic Ayatullah Dastagaib Shirazi (r.a.) says in Greater Sins,

“It is written in the book Majmaul Bahraen regarding the meaning of the word ‘Wilayat’:

“Wilayat is the love for Ahlul Bayt (a.s.), the natural consequence of which is to follow them in religious matters, to fulfil the obligations laid down on us and to abstain from the things prohibited. Wilayat is to walk in the footsteps of the Ahlul Bayt (a.s.) following their ways in deeds, behaviour and manner of speech.”

Wilayat therefore means love and obedience. This idea is supported by a tradition from Imam Muhammad al-Baqir (a.s.) wherein the Holy Imam (a.s.) has related love with obedience.”[2]

As we can conclusively say from the above explanation that Wilayat of Ahle Bait (a.s.) means possessing or having love for Ahle Bait (a.s.), obedience of Ahle Bait (a.s.) and submission to Ahle Bait (a.s.).

To conclude, we can say Wilayat means ‘love and obedience’.

Also, Wilayat is an Arabic word and most translators well versed with both the languages (Arabic and English) have translated Wilayat as ‘Mastership’.

Even if we look at traditions of Ahle Bait (a.s.) or duas which have been taught to us by Ahle Bait (a.s.) the same meaning of Wilayat (Mastership) is conveyed in these narrations, that is – Wilayat of Ahle Bait (a.s.) means love and obedience of Ahle Bait (a.s.).

Let us look at the below narrations.

1. It is narrated that Hazrat Ameerul Momineen (a.s.) said to Imam Husain (a.s.),

يَا حُسَيْنُ أَنَا أَمِيرُ الْمُؤْمِنِين‏… فَمَنْ تَمَسَّكَ بِوَلَايَتِي‏ وَ مَحَبَّتِي أَمِنَ مِنَ النَّارِ

“O Husain (a.s.)! I am the master of believers… then one who clings to my mastership and my love is saved from fire”[3]

As we can see above my mastership (Wilayat) and my love is used by Ameerul Momineen (a.s.) in the same context. Although as mentioned above the word Wilayat has a wider domain which includes obedience, submission, helping and love.

Therefore we can say, the one who submits to Ameerul Momineen (a.s.), obeys him, strives to help him and loves him unconditionally will be saved from fire.

2. Meaning of the word Wilayat in the below dua narrated by Sayyed ibn Taus in his book Iqbal al Amaal.

اللَّهُمَّ إِنِّي أَدِينُكَ بِطَاعَتِكَ وَ وَلَايَتِكَ‏ وَ وَلَايَةِ مُحَمَّدٍ نَبِيِّكَ وَ وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ حَبِيبِ نَبِيِّكَ وَ وَلَايَةِ الْحَسَنِ وَ الْحُسَيْنِ سِبْطَيْ نَبِيِّكَ وَ سَيِّدَيْ شَبَابِ أَهْلِ جَنَّتِكَ وَ أَدِينُكَ يَا رَبِّ بِوَلَايَةِ عَلِيِّ بْنِ الْحُسَيْنِ وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ جَعْفَرِ بْنِ مُحَمَّدٍ وَ مُوسَى بْنِ جَعْفَرٍ وَ عَلِيِّ بْنِ مُوسَى وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ عَلِيِّ بْنِ مُحَمَّدٍ والْحَسَنِ بْنِ عَلِيٍّ وَ سَيِّدِي وَ مَوْلَايَ صَاحِبِ الزَّمَانِ أَدِينُكَ يَا رَبِّ بِطَاعَتِهِمْ وَ وَلَايَتِهِمْ وَ بِالتَّسْلِيمِ بِمَا فَضَّلْتَهُمْ رَاضِياً غَيْرَ مُنْكِرٍ وَ لَا مُسْتَكْبِرٍ [مُتَكَبِّرٍ] عَلَى مَا [معنى‏] أَنْزَلْتَ فِي كِتَابِكَ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ

“O Allah! I implore you through your obedience and your mastership and the mastership of Mohammed (s.a.w.a) Your Prophet and through the mastership of Ameerul Momineen (a.s.) the beloved of Your Prophet and the mastership of Hasan and Husain (a.s.) sons of Your Prophet and the master of the youths of the Paradise and I impore you O my Lord! Through the mastership of Ali ibn Husain (a.s.) and Mohammed ibn Ali (a.s.) and Jafar ibn Mohammed (a.s.) and Musa ibn Jafar (a.s.) and Ali ibn Musa (a.s.) and Mohammed ibn Ali (a.s.) and Ali ibn Mohammed (a.s.) and Hasan ibn Ali (a.s.) and my leader and my master – the master of the time. I implore You O my Lord! Through their obedience and their mastership and submitting to their excellence (bestowed by you), satisfied and not rejecting (them) and not being arrogant upon what you revealed in Your book. O Allah! Send your salutations on Mohammed (s.a.w.a.) and the progeny of Mohammed (a.s.).[4]

As we can see in the above dua as well, the word mastership (Wilayat) has been used along with words like obedience and submitting. Therefore, this further indicates and emphasises that Wilayat means obedience, submitting and love.

