LIST OF ISLAMIC MONTHS IN FOCUS [Electronic resources] نسخه متنی

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LIST OF ISLAMIC MONTHS IN FOCUS [Electronic resources] - نسخه متنی

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Phylosophy Of Muharram


In the hot and crowded hall, muffled laments are released like
sullen doves and tears roll amidst sobs like dew on the petals of
trembling roses. All are focused on Hossein. All are thinking about the
Master of the Martyrs. There is no past, there is no present, there is
only now; there is no you, no I, only Hossein; there is no fear of
death, there is no desire for this world, their is only liberation,
freedom and love of truth, for this is the majlis of Imam Hossein (as).
From the youngest of ages, we learn about the tragedy of Karbala, and
wherever there are Shia, one can find people lamenting and participating
in dirges for him. Some people have questioned the "true" Islamic nature
of these acts. Some claim that it is an innovationa grave sin in Islam.
Others, consider this noble event to be "backwards", and others, still,
believe that its purpose is just to make simple, emotional people cry.

In this article, ensha Allah, we will examine the historical roots of these
observances, as well as the philosophy behind it.

The main element of the commemoration of Karbala is the
remembrance (thikr) of the suffering of the holy personages of that
tragedy. From at least the time of Imam Jafar al-Sadeq (as), this was
done through a poetic account of the events. The first majils, however, was
held by Imam Hosseinss sister, Seyyeda Zainab (as) and his son, the fourth
Imam, Zainul Abideen (as). It took place on the fourtieth day after the
massacre at the very sight that it occurred. During their time and for
many years thereafter, the political and social conditions did not allow
for public recitation. Hence, the devout Shia held private ceremonies.

Public majlis has its origins in the year 963 AD/352 AH, nearly
three hundred years after the tragedy of Karbala. It was instigated by
Sultan Muizz al-Dowla, a Shia ruler who wanted to publicly protest his
objections to the corrupt leadership of the Abbassid dynasty. He used
the incident at Karbala as a metaphor for the corruption and deviation
present in the umma in his day. The majlis of Imam Hossien (as) became a rallying point for the Shia in addressing the injustices of the past as well as
for demanding greater self-determination. In the sixteen century AD (ninth
Islamic century), the Shiite Saffavid dynasty was established in Iran and
Shiism was declared the state religion. This created a more conducive
political and social condition for elaborate commemorations. In the city
of Isfehan, which became the capitol of this dynasty, various groups
competed with each other for the most elaborate and emotional
presentations. (Perhaps it is in this situation that such acts as
chest-beating, forehead-cutting (ghameh) and self-flagellation came
about, despite the reservation of the scholars regarding these activities.)

But what is the philosophy behind majlis? Is it really just a
folk tradition carried too far? Should we, living in the West, abandon
it all together? If one examines the basis of majlis, one learns that it is
actually at the heart of Islam and is one of its greatest and most
sincere manifestations of love and pietyfor Allah, the Prophet (saw) and his pure progeny. The philosophy of the majlis of Imam Hossein (as) is based on
the concept of free will, one of the issues which distinguishes the noble
Shiite school of thought from the other schools of thought in Islam.

This issue of pre-destination versus free will was itself magnified due to the
tragedy of Karbala because of the questions which it raised in the minds
of the umma. Do not forget that the people who committed the atrocities
against Imam Hossein (as) were themselves Muslims who believed in towhid
and maaad and said their prayers and made their fasts. How could they
behead the person whom their own Prophet would place on his lap and kiss
as a child, and not feel guilt? How could they justify having stripped
naked and trampled with horses the body of the man called the "Chief of
the Youths of Heaven"? After realising what they had done, how could
they have not revolted against Yazid?

The answer which appealed to the ruling elite was the idea that
all things are predestined by Allah. This served to maintain the status
quo. Because all is pre-destined, if the outcome of it is good, the
action was good and if it were bad, then the action was bad. If Allah
does not want something to happen, it wont, and if it did, that means
that He approves of it. People cannot rebel against the authorities because
Allah has predestined for them to be in authority and to rebel against
them would be to rebel against the will of Allah.

