بسم الله الرحمن الرحيم

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Every move a believer makes should have an explicit and implicit understanding. It is clear that attending the Majalis's for the Master of Martyrs Imam Hussein (PBUH) represents conducting one of the sermons of Islam. If it was not for his pure blood, Islam would have retained nothing but its name and the Quran would have retained nothing but its calligraphy. This is the implementation of commemorating the matter of the progeny of the prophet (PBUT), which was preached by Imam Sadiq (PBUH) in which he says: “May Allah have mercy on those who commemorate our plight”.

The Ashura movement which was carried out by Imam Hussein (PBUH) and his followers is undoubtedly one of the most significant events in history. It can be stated that it was the third most significant event after the creation of Adam (PBHU), which was the establishing of God’s plan represented in appointing a representative on earth; and after the mission of Mohammed (PBUH), which was the foundation of the seal of prophecy until the Day of Judgment. The third event was that of Imam Hussein (PBUH), which renewed that message and purified it from all that was attached to it for half a century due to the absence of the carrier of that message. During such period of time, the head of the pyramid of Muslims (which is the highest level in the structure of the seal of nation) was a personality that is at the bottom of the list outside the scope of the nation’s structure, who was Yazid and we distil Islam and humanity from including him as a member. Therefore, we would like to refer to some important observations in relation to this mourning since gift of these seasons are liken the sun’s light and both are the same in the origin of giving but has multiple external effects depending on individual’s reception and the different levels of reception for such gift. Here are some of these observations that Allah blessed us with in relation to this mourning:

1. It is essential that those who sponsor these Majalis’s have the pure intention of getting close to Allah and as we know that critic is observant and should be away from all forms of hidden polytheism. It is undoubtedly obvious that the blessings during this mourning that were cited in numerous scripts are based on such pure intention. One of the indications of such intention is not worrying about the number of attendees and their praise along with any other indications that are the general topic of the main man. The reward depends on what you do and not what others do. All you have to do is open the doors and make yourself accessible as Imam Sadiq (PBUH) mentioned in the chapter of dealing with others.

2. The Majlis’s of mourning of Imam Hussein (PBUH) are indeed remembering Allah. He obtained eternity since he performed the highest level of worshiping Allah, the God of all Worlds and it is the sacrifice of the self and what self? Therefore, we should respect these Majlis’s by entering with respect and in a condition of cleanness and treating it as one of the public Islamic schools which combines in its various halls (from the desert’s tents to the city’s skyscrapers) the different levels of society which is one of the main factors for scholarly surpassing of the general public of the follower of the progeny of the prophet (PBUT) when compared to others due to the fact that they are exposed to this holy light since their early ages.

3. We should be psychologically prepared before entering these Majlis’s and it is recommended to ask for forgiveness, keep remembering Allah and praying for the Prophet and his progeny (PBUT) and being psychologically prepared for God’s exhales in such place. It is undoubtedly clear that there are days during our lives for which Allah has exhales depending on times and places and the Majlis’s of Imam Hussein is the field of having the different types of Allah’s mercy which can not be otherwise obtained. We also should’nt forget to point out that Imam Ridha (PBUH) promised us that mercy when he said “Crying for him forgives the major sins”.

4. If such Majlis is being held at a house of Allah, we should not forget to pray two Rakaas for the prayer of mosque greeting and with submissiveness. Moreover, we need to observe all mosque manners stated in “Fiqh” especially conforming to permissible Hijab for women as well as avoiding mingling between opposite genders in public places. Causes that lead to failing to obtain the reward are always present. We should not use the spirituality of the atmosphere as an excuse for failing to conform to obvious Islamic requirements both in Fiqh and in ethics. In many cases, we fail to obtain numerous rewards after they materialize because of failing to avoid issues that thwart the acceptance of Allah.

5. The goal of listening to the lectures should be to deduce the practical points that could change one’s way of life. Therefore, we should focus on what is being said and not who is saying it.. A listener should assume that he/she is being personally addressed by what is being said and directed to the general audience and this is a frequent fact in our life that we should not forget in which Allah (SWT) may deliver an important piece of information for someone using another’s tongue which was not intended by the speaker, but Allah makes such delivery for those whom He wants to awaken from an inadvertence of those destructive inadvertences.

