As we approach the days of Ashura and are now in the midst of the month of Muharram, we had the honour of hosting a special guest who has been actively delivering sermons in Arabic-speaking communities across London. His lectures shed light on the virtues and life of Imam Husayn (pbuh). We seized the opportunity to ask him some important questions and address common misconceptions surrounding the tragedy of Karbala.

Hujjat al-Islam wal-Muslimeen Shaykh Ali al-Karbabadi has previously served as a Friday Prayer Leader (Imam Jumu‘ah), though he is better known for his travels as a religious preacher. Considering his packed preaching schedule during the first ten days of Muharram, we are particularly grateful for his time and insights.

1. As a Friday prayer leader, what kind of activities were you involved in?

I served as a temporary Friday prayer leader in the city of Cardiff, in the region of Wales, at the Imam Ali (a) Centre. This centre hosts a diverse Muslim community – people of various nationalities, languages, and social backgrounds, particularly university students. The core activity was the Friday prayer, but depending on the occasion, additional programmes were held, such as celebrations or commemorations related to the martyrdom of the Imams (a).

The centre also provided an opportunity for engaging with students, responding to religious questions, and fostering social ties within the community.

2. Ashura was the day Imam Husayn (a) reunited with his Beloved – so why do we mourn?

Human beings have complex emotions when it comes to the event of Karbala. Each feeling reflects a particular perspective. For instance, we feel pride and honour because of the moral values Imam Husayn (pbuh) and his companions embodied – their refusal to submit to oppression.

When we understand that Imam Husayn (pbuh), through his martyrdom, attained the highest spiritual rank, we rejoice for him. As the Prophet (s) said to him: “You have a position in Paradise that you will not attain except through martyrdom.”

Just as a believer rejoices in the joy of the Ahl al-Bayt (a), they grieve at their grief. Another layer of emotion is sorrow, which is natural and human. We grieve for the separation from Husayn (a) and the injustices he suffered. Imam Husayn (pbuh) was beloved to the Prophet. As the Prophet (pbuh), himself said: “The eyes weep, and the heart is sorrowful, but we say nothing except that which pleases Allah.”

The Day of Ashura was a day of catastrophe for the daughters of the Prophet (pbuh). Our sorrow is also due to the afflictions that befell Imam Husayn (pbuh) before his martyrdom. As narrated: “The day Husayn was martyred, our eyelids were wounded, our tears flowed, and our dear one was left in Karbala – it became for us a lasting grief until the Day of Judgement.”

Moreover, in this grief lies immense reward. Crying over Husayn (a) is a cause for the forgiveness of major sins. So, our joy for his spiritual elevation is not contradictory to our sorrow for his loss.

3. In the Ziyarat of Ashura, who is meant by “Peace be upon Ali son of Husayn”?

The most plausible interpretation of the phrase “wa ‘ala ‘Ali ibn al-Husayn” is that it refers to Ali al-Akbar, the son of Imam Husayn (pbuh) – not Imam Zayn al-‘Abidin (a).

This is because Imam Zayn al-‘Abidin (pbuh) holds the rank of Imamate and infallibility, while the Ziyarat of Ashura appears to be directed primarily to the martyrs of Karbala. That’s why it’s known as “Ziyarat Ashura” rather than a visitation text for the Imams (pbut) in general.

This is also reflected in other pilgrimage texts, where visitors would address Ali al-Akbar (pbuh) near the feet of Imam Husayn’s shrine after completing the main ziyarat. Therefore, the mention of Ali ibn al-Husayn (pbuh) here highlights the lofty station of this young martyr among the companions of Karbala.

4. Imam Husayn (a) knew he would be martyred – so why did he fight? Was this not a form of suicide?

No, the uprising of Imam Husayn (a) was not suicide. Suicide means intentionally killing oneself, which Imam Husayn (pbuh) did not do. He was killed by the army of Yazid. He stood firm, defended himself, his family, and the sanctity of Islam, and never sought death.

Rather, he made great efforts through advice, reminders, and enjoining good and forbidding evil – all to awaken the enemy’s conscience. When all efforts failed, he fought bravely.

He wanted them to listen to his message – if they accepted it, they could be saved; if not, he had to defend himself.

As one narration states: “After Ibn Sa‘d arranged his army for battle, Imam Husayn (pbuh) mounted his camel and called out with a loud voice that most could hear: ‘O people, listen to my words and do not rush to fight me until I have advised you and stated my excuse for coming to you. If you accept my reasoning and believe my words and treat me justly, you will be guided and have no excuse against me. But if you reject me, then conspire with your partners and carry out your decision against me without delay (Yunus: 71). Indeed, my guardian is Allah, who revealed the Book, and He befriends the righteous.’”

Thus, the fact that Imam Husayn (pbuh) knew of his martyrdom does not mean he chose death passively. Historical evidence shows that his enemies were determined to kill him regardless of whether he stayed in Madinah or Makkah. He even told Ibn al-Zubayr: “Even if I were hiding in the depths of a beast’s burrow, they would drag me out to carry out their plot.”

5. In your recent lectures in London, you addressed the importance of justice and vigilance against divisiveness. How do you assess these values in today’s society, and what are the solutions?

In my speeches, I emphasised the importance of reviving the value of justice – particularly in materialistic societies. Keeping the flame of justice alive awakens the human conscience and builds personalities that are aware and empathetic. Such individuals act with humanity, participate in society meaningfully, and are not limited to work, taxes, or personal affairs. They play a role in resisting social injustice.

Division and disunity among people are negative phenomena that sometimes arise. The real danger is that they can destroy achievements and progress. The prevalence of division depends on the context. At the public level, Islamic societies generally value justice and oppose oppression. But on the individual level, smaller acts of injustice may still be found.

To eliminate these, we must draw more deeply on the teachings of Imam Husayn (pbuh), so that justice permeates all levels of life – including the personal.

Division is indeed dangerous, but thankfully, our communities are aware of this risk. They value unity and avoid discord.

Generally, there are two main strategies to promote justice in societies dominated by materialism and self-interest. The first is an intellectual strategy – using knowledge and reason to spread these values. The second is an emotional strategy – awakening human feelings and innate justice-seeking tendencies.

Knowledge helps articulate the consequences of injustice and highlights the need for ethical values in every situation. Similarly, combating division can begin with both education and emotional awareness.