A little thought will quickly reveal the false nature of this
argument. Allah has stated "And if We had pleased, We would have given
to every soul its guidance, but the word from Me was just. I will certainly
fill hell with the jinn and men together." (45:13). Allah decreed
neither guidance nor misguidance to people. Rather, He has given us faculties of thought and sensation, prophets, Imams and divine books to all to guide
us. This is how He distinguishes between the faithful and the
unfaithful. If all actions were predestined, then no one could be held accountable for their deeds, because they did not choose to do them. Yet, Allah has stated that some will go to hell because of their misguidance. If He
made some people misguided by design and destined them to go to hell out of no
choice of their own, then He would be punishing them not only for
something they did not chose to do, but for something that He made them
do. This would imply that Allah would be an unjust God (Allah forbid),
but that is an impossibility, for it is against the refined and glorious
nature of Allah. As He has stated, "Surely Allah does not do injustice to
the weight of an atom. . ." (4:40), and, "Surely Allah does not do any
injustice to men, surely man does injustice to himself" (10:44)

The justice of Allah has always been one of the pillars of belief
in Shiite Islam. Allah is just and no injustice can be attributed to
him. From the time of Seyyeda Zainab and Imam Zainul Abideen (as), the whole
purpose of thikr was to recall the injustice done to not only to Imam
Hossein (as), but the suffering endured by all the holy personages of the
Ahl al-Bayt (as). Majlis became a vehicle for expressing this vital and
important concept of free will. As we had mentioned earlier, public
majlis originated in the efforts of Shiites to assert their political
rights and draw a connection between the tyranny and oppression suffered
by Imam Hossein (as) and that suffered by themselves. Having a similar
situation requires acting in a similar manner. So, out of the majlis
movement arouse a theatrical representation of the events at Karbala,
called taziyeh. This has been one of the greatest weapons of the Shia
throughout the years for inspiring resistance against the oppressors and
renewing our bonds of faith and faithfulness to Islam. The opinion of
many of our great Islamic scholars has likewise supported the taziyeh
performances. Fazel Qommi, the great 19th century theologian stated
about it, ". . .there is a time when it is among the greatest of religious
works. And this which is merely to please Allah is a great jihad and
Allah is such that if a person humbles himself in His cause, He does not
exclude him from His blessing."

The principles of taziyeh are imitation (tamaththul) and resemblance (tashabboh). This is based on a well known hadith by the Prophet Mohammad (saw) which states, "Whoever makes himself resemble a group is in the category of that group." By imitating Imam Hossein in the performance and by crying for him through sympathy and comprehension of his situation, one takes on the character of that pure and radiant personality. So much so, that to remember him and his companions is like having stood in their ranks and having sacrificed for Islam as they did.

Many people have asked what the purpose of crying for people who lived and died 1200 years ago is, suggesting we forget all about it and move on. To do this would be to forget about Islam. In fact, crying for Imam Hossein (as) is so desirable, that it equated with the rewards of worship of Allah. Imam al-Sadeq (as) states, "The sigh of the sorrowful for the wrong done us is an act of worship", and, "Anyone who remembers us, or, if we are mentioned in his presence, and a tear as small as the wing of a gnat falls from his eye, God would forgive all his sins. . ." Imam Hossein (as), has himself said, "I am the martyr of tears, no man of faith remembers me but that he weeps."

