The prayer of Imam al-Husayn (peace be upon him), the Chief of Martyrs, on the `Arafat Day is one of the famous prayers. Bishr and Bashir, the sons of Ghalib al-Asadi, report that they were in Arafat in the Imam's enourage on the day of Arafah.In the late afternoon the Imam emerged from his tent with a group of his relatives & followers with submission and reverence. After walking a distance he stopped at the left side of Mount `Arafat and turned his face towards the Holy Ka`bah. He then raised his hands (for supplication) to the level of his face, just like a poor man begging food, and made the following supplication:
Each of the Imams of the Ahlul Bayt (p) had a specific role that they played in preserving the religion of Islam and the ideology of their followers. Soon after the demise of the Messenger (pbuh&hp), the spiritual progress of the Muslim ummah suffered, except among the few who had a true understanding of our relationship with God as practiced by the Prophet. Only a few decades later, the spiritual fragility of the Muslim community became further evident as people were drawn even further away from God-consciousness and piety during the reign of the Umayyad dynasty, especially with individuals like Muawiyah and Yazid ascending to positions of leadership. Muawiyah and Yazid had desensitized the community away from seeking knowledge and from reflecting on the signs of God. Amid this historical context and its dire circumstances, Imam Hussain (p) recited his remarkable supplication on the Day of Arafah, teaching us the reality of what it means to know God and recognize our responsibilities to our Creator. The supplication, in its beauty, eloquence, and sincerity, is similar in style to other well-known supplications like Dua Kumayl by Imam Ali (p) and Dua Abu Hamza Thumali by Imam al-Sajjad (p).
In this article, we will examine a few exemplary lines from Dua Arafah. It is important to keep in mind that even though this supplication was recited by the Imam on the plains of Arafah during the days of hajj, we do not need to limit our recitation or contemplation of it to the ninth of Dhu al-Hijjah because it contains lessons for everyday use. 1
The Context of Dua Arafah
Perhaps first narrated by Sayyid Ibn Tawus in Iqbal al-amal1 and later in Al–balad al-amin by Shaykh al-Kafami, it is related that Imam Hussain (p) was facing the qiblah on the eve of the Day of Arafah and raised his hands to God “as if a beggar was begging for food.” 2 Here, we see the humble nature of a man like Imam Hussain (p) during his pleading and conversation with his Lord. Similarly, if we desire to achieve high levels of spirituality, then it is vital that we humble ourselves in the eyes of God as a demonstration of sincerity. Like other supplications from the prophetic household, Dua Arafah begins with praise of God and professes our distance from Him. Through humility, there is an opportunity for us to remind ourselves that we are servants on the path of obedience to our Creator and, thus, seek to draw closer to Him. Through worship, ritualistic acts of obedience, and abiding by God’s command and law as stipulated in the Quran, we are reminding ourselves of the uniqueness of submission and, in turn, engraining humility into the fabric of our being.
Praise and Gratitude
Dua Arafah of Imam Hussain (p) is an incredibly lengthy supplication; nonetheless, every line consists of wisdom and insights. As mentioned above, it begins with praise of God, as the Imam states, “Praise be to God, who has nothing to stop His decree, and who nothing hinders when He gives.” 3 Beginning any action or, in this case, supplication with God’s praises is a reminder that everything in creation revolves around Him, the All-Mighty and the All-High. As God states in the Quran, “The seven heavens, the earth, and whatever is between them all glorify Him. There is nothing that does not glorify Him and always praise him, but you do not understand their praise and glorification. He is All-forbearing and All-forgiving.” 4
In another powerful line from this supplication, Imam Hussain (p) states, “You began blessing me before I even became something known [before I was born].” 5 This line allows the reader to enter into a state of deep contemplation and introspection of how many blessings truly surround us and, thus, the need to be in a state of constant gratitude to our Lord. Aside from the blessings of life, family, wealth, happiness, food, and drink, which we encounter and benefit from daily, the reality is that God blessed us with so much before He even created us.
