لطفا منتظر باشید ...
By Marhoom Allama Zeeshan Haider JawadiThe series of
divine messengership that commenced from Hazrat Adam (a.s.) till the Holy
Prophet Hazrat Muhammad (s.a.w.a.), was completed on the 28th
Safar, 11 A.H. Thereafter, the chain of prophethood was replaced with that of
Imamat that was openly announced in Ghadeer-e-Khumm. Where the Holy Prophet
(s.a.w.a.) handed over the Islamic Ummah to Ameerul Momineen Ali Ibn Abi
Taalib (a.s.), marking the commencement of a new chain of guidance in Islam.
This new series traversed eleven stages till it reached Imam-e-Asr Hazrat
Hujjat Ibn al-Hasan al-Askari (a.t.f.s.) who was born on 15th
Shabaan, 256 A.H. At the age of four, he lost his noble father, after which he
went into occultation on divine command. Now, he was in touch with only a few
of his reliable, special deputies who conveyed his messages and orders to his
followers and the responsibility of guidance continued through these esteemed
personalities. This chain of special deputyship continued till the year 329
A.H. during which there were four special representatives who were famous as
"Nawwaab-e-Arb'a" and this period became famous as the era of Minor
Occultation. After 329 A.H. a new form of occultation started that became
known as the Major Occultation in which Imam-e-Zamana (a.t.f.s.) announced the
termination of special deputyship. Now the heavy responsibility of Islamic
laws and injunctions rested on the religious jurists and scholars who will
acquire the laws with their efforts and hard work and inform the Shias. The
latter, in turn, by acting on these edicts and orders will express their love
and obedience towards us.THE ERA OF THE MAJOR OCCULTATION During the
major occultation, the apparent and general possibility of a direct meeting
with Imam-e-Zamana (a.t.f.s.) came to an end, but the fulfillment of Islamic
obligations and duties continued. Just as, after the demise of the Holy
Prophet (s.a.w.a.), prophethood was terminated, but the medium of acquiring
the religious laws viz. the Holy Quran and the Ahle-Bait (a.s) remained. This
was so to enable the Muslims could gain access to the knowledge of the divine
laws through them and act on them. Imam-e-Zamana (a.t.f.s.) has ordered that
during the occultation, the duty of the scholars and jurists is that they try
to make the people aware of the laws of Islamic Shariah. The period of major
occultation is not of frivolity and uselessness. In fact, it augments our
religious responsibilities, because when the Imams (a.s.) were present, they
bore the entire burden of divine answerability. At least psychologically, the
Shias did not feel much of a load. But during his occultation, it is our duty
to see to it that his religion remains safe and to express our love for him by
performing our religious obligations. The scholars and jurists have explicitly
stated that "Awaiting" does not imply idleness and despair and that everyone
should wait for that time when the world is fraught with oppression and
tyranny and Imam-e-Zamana (a.s.) arrives to cleanse it and fill it with
justice and equality. Such a view stinks of ignorance and absolutely against
Islam because Islam is not a religion of despair and inactivity. Awaiting
implies that a person strives to protect Islam during the period of
occultation and sees to it that his efforts don't go in vain. When our
attempts and endeavor begin bearing fruits, only then will somebody emerge
from the veil of occultation to announce his revolution and ensure complete
security for Allah's religion. The opinion of some that during the major
occultation we should wait for the world to be replete with oppression and
tyranny and even pray for the same so that Imam-e-Zamana (a.s.) reappears is
absolutely wrong and meaningless. For, Islam demands the performance of duties
and does not tolerate indifference in face of oppression and injustice. It is
our duty that we refer to the learned scholars and be attached to them because
they are well informed of religious laws and are the interpreters of
Imam-e-Zamana (a.s.)'s likes and dislikes. Only through them can we know the
Islamic injunctions, thereby paving the way for performing our duties. This
action is called as Taqleed (imitation). DISPELLING OF A MISUNDERSTANDING The truth is
that Taqleed is an open invitation to adhere to divine orders as
opposed to uncontrolled freedom and one's own opinions. Therefore, in every
era, some learned people, under the banner of intelligence, have opposed
Taqleed. Especially today one group has raised its head who considers
isolating the people from their religious scholars and jurists as their holy
responsibility. Their objection is that Taqleed was not existent in
early Islam. The question that arises is that what is the essence of
Taqleed? What does it imply? If Taqleed means that the ignorant
rely on the learned to acquire the knowledge of Islamic laws on the basis of
Quran and traditions in order to act on them, then this practice has been
followed at all times. And will continue to be so till the world is divided in
two- the learned and the ignorant who do not possess the capability to derive
the laws from Quran and traditions. And if Taqleed means something