Today, we also see few people translating the word Wilayat or using it in the meaning of kingdom, government or hukumat. While we mentioned in the beginning of our discussion that the word ولایت is derived from the root word و ۔ ل ۔ ی  which has many meanings depending upon its context of usage. One of the meaning of the word wilayat is indeed government or kingdom but when wilayat is used in context of Wilayat of Ahle Bait (a.s.) or Wilayat of Ameerul Momineen (a.s.) it does not mean their kingdom or their government rather it implies their mastership which means their obedience, their love and submitting to them.

We even saw our great scholar of recent times Ayatullah Dastagaib e Shirazi explaining that Wialyat means love and obedience. He did not indicate that it means government or kingdom of Ahle Bait (a.s.).

If we pay attention to the narration of Ameerul Momineen (a.s.) to Hazrat Imam Husain (a.s.) where he says one who clings to my Wilayat and my love is saved from fire, if we translate the word Wilayat as government or hukumat it would mean, one who clings to my government and my love, then the word government or humukat looks misrepresented. Also the (apparent) government of Ameerul Momineen (a.s.) was for only four odd years. Does it mean only those who were present in those four years will be saved from fire and other Shias who died before his apparent government or were born after his apparent government will not be saved from fire! No, this is not the case. The word Wilayat used is in the context of love, obedience and submission to Ameerul Momineen (a.s.).

Similarly, if we pay attention to the above dua narrated from Iqbal al Amaal, the dua says, O Allah! I implore you through the Wilayat of Ameerul Momieen (a.s.), Imam Hasan (a.s.) and Imam Husain (a.s) and goes on to mention Wilayat of every Imam till the twelfth Imam – Hazrat Imam Mahdi (a.t.f.s.). Again here, if we take the meaning of Wilayat as government or hukumat then there is a conflict in meaning since only 2 Imams who had an apparent government or hukumat i.e. Ameerul Momineen (a.s.) and Hazrat Imam Hasan (a.s.) and after him there was no Imam who had an apparent government for even a single day. Therefore, again, we can conclude that when the Wilayat of Ahle Bait (a.s.) or Wilayat of any Imam (a.s.) is used it means their love, their obedience and submission to them and does not refer to government or hukumat.

To summarize and conclude the word ولایت when used in the traditions in the context of Wilayat of Ahle Bait (a.s.) means love, obedience and submission to them and can be translated as ‘mastership’ in English to convey the same meaning.

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[1] See Behar al Anwaar, Vol. 65, Page 339 or Behar al Anwaar, Vol. 66, Page 314.

[2] Greater Sins, English, Volume 1, Part 2, Page 25

[3] Al-Fazail of ibn Shazaan Qummi, Page 83, book published by Radhi in 1984 in Qum, Iran

[4] Iqbal al Amaal, Vol. 1, Page 144, Behar al Anwaar, Vol. 95, Page 37

Charity الصدقة

Giving charity has been greatly emphasized in the Holy Quran and in the traditions of Ahle Bait (a.s.). We present below few verses from Holy Quran and traditions from Ahle Bait (a.s.) emphasizing on the same.

Allah, the Almighty says in the Holy Quran,

لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ وَمَا تُنفِقُواْ مِن شَيْءٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ

By no means shall you attain to righteousness until you spend (benevolently) out of what you love; and whatever thing you spend, Allah surely knows it. Surah Aale Imran (3):92

The Virtue of Charity

قَالَ رَسُولُ اللَّهِ ص‏ أَرْضُ الْقِيَامَةِ نَارٌ مَا خَلَا ظِلَ‏ الْمُؤْمِنِ‏ فَإِنَ‏ صَدَقَتَهُ‏ تُظِلُّهُ‏.

The Holy Prophet (s.a.w.a.) said, ‘The earth on the Day of Resurrection will be scorching, except for the shadow of a believer, for verily his charity will serve him as shade.’ (al-Kafi, v. 4, p. 3)

 

الإمام علي (ع): الصَّدَقَةُ جُنَّةٌ عَظِيمَةٌ مِنَ النَّار

Imam Ali (a.s.) said, ‘Charity acts as a great shield against the fire.’ (Bihar vol 10 pg 113)

Reward of charity at different times

 الإمام الصادق (ع)     ....إِنَّ صَدَقَةَ اللَّيْلِ تُطْفِئُ غَضَبَ الرَّبِّ وَ تَمْحُو الذَّنْبَ الْعَظِيمَ وَ تُهَوِّن‏ الْحِسَابَ وَ صَدَقَةَ النَّهَارِ تُثْمِرُ الْمَالَ وَ تَزِيدُ فِي الْعُمُر