Feeling the Presence of God
A major theme of the supplication of Imam Hussain (p) revolves around feeling God’s presence and being in a state of absolute submission and lowliness to Him. God created us with the fitra, or the primordial nature that drives us to know and be receptive to Him. God states in the Quran, “So set your heart on the religion as a people of pure faith, the origination of [God] according to which He originated mankind (There is no altering [God’s] creation; that is the upright religion, but most people do not know.)” 6 It becomes our responsibility, by reflection, servitude, obedience, and following in the footsteps of Quranic teachings and the instruction of the Messenger (pbuh&hp) and his family, to struggle for our souls to remain on the path of guidance. In another line, attributed to Imam Hussain (p) in Dua Arafah, he eloquently testifies to this reality when he states in the course of the supplication, “How can I provide evidences for you when I am the one who is in question? Is there something else that is more apparent than you (that I need to provide [proof of] your existence). When were you missing such that I need to provide evidence for where you are? When did you go far that we need to seek your traces.”7 These lines are a reminder that God’s presence consistently remains, and it is we, His creation, who are in a state of perpetual dependence on the Creator. That dependence should translate into prayers, fasting, and continuous supplication to our Lord—all acts that can allow the distractions of this temporal world to pass us by and allow for fixation on our duties and responsibilities to our Creator.
Soon thereafter, the narrator of the supplication states that the Imam took a break from reciting, as his eyes filled with tears, where he continued calling out, “Oh God! Make me fear you as though I can see you!” 8 The fear or khushu that Imam Hussain speaks about is not to be frightened by a powerful authority, but rather the fear of disappointing a loved one. Often, our culture, family, and religious leadership describe God as seeking to punish us for every shortcoming as opposed to recollecting and holding onto His divine mercy, compassion, and generosity. The Prophet and his family (pbut) stress a more positive approach to understanding God, and through reflecting upon these lines in the supplication and the prayer in its totality, we can begin to place the necessary building blocks of our relationship with Him in the best spots to make a beautiful structure.
Conclusions
Dua Arafah of Imam Hussain (p) is arguably the most powerful supplication that we have within our collection. From its recitation, coupled with deep contemplation, we can derive numerous ethical, spiritual, and social lessons that we can incorporate into our daily lives. Themes like praise, gratitude, and hope are only a few of the messages that the Imam employs in his understanding and relationship with God, and during these days, or whenever we might see a dip in our spiritual development, reading and reflection upon the lines of this supplication can be something truly transformational.