else, then it is neither connected with Islam nor has any Mujtahid
ordered its practice. The second objection is that Taqleed has no base,
either in the principles (usul) of religion or its fundamentals
(furu'). Hence, it can only be deemed as an innovation (bid'at)
in Islam. Unfortunately, these uninformed people are not even aware of the
status of Taqleed in Islam. Taqleed is not a separate duty that
should be enumerated in the fundamentals of religion. Nor is it a distinct
creed that should be counted among the principles. Taqleed is
in fact a way to know the fundamentals of religion. That is, if somebody
desires to know the method of performing namaz, fast, go for hajj, and pay
zakat and intends to discharge all the aforementioned duties according to
Allah's Will and Satisfaction, then there is no other way for him to know
these but through the Quran and traditions. He has to shed away all customs,
rituals, family practices, etc. in this regard. Now, when he has to execute
these obligations in the light of Quran and traditions, there are only two
options. One, he himself acquires expertise in the above sciences or to rely
on experts in these two fields. If he himself strives and struggles, then his
striving will be called as Ijtehaad. And if relies on somebody else to
know the intricacies of his obligations, then this practice is called as
Taqleed. Taqleed is not a separate and distinct duty or worship
like Namaz, fasting, Hajj, etc. Rather, it is a method to give worship its
true form. For, if worship is done according to divine satisfaction, then it
is worship in every sense of the word. But if somebody performs these
according to his own whim and fancy, it will be considered as following the
desires of the self and not divine devotion. It is for this very reason that
it is a well-known fact among religious circles that worship without
Taqleed is null and void. It does not mean that such action does not
have any reality. It only implies that these are worth being presented in the
presence of the Almighty. Because when these actions will be presented to the
Lord saying that we have performed these actions in concordance with Your
order, the first query that will be put to him is, How did you know about
this order? If you were ignorant about the laws of Quran and traditions and
you also did not trust those who were well-versed with them, then it only
means that you have acted according to your desire or have imitated your
society and environment'. We had not granted any status to your whims and
desires in religion nor did We regard the customs and rituals of your society
as the Shariah. We had ordered you to acquire the Islamic laws from the Quran
and traditions. And if you are not able to do so, then rely on those who can
do this work. "Then ask the people of remembrance, if you know not."
This intellectual and religious principle is termed as Taqleed. If
somebody simply dislikes the term, then he can do away with the term and use
some other word instead. Its essence is that an ignorant relies on a learned
scholar and this is an Islamic action. Through it, one can discharge his
religious duties according to Allah's satisfaction. If someone turns away from
it, then his claim that his actions are in agreement with divine decree will
not hold water. Even if actually his deed may be in agreement because the real
matter is not the physical correctness of the action but the intention,
contentment and satisfaction underlying it that we are discharging our
obligations as per His commands and satisfaction only to gain proximity and
nearness to Him. Otherwise, without knowing the satisfaction of Allah, the
intention to gain proximity to Him is nothing but wishful imagination. May
Allah grant all the learned scholars of this nation to grasp the reality and
the fortune to act in concordance with divine satisfaction. WHAT DID WE DO? The moot point is that have
discharged our obligation and did we resort to Taqleed as method to get
acquainted with the divine laws? As far as Indian conditions are concerned,
the majority are unaware of even the term Taqleed, and those who are
aware have restricted its interpretation to contact with particular
individuals on occasions of marriages and divorce. The thought that
Taqleed is the name of information of divine laws, is farthest from
their minds and that without Taqleed all actions are rendered null and
void is beyond them. Today, we perform namaz, fast and perform other good
actions under influence from our parents and neighbours. Do such persons
really exist among us who refer to the Tauzeehul Masaael, the book of
edicts, of some Marja-e-Taqleed before doing any deed and perform our namaz
and other actions in the light of their judgements? We remember the
A'lam (the most learned jurist) only during controversies, when we
intend to grind to dust the view of others and to establish the truth of our
opinion. But, if the edict of the A'lam is contrary to our view, then
perhaps his knowledge and status is in danger in our estimation! AN ANALYSIS OF OUR LIVES When we analyse our
lives, our condition appears pathetic and horrific. Our ignorance and inaction