Imam Sadiq (a.s.) said, ‘Verily charity given at night extinguishes the wrath of the Lord, wipes away grave sins and facilitates one’s account [on the Day of Resurrection]. Charity given during the day makes one’s wealth thrive and increases one’s lifespan.’ ( Bihar al-Anwar, v. 96, p. 125, no. 39]

Every Kindly Act is Considered Charity

رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِنَ‏ عَلَى‏ كُلِ‏ مُسْلِمٍ‏ فِي‏ كُلِ‏ يَوْمٍ‏ صَدَقَةً قِيلَ مَنْ يُطِيقُ ذَلِكَ قَالَ ص إِمَاطَتُكَ الْأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ وَ إِرْشَادُكَ الرَّجُلَ إِلَى الطَّرِيقِ صَدَقَةٌ وَ عِيَادَتُكَ الْمَرِيضَ صَدَقَةٌ وَ أَمْرُكَ بِالْمَعْرُوفِ صَدَقَةٌ وَ نَهْيُكَ عَنِ الْمُنْكَرِ صَدَقَةٌ وَ رَدُّكَ السَّلَامَ صَدَقَةٌ.

 Holy Prophet (s.a.w.a.) said, ‘Verily every single Muslim is to give in charity every single day.’ When asked who would be capable of such a thing, he replied, ‘Your removal of an obstacle from the road is a charitable act; your guiding someone the way is a charitable act; your visiting the sick is a charitable act; your enjoinment of good to others is a charitable act; your forbidding others from wrongdoing is a charitable act, and your returning the greeting of peace is a charitable act.’[Ibid. v. 72, p. 50, no. 4

 Holy Prophet (s.a.w.a.) said, ‘Every kindly act is considered charity.’[al-Khisal, p. 134, no. 145]

Helping brothers in faith professionally, carrying the luggage of fellow travelers while in hajj or ziarat, helping elderly people in masjid, helping young members of the society choose a good career, giving a smile to a momin,  solving the problem of a momin etc are all avenues of charity.

When we go to Masjid we should take our children (younger one's) along with us and give charity through them as this also cultivate in their heart love for charity from childhood.

Charity and Repelling Adversities

قَالَ النَّبِيُّ ص‏ الصَّدَقَةُ تَسُدُّ سَبْعِينَ‏ بَاباً مِنَ‏ الشَّرِّ.

Holy Prophet (s.a.w.a.) said, ‘Charity blocks seventy doorways to evil.’ (Bihar vol 93 pg 132)

 قَالَ رَسُولُ اللَّهِ ص‏ الصَّدَقَةُ تَمْنَعُ‏ مِيتَةَ السَّوْء

Holy Prophet (s.a.w.a.) said, ‘Charity prevents an undignified death.’ (Bihar vol 93 pg 124)

وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الصَّدَقَةُ دَوَاءٌ مُنْجِحٌ‏.

Imam Ali (a.s.) said, ‘Charity is an effective cure.’ (Bihar vol 59 pg 269)

 Best treatment  for our sick beloved is sadaqa. Infact, the best thing for the dead person (persons first night in the grave) is to do charity on behalf of that person.

One is supposed to give Sadqa of Imam e Zamana (a.t.f.s.) every day.

Multiple Niyat is possible in one Sadqa. A person can include (Niyat) of many people in one charity like father, mother, grandparents, in laws, etc

Charity is the key to (Increased) Sustenance

 قَالَ أَبُو عَبْدِ اللَّهِ ع‏ ….اسْتَنْزِلُوا الرِّزْقَ‏ بِالصَّدَقَة

(Kafi vol 4 pg 3 tradition no 5)  Imam Sadiq (a.s.) said, ‘…Attract sustenance by giving charity.’

وَ قَالَ ع‏ إِذَا أَمْلَقْتُمْ‏ فَتَاجِرُوا اللَّهَ‏ بِالصَّدَقَة

Imam Ali (a.s.) said, ‘If you are reduced to poverty, then trade with Allah through giving in charity.’ (Nahjul Balagha saying 258)

May Allah give us taufeeq to spend in the way of His religion and His chosen representatives on the earth.