Why do the Imams (as) assign such great merits to these acts that they become a mark of faith and an act of worship? You cannot truly weep for them unless you understand their generosity, courage, piety and sacrifice for Truth. To do this, you must study their words and actions, which by its very truth will instil a desire to put them into practice. Then, when you sigh for them, you will be remembering Allah and His promise of the just Kingdom to be established by Imam al-Mahdi (as), thus increasing your faith and sabr during hardship. When you recall that Allah in His mercy sent those guides and proofs of His religion to save us from deviation and the hell fire, then you shall shed tears for their monumental task and scacrifice for the guidance of all mankind. Recall how the Prophet (saw) has said that one hour or contemplation is better than seventy years of worshipand Allah (swt) has stated, "Therefore remember
the benefits of Allah that you may be successful" (7:69) Thus, it is not
difficult to see how a sigh for those purified and wise personalities is
like an act of worship, for it is actually an act of contemplation of and
remembrance of Allah, "and certainly the remembrance of Allah is the
greatest." (29:45)

What about the promise of sins being forgiven? How is it possible that crying for the Ahlul Bayt would be rewarded with the forgiveness of sins and a palace in paradise when the same is not promissed for other lesser acts (fariya)? My dear friends, know that you do not have to die on the battlefield to be a shahid. You do not need to hold a sword in your hand to be a mujahid in the path of Allah. A shahid is literally someone who witnesses something, in this case, truth and towhid. A person who witnesses to truth and calls people to it and struggles to understand the truth, apply the truth, live the truth and spread the truth, is a mujahid and shahid while he is alive and will die the death of a martyr, even if he passes away in his sleep in his bed. As we have mentioned above, to cry for the infallible leaders of the ark of salvation requires a total change in paradigm and a dedication to living and dieing for
truth and love. Perhaps that is why all the sins are forgiven when one cries
for Imam Hossein (as), because one has become of shahid of his struggle
and sacrifice for Mohammadan (saw) Islam over Yazidi Islam. And perhaps that
is why the eighth Imam, al-Rida (as), has stated, "If it would please you to
have the reward of those who were martyred with Hossein, say whenever you
remember him, Oh how I wish I were with them that I may have achieved
great victory. "

Another benefit of the the majlis of Imam Hossein (as) also
creates a continuity of experience between the Muslims and their leaders, making each generation feel as if they were with the Imams (AS) and the Prophet
Mohammad (saw). Consider how when you remember a deceased loved one it is
as if they are alive and in your presence. By remembering the lives of
those infallible ones, repeating their hadith and living their sunna, we
enliven the spirit of connection between us and them. It gives us hope,
it counsels us in times of difficulty, and provides a path of bravery,
wisdom, generosity and patience on which to base our lives.

Imam Hossein (as) made a decision to confront injustice and
tyranny rather than be complacent to it. The victory of Karbala was not decided in the battlefield but in the hearts of the truth-seekers and lovers of
Allah. The real battle was not over power but over justice and obedience
to Allah and His Prophet. That is also why those who have properly
understood the message of Karbala and emulated Imam Hossein (as) have
succeeded against the greatest odds. Look at how in the last twenty
years, under the guidance of Imam Khomeini (ra) the people of Iran were
able to topple the CIA-backed Shah, armed only with the love of Hossein
(as) and a desire for truth or martrydom! It was this same message of
Karbala which inspired the Islamic resistance in occupied south Lebanon.
One teenager sent the mighty US Marines running out of Beirut and a few
thousand men have been an inexhaustible thorn in the eye of the Israeli
military machine.

In closing, I quote the faqih, Seyyed Ali Yazdi who once wrote
about Imam Hossein (as), "Is it not sufficient to cause tears [to flow]
that the Imams of the Shia faith are related to him, and he recongnizes
them as his own? Is not the saying of the great one [Imam Hossein], I am
killed so that they will weep enough to provoke the Shia? Are not the
words of Imam Jafar sufficient who said, Brother, dont you want to
accompany Fatimeh in weeping for Hossein? Are you content that you not
show your agreement and sympathy with the Prophet of Allah and Ali and
Fatimeh and Hassan and the other guiding leaders who are beloved of
Allah, and show that you resemble and follow the Umayyads [by not crying for
them]?"

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