is truly miserable and wretched. Thanks a million to the Almighty that the
memory of Karbala still survives due to which some form of expression in
religion does exist. Otherwise, only Allah knows where we would stand? But
dear brothers and sisters! Keeping the incident of Karbala in the right
perspective, it should be borne in mind that the religion of Islam had been
completed during the life of the Holy Prophet of Islam (s.a.w.a.). Imam Husain
(a.s.) had sacrificed all that he possessed at Karbala only and only for the
protection and continuation of this religion. He (a.s.) did not invent a new
religion at Karbala. Rather, he saved the religion of Islam which the
opponents were hell bent on destroying. Now the question that arises is, What
was that religion that existed before Karbala whose devastation Imam Husain
(a.s.) could not tolerate and for whose safety, he had to sacrifice his entire
household?' From Da'vat of Dhul Asheerah till the 11 A.H., a
glance at Islam reveals the following facets: Divine Unity, Divine Justice,
Prophethood, Imamate, Resurrection, Quran, Ka'bah, importance of Namaz,
Fasting, Hajj, Zakat, Khums, Jehaad, etc. Yazid, the accursed, intended to
destroy these very aspects of religion which Imam Husain (a.s.) saved through
his sacrifices. It is our duty to consider these very principles and
fundamentals as religion. For the sake of Imam Husain (a.s.), all our thoughts
should focus on the protection of these because religion is nothing except
them. If we are ignorant of our beliefs, have no relation whatsoever with
Quran and kA'bah, and prayers and fasting have no links with our lives, then
we are not connected with the religion Imam Husain (a.s.) Saved and which the
Holy Prophet (s.a.w.a.) conveyed unto us by treading a path full of thorns.
No doubt, our
Majaalis is a great bounty and anybody who raises objections against them or
finds faults with them, certainly has some malafide intention concealed behind
it. But these Majaalis are not aimless. In fact, they are the best form of
religious propagation. If we don't learn religion from these Majaalis and do
not regard them as a means of communicating divine teachings, then we have
indeed nullified its aim and will definitely be answerable in the presence of
Imam Husain (a.s.) and the other infallible Imams (a.s.) of the Ahle Bait
(a.s.). We really feel like crying for our sisters who during the entire
Majlis, are either preparing food for the guests or while away their time
chatting, thereby depriving themselves of the benefits of this blessed
gathering. The same applies for those organisers or audiences who don't gain
anything from these Majaalis. By roaming outside the Majaalis halls, they feel
as if they have done their duty and made the souls of the Imams (a.s.) happy.
One should bear in mind that lighting the halls and adorning them with flowers
is not the way to make the Ma'oomeen (a.s.) Happy They are needless of such
things nor have they asked these from us. These are simply our emotions that
we express in these ways. The Ma'soomeen (a.s.) have only demanded from us to
tread the path of religion and act upon its laws, and unfortunately our
negligence for these is on the rise. The greatest tragedy is that one of the
main aims of these Majaalis was mourning' but that too unfortunately is being
lost on us. Most of our youth are busy with making new Anjumans, indulging in
factionalism and reflecting on better tilting tunes for the elegies. They
think that crying in Majaalis is the work cut out for the elderly and that the
love of the Ahlebait (a.s.) is only for them. Alas! Those elegies that were
said with the sole aim of making people cry, have been sacrificed on the altar
of appreciation and praises. In some cities, one can even hear Salawaat
during these elegies. Is this the way to express our condolences for
Janab-e-Zehra (s.a.)? Or does one mourn for an oppressed martyr in this
manner? Even worse and shocking is that if in some city some ignorant practice
is initiated, others too imitate blindly instead of criticising and rectifying
them. They behave as if it's a divine command and an order of the Prophet
(s.a.)! When we talk about Taqleed of Marja'-e-Taqleed, a hundred
questions will crop up and somehow the entire concept seems beyond them. But
they do not hesitate at all in imitating the ordinary folks and in fact, their
actions are put to use right away. OUR NEGLIGENCE During the major occultation,
our society has distanced itself from religion itself to such an extent that
Madness is called as intellect and intellect, madness'. To put it
simply, customs and rituals are called as religion and vice-versa. Our
ignorance has reached to such depths that a large chunk of our society
comprising of the elderly, the youth and the children, are unaware of
Sifaat-e-Sabootiyyah and Sifaat-e-Salbiyyah in Tauheed.
Concerning divine justice (adl), they are more bothered of their
demands being fulfilled, otherwise they don't hesitate to complain and object
against Allah, the Almighty. They do not know anything about Prophethood or
its types. They are so uninformed about Imamat that they consider an Imam as a
godly person, whose job is only to sit in a corner and worship the Almighty.