Traditions on jihad-e-akhbar (struggling against the self)

1. Holy Prophet (s.a.w.a) said, ‘The best jihad is performed by one who awakes in the morning with no intention to wrong anyone.’[al-Mahasin, v. 1, p. 456, no. 1053]

2. When someone addressed Imam Baqir (a.s), saying, ‘I am weak in my worship, praying and fasting but a little, though I strive to eat only that which is permissible, and be intimate with only those whom it is permissible’, the Imam replied, ‘What jihad is there better than restraint of the stomach and the private parts?!’[Ibid. v. 1, p. 455, no. 1052]

3. Holy Prophet (s.a.w.a) said: One who fights his own self in obedience to God is a (true) struggler in the way of Him. (Nahjul Fasaha)

4. Imam Ali (a.s.) said: The best Jihad is the struggle of the self against lustful desires, and its weaning away from the pleasures of this world. (Ghorar al-Hikam)

5. Imam Ali (a.s.) said: Verily struggling against the self restrains it from sins and protects it from destruction. (Ghorar al-Hikam)

6. Imam Ali (a.s) said: Indeed the one who struggles against his [lower] self, overcomes his anger and is careful in obeying [the commandments of] Allah, is raised by Allah, the Glorified, to the status of the one who fasts by day and stands in prayer by night, and is granted the rank of the patient soldier [who fights in His way]. (Ghorar al-Hikam)

7. Imam Ali (a.s) said: Struggle against your [lower] self and seek repentance, you will be successful in the obedience of your Lord. (Ghorar al-Hikam)

8. Imam Ali (a.s) said: Struggle against your vain desires, overcome your anger and resist your bad habits, [by this] your soul will become pure, your intellect will become perfect and the reward of your Lord will be complete. (Ghorar al-Hikam)

9. Imam Ali (a.s) said: Struggle against yourself and call it to account the way a partner would hold his partner accountable, and demand from it the right of Allah the way an adversary would demand from his foe, for verily the most felicitous of people is the one who undertakes to hold his self to account.(Ghorar al-Hikam)

10. Imam Ali (a.s) said: Struggling against the self with knowledge is a symbol of intelligence.

(Ghorar al-Hikam)

SACRIFICE

The word sacrifice means the act of offering or giving something to another person.

Human soul is selfish. He cares for his own desires and benefits first. Making sacrifices in order to achieve Allah’s pleasure by quitting the egoism of the soul is one of the greatest characters among the values of the humanity.

Allah, the Almighty says in Holy Quran,

الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ ثُمَّ لاَ يُتْبِعُونَ مَا أَنفَقُواُ مَنًّا وَلاَ أَذًى لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

“Those who spend their wealth in the cause of Allah and follow not up their gifts with reminders of their generosity or with injury, for them their reward is with their Lord; on them shall be no fear, nor shall they grieve.” (Surah Baqarah (2) : 262)

One of the signs of a person who possesses true faith is that he is not selfish and is self-sacrificing. Such a person is constantly struggling with his life and property toward his goals and the action and behavior of one are brought forth through his manner of thinking and his beliefs.

If the beliefs of a person in relation to something reaches to such a level that they overtake the importance of his own life, property and his entire existence, then without doubt he will exert as much energy that is needed to reach and protect his goals and will be ready to give up everything (to reach to such an aim).

When the word sacrifice comes in our mind the only thing comes is the sacrifice of Imam Hussain (a.s) in Karbala. The sacrifices which Imam had to go cannot be described in words.

Aga Darbandi writes, ‘When the Day of Judgement shall dawn, the people shall be gathered in a state of intense anxiety and apprehension. Under these circumstances, the Holy Prophet (s.a.w.a.) will request Hazrat Ali (a.s.) to ask Janabe Zahra (s.a.) what she had in store to rescue the nation from chastisement. Janabe Zahra (s.a.) will say, ‘The severed hands of Abbas (a.s) are sufficient for salvaging the nation.’ (Asraarush Shahadat pg. 325, Jawaherul Ayqaan pg. 194, Qamare Bani Hashim pg. 51)

 In this brief statement Janabe Zahra (s.a) highlights the eminent rank of Hazrat Abbas (a.s.) near Allah, which shall result in the intercession of the Islamic nation as a result of his supreme sacrifice, the proof of which are his severed hands.  

Hazrat Abbas (a.s.) served the successor of the Holy Prophet (s.a.w.a.) till the last breath of his life under the most trying circumstances. Near his Lord he was a virtuous slave and near Holy Prophet (s.a.w.a.) he was a submissive and obedient Muslim. He submitted completely to the wishes of the Imam of his era and eventually sacrificed his life to safeguard the Imam and thus, earned the latter’s satisfaction and approval. Therefore we find the infallibles (a.s.) speaking of Hazrat Abbas (a.s.) with such high regard and respect. As devotees of this personality and his ardent lovers, we must strive to emulate the actions of our Master – Hazrat Abbas (a.s.) by supporting the Imam of our era till the dying moments of our lives.

Concluding this topic, the only thing that’s come to our mind is to always sacrifice what you like the most and strive for the pleasure of Hazrat Wali Asr (a.t.f.s.) which will benefit us in duniya and aakherat.