6. We should strive to live in an atmosphere that would provoke crying since the Majlis’s that are closest to be accepted by Allah are seclusions in the middle of the night which are not impacted by any external effects. We should live what happened on the day of Karbala’a (Attaf), which was the bitterness that pained the hearts of all righteous people even those who heard about Imam Hussein’s tragedy before he was even born. This can be achieved by remembering what happened during that day without relying only on what the lecturer is saying. Success for such achievement is related to the overall knowledge of this whole blessed biography including its tragic side, which can be achieved by reading about it from reliable sources.

7. If we are not successful in crying, then we should try to weep, feel sad and show grief for what happened to the Master of Martyrs (PBUH) without caring about others around us since the devil attempts to prevent us from crying with the excuse of dissimulation. It is not polite that the listener treats the time of weeping just like the time of preaching and listens to both of them in the same manner. It is clear to an observer that tender-heartedness is the outcome of prior interactions and someone who does not possess an educational method in his/her life is bound to live a case of thought distraction in addition to emotional dryness. unclear

8. If emotional coldness continues throughout the season, then we should search for the factors that cause such failure and as narrated by Imam Ali (PBUH) “Incapability of weeping is caused by coldness of hearts, and coldness of hearts is caused by accumulated sins”. If this condition continues for a prolonged period of time, then it gives the impression of unstable relationships with the unknown – how can a person not feel the pain of what happened to a beloved one if there was apparently love for him. It is with no doubt that if someone lives such sad coldness in a time where this worshipper is in great need for emotional tenderness, he/she should seek real repentance which causes giving up sins. It is so beautiful to end the season of loyalty with a unifying conclusion that means the repentance to Allah (SWT) and this in turn will make mourning seasons have an impact in the hearts of those who do not relate with such feelings in the beginning.

9. We should take advantage of the Dua’a time after the Majlis since they are times of response [from Allah]. We should strive to have an atmosphere for special Dua’a in addition to the speaker’s Dua’a since it is observed that Dua’a after Majlis, in general, has no spirit.meaning unclear In other words, people do not treat this period of Majlis seriously or carefully as if speaking to Allah (SWT) as a minor matter and is not given the attention it deserves.meaning unclear On the contrary, a worshipper can receive his/her great needs after crying for Allah’s most beloved person of his time.

10. We should try to seek diversity during mourning Majlis, since each Majlis has its unique form and each speaker has his/her own impact. A listener should find the Majlis that impacts him/her and leaves him/her with lessons and considerations without worrying about satisfying the Majlis’s sponsors, being fanatic for some side or having emotional tendency that has no reasoning except self-comfort and not missionary considerations. Moreover, we falsely think that obtaining the material and moral blessings are inversely related to such intentions that only Allah (SWT) knows.

11. We should strive to make ourselves available as far as work and studies during the days of Ashura to observe the mourning of the grandson of the Prophet (SAWS) who was bothered with his crying when he was a child.(bothered with his crying?) The day of Ashura should not be like any other day when we are busy with daily business leaving Imam Mahdi PBUH unaccompanied in his tragedy; for which he cries blood instead of tears since deeds are fruitful when they are associated with some struggle on this context and since the best deeds are those that are hardest on the self.

12. If you are living in a country where Imam Hussein’s Majlis’s are not available, then you should seek help from audios, videos and objective websites so that you do not lose this season’s blessings. Nevertheless, commemorating in unordinary venues has special effect and this is one of the experiments that have consistent impact. Remembrance in seclusion is purified from all doubts of unambiguousness. Therefore, in such cases, deeds are closer to acceptance especially if they are associated with spreading such noble goals in the hearts of those who are ignorant of such knowledge and when people know the good reputation of others, they usually follow them.