They think that governing and ruling is not an Imam's cup of tea. As far as
Qiyaamat is concerned, their thoughts do not even tread near it and are
absolutely incognisant as to what on earth is going to happen over there? In
the field of deeds, the number of worshippers in the mosques is evidence
enough for the enthusiasm of worship. Quran's recitation, memorisation and
teaching is as good as nonexistent. Hajj has become the exclusive
responsibility of a few believers while the remaining of the populace is only
concerned about the augmentation of their bank balances. Zakaat and Khums
have become topics that should not be talked about. Consequently, along with
the poor and the Saadaat, even Imam-e-Asr (a.s.) Has become Mazloom
(oppressed)! Their rights are being usurped without an iota of hesitation.
Nobody even stops to think that what sort of love is this that the right of
the beloved is being usurped? Preventing evil is simply out of question
because evil itself has become the symbol of nobility. Hence we observe that
the more a person possesses the traits of shamelessness, hypocrisy,
irreligiousness and heedlessness, the more he is regarded as a greater leader
of the community! The condition of our religious schools is extremely pitiable
and pathetic. Our community has decided that to go to such schools to acquire
education is the exclusivity of orphans and helpless children. As Islam was
brought by the "Orphan of Abdullah", hence its propagation too is the
responsibility of the orphans, never mind if this results in the entire
community becoming "intellectually orphaned". It is better not to
discuss at all about the state of religious organisations and trusts. Their
condition is there for all to see. It's a totally different issue that all are
absolutely indifferent to it. Everybody is only waiting for it to die so that
they can unleash a hundred whips on it. THE FOUR ELEMENTS In the present era, when we
have lost religious values, and the majority of us are almost completely
ignorant about religion, our religious life survives on account of four
elements that have withstood the oppression of time. It is due to these four
factors that today we are enumerated among the religious people and these are
as follows: Majaalis and Mahaafil, Nazr and Niyaaz,
Mannat, and Nauha (elegies) and Maatam (breast-beating). But
the truth is that our negligence and unworthiness have not permitted the
sustenance of their sanctity. To the best of our abilities, we have attempted
to besmirch and defame themHad we not been unworthy, none would have had the
courage to raise any objections at our religious ways and practices. But alas!
When we wash dirty linen in public by indulging in infighting by the
Anjumans on roads and public places and even draw daggers at each other
for petty matters in as holy places as Shab Bedaaris, the opponents
will definitely get a chance to object at our mode of worship. When they
observe the unhealthy competition in our Majaalis and the desperate
attempts to make the gatherings of other believers unsuccessful, obviously
tongues of mockery will definitely wag. Of course, we don't have any answer
against their objections. The enemy takes support of our weakness and attacks
the essence of our religion. He does not care to reflect that Majlis is
different from its organiser or an Anjuman is different from the elegy.
And why should he think at all? When we being the followers of Husain (a.s.),
do not bother to stop and ponder for a while as to what will be the effects of
our deeds and acts on the remembrance of Husain (a.s.), then why will others
think at all? Their intention is sheer objection, nothing else. With each
passing day, our Majaalis are losing their effectiveness. From every nook
and corner, one can hear cries that these Majaalis are of no use and that they
should not be organised any more. Of course, this is not true. They are
advantageous and will always remain so. The only condition is that they should
be conducted with their conditions and not beyond them. Otherwise, we will be
solely responsible for all the notoriety and we will be answerable in front of
Imam Husain (a.s.). Some clever believers prepare the ground for public
opinion by claiming that none has the right to criticise these Majaalis and
that this is the sign of Yazeedeeyat. But my dear friends! Truth can never be
decided with word play. Public opinion is not divine satisfaction. If raising
objection against Majaalis is Yazeedeeyat, then to throw these holy gatherings
to the clutches of notoriety is nothing less than Yazeedeeyat, regardless of
the slogans of Husainiyyat attached to it. In Nazr and Niyaaz too, customs and
rites have replaced sincerity. It is common practice that the niyaaz that is
less belongs to Imam (a.s.) And the one which is more, belongs to our deceased
relatives. One is forced to assume that the right of Imam (a.s.) Is incidental
and that of our relatives, original. In the present generation, another
misunderstanding that has cropped up is that the Nazr of Hazrat Zahra (s.a.)