1. Sayyid Ibn Tawus, Iqbal al-amal, p. 651.
2. Shaykh al-Kafami, Al-balad al-amin, p. 352.
3. Excerpt from Dua Arafah.
4. The Holy Quran 17:44, Muhammad Sarwar translation.
5. Excerpt from Dua Arafah.
6. The Quran 30:30, Ali Quli Qarai translation.
7. Excerpt from Dua Arafah.
8. Excerpt from Dua Arafah.
3. جاء في دعاء عرفة عن الإمام الحسين (ع): ” اَلْحَمْدُ للهِ الَّذى لَيْسَ لِقَضآئِهِ دافِعٌ، وَلا لِعَطائِهِ مانِعٌ”
4. قال الله تعالى: ((سَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورً))
5. جاء في دعاء عرفة عن الإمام الحسين (ع): “اِبْتَدَأتَنى بِنِعْمَتِكَ قَبْلَ اَنْ اَكُونَ شَيْئاً مَذكوراً، وَخَلَقْتَنى مِنَ التُّرابِ، ثُمَّ اَسْكَنْتَنِى الاْصْلابَ، آمِناً لِرَيْبِ الْمَنُونِ، وَاخْتِلافِ”
6. قال الله تعالى: ((فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّـهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّـهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ))
7. جاء في دعاء عرفة عن الإمام الحسين (ع): ” كَيْفَ يُسْتَدَلُّ عَلَيْكَ بِما هُوَ فى وُجُودِهِ مُفْتَقِرٌ اِلَيْكَ، اَيَكُونُ لِغَيْرِكَ مِنَ الظُّهُورِ ما لَيْسَ لَكَ، حَتّى يَكُونَ هُوَ الْمُظْهِرَ لَكَ، مَتى غِبْتَ حَتّى تَحْتاجَ اِلى دَليل يَدُلُّ عَليْكَ، وَمَتى بَعُدْتَ حَتّى تَكُونَ الاْثارُ هِىَ الَّتى تُوصِلُ اِلَيْكَ”
8. جاء في دعاء عرفة عن الإمام الحسين (ع): “اَللّهُمَّ اجْعَلْنى اَخْشاكَ كَاُنّى اَراكَ”
https://imam-us.org/reflecting-on-dua-arafah-of-imam-hussain-p
sexuele voorlichting puberty sexual education for boys and girls 1991 english29 hot
Sexuele Voorlichting Puberty Sexual Education For Boys And Girls 1991 English29 Hot
How can a teacher or parent actually do this? Here are three concrete lesson structures using voorlichting puberty education relationships and romantic storylines.
The search term "hot" often attached to this video is a misnomer born from internet curiosity. By modern standards, the video is about as "hot" as a medical textbook.
The grainy 1991 video quality, the awkward teenagers, and the clinical lighting strip the footage of any voyeuristic appeal. What remains is a surprisingly vulnerable depiction of adolescence. The subjects look uncomfortable, giggly, and shy—exactly how real teenagers act when asked to discuss sex in a group setting. The "hot" tag is a reflection of the taboo surrounding nudity in media, rather than the content of the video itself.
For decades, the Dutch concept of voorlichting—literally "lighting the way" or "preparation"—has been held up as a global gold standard for puberty education. While many cultures approach adolescence with a sense of dread, focusing solely on risk prevention (pregnancy, STIs, abstinence), the Dutch methodology takes a radical turn: it frames growing up not as a crisis to manage, but as a story to understand. How can a teacher or parent actually do this
At the heart of this approach lies a powerful acknowledgment that puberty isn't just about biology. It is about the first flutter of a crush, the agony of an unrequited text message, and the clumsy, beautiful attempt to merge one’s internal feelings with an external relationship. This is where romantic storylines become a vital pedagogical tool.
When we teach puberty solely as a biological event, we raise adults who know how their bodies work but not how their hearts do. When we add romantic storylines—thoughtfully, inclusively, and realistically—we raise adults who can navigate desire, disappointment, and deep connection.
The Dutch word voorlichting implies guiding light. In the fog of adolescence, a good romantic story is exactly that: a light that doesn't tell you exactly where to go, but helps you see the shape of the path ahead. "Voorlichting" is most famously associated with the Dutch
As one Dutch teenager put it in a focus group: "Knowing about sperm and eggs is fine. But knowing what to do when you like someone so much you can't sleep—and knowing you have the right to say no—that's what actually helped me."
That is the power of putting relationships and romance back into puberty education. Not to make it scandalous, but to make it real.
"Voorlichting" is most famously associated with the Dutch approach to comprehensive sex education (CSE), which is mandatory in primary and secondary schools in the Netherlands. It emphasizes respect, responsibility, and relationship skills from an early age."You are normal
Viewed through an educational lens, the video is highly effective. The Dutch have historically boasted some of the lowest rates of teen pregnancy and STIs in the world, and this video illustrates why.
The philosophy here is demystification. By showing real bodies rather than airbrushed models or clinical diagrams, it normalizes the vast range of human anatomy. It tells the viewer, "You are normal, whatever you look like." It removes the shame. In 1991, this was progressive; today, many educators argue that this level of openness is still superior to the euphemism-heavy curriculums found elsewhere.
Sexual education for boys and girls during puberty is essential for several reasons: