The Message of Karabala

By: Shaykh Fadhlalla Haeri
The form of our gathering tonight is to show allegiance to the message and the conduct of the Ahl ul-Bavt. In every aspect of life there is an outer form and an inner meaning. Form and meaning are always connected, but not always in the right balance. We are gathered. as many others around the world are gathered. to remember the meaning of Imam Husayn’s martyrdom at Karbala. If we do not join the form of our commemoration with the meaning of Karbala, then we have disrupted the balance in existence. If we do not live what we teach, that teaching will become barren. If we do not adhere to the message of Islam in every way. that message will be distorted, and will end up being yet another religion far removed from the source.
I would like to quote from the Qur’an to share with you the responsibility that is on our shoulders:
Only Allah is your Guardian and His Messenger and those who believe, those who establish the prayer, give zakat and bow down (in prayer). (Surat ul-Ma’idah:55)
Many of you know the historical event about which this ayah was revealed in Medina. The event occurred in the Prophet’s mosque during the time of Amir al-Mu’minin ‘Au. It was while Amir ‘Mi, peace be upon him, was in prayer, in ruku’, that a man began to ask for sadaqa (charity). While still in ruku’, Amir ‘Au lifted his hand on which he wore a ring and held it toward the beggar.
What measure of man, so deeply absorbed in prayer, could, at the same time, be aware of the presence of a beggar seeking physical, niaterial sustenance? Many commentaries have been made on this ayah. Many have expounded on its overall meaning concerning how the two qualities of the inner and outer states were combined in Arnir al-Mu’minin. the greatest of the believers in prayer, yet aware of what existed around him.
Amir ‘Mi, peace he upon him, was a man of tawhid. He was in this world, but not of it, and was utterly cognizant of its totality. It was he who said “You think you are a small universe, and in you is folded up the entire cosmos.” Amir ‘Mi was simultaneously in a state of prayer, yet aware of who was in front of him and who was not. This is the state of a man who is in total abandonment, and therefore in pure consciousness, unified with the entire creational reality. It is about Arnir ‘Mi that it is said: “It is he who gives drink and drinks, and is not distracted by his drunkenness. His joy in that state does not distract him from his companion, or from his Beloved, nor is he distracted by the cup.” Nor was he distracted, like most of us are, by our lives. our troubles, our mission, or our good works. His drunkenness, or his joyfulness obeyed him — he was a fully awakened being. He was in the state of completeness. He is the man whom we try to emulate, to imitate, and to follow in the dust of his footsteps.
The culture of the Ahl ul-Bayt heralds for us the meaning of Islamic life. It is a complete model of reality. If we want to know aspects of reality, then we have no other option than to take on the path of those who have achieved it.
This is the only step that anyone with sense and respect for himself will take. As charity begins at home, so each individual must begin with himself, to enter the party and join the caravan, to be as though he is amongst the Ahl ul-Bayt: to be in taqwa, in fearful awareness; to be aware of death at all times; to be willing to face the next life, joyfully, by the fact that he has done his best, and there is nothing left but to see the face of Allah.
The affliction of Imam Husayn, peace be upon him, is the same as our affliction. With us, however, because our dedication to the path of Allah is not as complete as his, the affliction is not seen as sharply as in the case of Karbala. Nevertheless, we are at all times confronted by test and trial.
Do men think that they will be left alone by saying we believe, and not be tried? (Surat Ankabut:2)
The fitna (affliction) upon us is in order that we may sort out those lower aspects of