Part II  :   Report of the Meeting and Conversation with Mr. Kalupahana, Monk of the GALVIHARA Temple 

From the beginning of my work, I have sought to build relationships with scholars and leaders of various religions—not for a brief or ceremonial acquaintance, but for a lasting and meaningful connection that can continue and grow over time. Yet the experience I recently encountered was different from all previous encounters: an experience that is hard to forget—entering a Buddhist temple.

It was my first time stepping into such a place, and the entire atmosphere felt new and unique to me. Last week, together with Hojjatoleslam Sedaghati, we traveled to meet Mr. Kalupahana, one of the monks of the GALVIHARA temple in Sri Lanka. The temple was located about twenty minutes from the cultural center, in a very quiet and secluded area. Upon arrival, we were warmly welcomed by Mr. Kalupahana.

A Buddhist temple, much like a mosque, requires shoes to be removed before entering. The grounds were lush and beautiful; the walls and pillars were made of wood, and the only sounds were the wind and the singing of birds. Silence is a key element of religious life in the temple—a silence that helps monks engage in what the Buddhist tradition calls Bhāvanā, a form of meditation that deepens mental and inner focus. In modern terminology, it is simply known as “meditation.”

We asked Mr. Kalupahana about the teachings of Buddhism. Despite his advanced age, he answered calmly and patiently. Interestingly, he was also familiar with Islamic customs and used examples from Islam to explain certain Buddhist concepts in a way that was easier for us to understand.But what surprised us most was something we had never expected. He said:“I have been fortunate to participate in the Arbaeen procession three times.”Hearing the name of Imam Hussein (AS) from within a Buddhist temple moved us deeply. Tears welled in our eyes. He described the trip in simple yet profound words:“I went to visit Imam Hussein.”

We asked how and why a Buddhist monk, whose theological background is so different from ours, had gone to Karbala. He explained that a few years ago, he and a Sri Lankan Shia were invited by the Shia community of Lebanon to attend the Arbaeen pilgrimage. That journey became his first experience of traveling to Iraq and visiting Karbala.

He said:“I have traveled to many countries, but nowhere have I felt as safe as I did during Arbaeen. As a Buddhist monk, I could walk the streets and the procession route at any hour, without ever feeling unsafe.”When asked whether he went to Karbala in the same clothing he was wearing now, he replied:“Yes, exactly the same clothes.”

He praised the Iraqi people and youth who, upon realizing he was a Buddhist monk, approached him warmly, spoke with him, took photos with him, and treated him with sincere kindness. He said:“They were truly generous. What I witnessed was unique—a gathering of millions, and food offered freely to millions, without expecting anything in return.”Then we asked him:“How do you understand Imam Hussein?”This question was particularly important to us. We wanted to know which aspect of Imam Hussein (AS) resonated most strongly for someone from a Buddhist background. He replied:

“I see Imam Hussein as the refuge of the oppressed—the point where the oppressor is separated from the oppressed. A person who, even at the height of oppression, refuses to submit to injustice. That is freedom. I see him as a free man—someone every oppressed person in the world can look to and find a path.”

Glory be to God—this was the very understanding we ourselves have reached over years of reflection on the character of Imam Hussein (AS). In our religious culture, he is known as Aba al-Ahrar—the father of the free people of the world. In our view, this is the very point that can unite the hearts of humanity before the return of the Imam of the Age (AS).

Imam Hussein (AS) is one of the most universally recognized figures in the moral conscience of the contemporary world. In theological discussions—about God, divine attributes, prophecy, miracles—there are countless differences across religions. But Imam Hussein (AS), as the clear boundary between justice and injustice, is a concept every fair-minded human being understands, regardless of religion or belief. This message transcends borders, religions, and doctrines.

During our conversation, Hojjat al-Islam Sedaghati reminded us of a profound point:

“Perhaps one of the secrets behind the spread of the Arbaeen movement is that before the reappearance of the Imam of the Age, the hearts of the world must become familiar with the name and path of Imam Hussein (AS). Justice and injustice are universal concepts; every human understands them.”

This is why, in narrations, when the Imam of the Age (AS) appears and many still do not know him, he introduces himself with reference to Imam Hussein (AS):

“O people of the world, I am the Rising Imam.O people of the world, I am the Avenging Imam.O people of the world, my grandfather Hussein was killed thirsty.”

Scholars say that what identifies something must be more well-known than what it identifies. If the Imam of the Age (AS) carries a global mission, it is natural that he introduces himself through a figure already deeply rooted in humanity’s moral conscience. And who is more worthy of this role than Hussein ibn Ali (AS)?

Our conversation with Mr. Kalupahana is still ongoing. To avoid extending this report too long, the continuation of this meeting will be presented in a separate article.