13. It turns out that it is preferable to live, inside and outside the house, the emotional atmosphere by listening, as much as possible to lectures, mourning Majlis and reading books related to this biography and martyrdom. It is worthwhile for the believer to turn these days into a filled week both intellectually and emotionally in all fields even those related to worship since observing this memorial is the step prior to commemorating the religion in all its limits and details. It is also plausible that we should not be filled only with emotional thoughts (without intellectual thoughts) since one of the goals of this blessed movement is to move people towards God’s way which almost lost its landmarks when the oppressors eliminated the Imam (PBUH) from the nation.

14. The sign of acceptance of the condolence, through lessons, listening, crying and weeping is to come out with repentance after the season, giving up sins and strengthening monitoring, because what gave Imam Hussein (PBUH) his distinguished personality was remembrance of Allah in every step of his blessed movement including the time of rising up to the Higher Kingdom. It is unfortunately noted, with deep regret, that the individual quickly wastes the benefits he won during the season as soon as the season is over. This happens yearly which magnifies the regret of the individual on the Day of Judgment. It is likened to a person who gets to a pond and only takes what is enough for his thirst at that time without stocking water for his long journey in a dry land.

15. Try to accompany your family, children and friends to the Majlis of Imam Hussein (PBUH) since it is the framework for radical transformation even for disobedient souls. It is with no doubt that it leaves an unintentional impact in the souls of the youth because the infallible (PBUH) has his care and guidance after his death and during his life. If the martyr is considered alive and prosperous, then how about the Master of Martyrs? It is also known that the difference between the living and the martyred infallible is like that between the riding and the walking since by leaving this life he has dismounted his noble body. Do you see a difference?

16. Regrettfuly,it is not uncommon for some of the audience to partake in side talk and gossip when the majlis is finished. When this happens, what has been gained during the majlis is lost.. We should try to leave the Majlis if we are worried about falling into such vainness. It is also known,in relation to such cases, that leaving willingly after coming forward to worshipping, whether for Allah or for the Majlis’s of the progeny of the prophet (PBUT), is one of the causes of God’s punishment. It has been narrated that nothing causes the worshipper to be punished like that of coldness of heart; this explains some of the forms of the tremendous leaving after the tremendous coming forward because of the worshipper failing to comply with the manners of coming forward as they should.

17. Some of the people attend the Majlis seeking some needs and this belongs to the section of dealing with the God of the Worlds. However, the main goal of such Majlis is the rememberance of Allah (SWT) and what He dictated, both for doing deeds and avoiding other deeds, these are the goals that the Imam sacrificed himself for to make them reality. Hence our slogan “my eyes cry not for seeking reward but my eyes are crying for you” and what is the value of some perishable material needs compared to God’s regard of the worshipper which turns him upside down.

18. The condolences in these seasons are presented in the first place for the remaining of those who have departed - the Master of the Matter (PBUH). Therefore, we should try to live the level of pain that hurts his gracious heart since he is the expert of what has happened to his (great) grandfather Imam Hussein (PBUH) in the battle of Attaf (Karbala’a). What we have learned, regarding the battle of Attaff, represents only a small portion compared to what really happened to the progeny of the prophet (PBUT). Therefore, our Imam, Imam Mahdi (PBUH), is one of those who is weeping and you can imagine the condition of someone who mourns his martyrrd grandfather in these extended centuries.

19. Some look at what happened during the battle of Attaf as a file being opened to be closed. However, we are commanded to follow the honored prophet and his progeny (PBUT) and among them is the Master of Martyrs (PBUH) – rejecting oppression, remembering Allah (SWT) at all times, devotion to faith, being firm when fighting the enemies, and having a deep understanding of Sharia’s limits since the levy for wishing that the universe be with them to win them victory is achieved by practically seeking to copy them within appropriate and possible limits at any place of the places of “Jihad” in our lives.

20. It is really noticeable the diversified members who participated in the battle of Attaff. Among them are the elder Habib Ibn Muthahi Al-Asadi, the infant, the youngsters who were in their prominent youth such as Qasim and Akbar, and the servants such as Jone. Also among them are the women who participated in and after the battle such as the Lady of Bani Hashim, Zainab Al-Kubra (PBUH). Is there not a lesson for all that accountability is not particular to a certain group of people, and that Allah (SWT) requires from each of us to hold the flag of unifying whenever and wherever we are?