Is only for women and that of Hazrat Abbas (a.s.) Is merely for men. Such
misplaced rituals display nothing but a lack of recognition of these two
outstanding individuals and has got nothing to do with sincerity and
reverence. Otherwise, both these illustrious personalities enjoy equal status
for believing men as well as women. The question of distinction does not arise
nor have they ever categorised their relations, attachments, generosity, and
ethics to either men or women. To believe in Hazrat Zahra (s.a.) Is as much
the duty of men as it is of women and the same applies for Hazrat Abbas
(a.s.). As far as Mannat is concerned, we have fallen to such pits that we are
solely interested with our needs and wants. We are quite distant from reality.
There are
innumerable instances when the believers have gone to the non-Shias or even
non-Muslims to get their desires fulfilled. They do not consider such acts as
contradictory to the teachings of Islam. Here, the case of the women is even
more pathetic. They are known to be responsible for the survival of religion.
Notwithstanding the presence of the Holy Quran and the books of traditions in
their house, they, with their children in tow, go to some enemy of Ahle Bait
(a.s.) for getting their aims fulfilled! They think that their prayers will be
answered in such places, and not through Quran and Hadis, neither from
Ahlebait (a.s.) nor the great scholars of Islam. If this is religion, then it
is better to be irreligious. If this is the love of Ahlebait (a.s.), Then
pray, what is enmity? Ahlebait (a.s.) are not bothered about their names. They
are more concerned about the deeds. They feel hurt the most when their aim is
being lost or abused. If there exists true love of the Ahlebait (a.s.) in the
heart of a person, he will never go at the doorsteps of others, irrespective
of the fact whether his child lives or dies, he gets his job or not, his work
is done or otherwise, etc. This is the character of the Ahlebait (a.s.) And
the true spirit of Shiism. Besides this, everything is ostentation and
show-off but not religion. The world of Nauha and Matam is different from all.
Throughout the Majlis, they are outside the Imam Bargah. The moment the Majlis
comes to an end, they barge in and occupy the entire place. They behave as if
they are fully informed of other religious obligations from before and are not
in need to learn anything. Just for a few minutes they will display their
talents and its sufficient to express their love for the Ahlebait (a.s.). The
state of mourning has reached to such pits that in some books of Nauhas it is
explicitly mentioned that this Nauha will sound more effective in the tune of
such and such song. This too is considered as a part of the love of Ahlebait
(a.s.). If someone objects, driving him outside the realm of Islam and
religion is not beyond contemplation. Is this the love of Ahlebait (a.s.)? Did
Hazrat Zahra (s.a.) ask us of such tunes and such songs?!! Previous problems
had yet remained unsolved when a new problem altogether surfaced in the
society. That is, to convert Quranic verses and hadis into Nauhas. They way
the poets maim the Quranic verses and traditions, its revenge can only be
taken by the Ahlebait (a.s.). I cannot speak anything in this regard. It is
really unfortunate that even the word Islam has become an elegy (Nauha) and
has been contorted and twisted to defame it. Through such Nauhas, Islam is not
propagated. On the contrary, it is being defamed and brought to disrepute. How
good it would have been had these poets checked their elegies and poems with
the Islamic scholars in order to cross-check whether their Nauhas are in
violation with the Islamic laws or not? Is our good work being converted into
evil, and consequent punishment, due to our ignorance? But the poets think of
themselves nothing less than the Islamic jurists that they should go the
scholars for the rectification of their poems. And its not their fault either.
When every deviated person of the society claims to be a Mujtahid in religion
and is hell bent on criticising the religious scholars and tearing apart their
personalities, then the poets are considered as "the students of the
beneficent". REMEDY The only cure for all
these diseases is to increase the awareness for the acquisition of knowledge
in the community. They should be made acquainted with religion and brought out
from the cave of ignorance. If the above is done, then a scientific life is a
logical consequence without much of a struggle and effort. Our community does
not lack the passion for action. It lacks the enthusiasm for knowledge. In the
field of deeds, this community is far ahead of all other nations of the world.
Being awake the entire night, constant participation in Majaalis, crying,
mourning, reciting elegies, breast-beating, etc. are actions that make other
communities tremble at their very thought. Unfortunately the only lacunae is
the correctness of these actions and the performance of other obligatory
actions. Otherwise, there does not seem any reason as to why they should not
be attentive towards other actions and not strive to act on them. There is
only one way to create an environment of knowledge and that is to train as
many knowledgeable people as possible and to concentrate on increasing their
numbers. Our biggest misfortune is that religious knowledge is no longer a
subject of our lives. We neither gain religious knowledge ourselves nor do we
encourage those who make an attempt to do so. Please speak the truth. How many
of you come forward to help a student of religious sciences in any form
whatsoever? Have you ever given it a thought that the wasteful expenditures on
fire-crackers in weddings can be used in a more discerning manner on religious
students? The amount of money spent on vermicelli in Eid can be reduced but
slightly and be spent on the young seekers of knowledge! The same can be
thought vis--vis the goats during Eid al-Azhaa, the Koondas of Rajab, the
sweets of 15th Sha'baan, etc. If this is done, these young students
will be encouraged in their quest for knowledge and even others will think of
adopting this path. On occasions of joy and sorrow, we only think of
purchasing sweets and reciting Faateha and no other religious duty enters the
domain of our thought. It appears as if
religion is entirely based on eating and drinking and our Lord is only
satisfied with our sweetmeat. On and off, we do think of the orphanages and
orphans. But religious schools are completely beyond us. Therefore, it is but
natural that our religion becomes an orphan. Thank the Lord that the inheritor
of religion is still alive in occultation otherwise we had left no stone
unturned in making our religion helpless and orphan through our actions. The
worst follows when a child, despite his indigence and poverty, acquires
knowledge at the expense of his parents and gains the status of a religious
scholar, the entire shameless community considers him to be its personal
property and purchased slave. That is, it is his duty to perform all our
obligations and that it is not required from us to fulfill his needs. When I
compare the conditions prevalent in India to those in Iran, I see a world of a
difference. In the latter, every pilgrim is occupied with the thought of
bringing some gifts and souvenirs for the religious students and scholars of
his city or village. While in our beloved country, every pilgrim thinks that
if he has some relative in the holy cities, he will reside with them and the
problem of food and accommodation will be taken care of. They will eat to
their stomachs full at his little abode and stay with him without giving a
thought to his condition whether he starves or begs thereafter. In Iran, the
people will one third of their property for charity and welfare. They make the
religious scholars as trustees of such property so that the expenditures of
religious education is met without much ado. While in India, people are on the
look out for the school building to collapse so that they can usurp its land.
I don't deny that there absolutely no philanthropists in India and there is
nothing but total darkness. If it was so, so many religious schools would not
be present and thousands of madrasas would not run. The only complaint is that
we have still not developed the necessary mental attitude towards religion. It
should be the duty of the native of every city and village that he should
serve the religious students and scholars alike. This will encourage the new
generation to take up religious education. Taking some work from the religious
scholar should not be the precondition to reward him in cash or kind. It is
necessary to serve him because Islamic matters are related to him and he is
responsible for the reformation of our hereafter. It is through him that
religion is propagated and it is his personality that inspires others to take
up religious education. But alas! In our country, people hesitate to reward a
religious scholar even after taking some work from him, so rewarding him
without any work is out of question. We are willing to pay hundreds of rupees
to a doctor for consultation although the liability involved is only a single
physical life. On the contrary, when an Aalim recites a Nikaah,
then if the person involved belongs to a very affluent family, he will
compensate with a very big thank you, and if he belongs to a middle class
family, he will be very glad to pay him fifty or hundred rupees.
Notwithstanding the fact that the validity of this Nikaah involves the
legality of an entire generation. We even go to the extent of thinking that if
there is no religious scholar available, then we ourselves will recite the
Nikaah from the Tohfatul Awaam without bothering that we are
making one entire generation illegitimate. Let us save a few pennies
regardless of the fate of an entire generation. This pain is felt neither the
parties involved in the Nikaah nor those shameless people who proceed
with the recitation of the Nikaah without knowing its literal nuances.
They just open the book and recite the Nikaah as if they are reciting
the Dua of Aqeeqah. Remember, our
duties during the major occultation are very severe. One day, we will be
answerable and accountable to the one who is hiding behind the veil of
occultation. If our condition continues to remain the same, and the same
indifference prevails in our society, it will be very difficult for us to
answer our Imam (a.s.). He is evaluating our deeds even today and is observing
how much attention we are paying to our religious obligations and how well
related and connected we are to our religion. It is very easy to ask the
relation between religion and paying money to religious students and scholars
who can survive by consuming air and swallowing anger. But it will indeed be
very difficult for us to answer that Imam (a.s.) Who has kept his share
(Khums) in every wealth only for this reason that religion be
propagated and more and more religious students and scholars are trained. We
pray to the Almighty Allah to grant us the taufeeq to do good and
perform charity for the sake of Hazrat Baqiyatullah (may Allah hasten his
reappearance). May He grant us the grace to understand religion correctly and
act on its dictates and commands. Peace be on the one who follows
guidance
