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Why Prostrate on Karbala's Turba Yasin T. al-Jibouri The reason why Shi`as prostrate on the turba is based on two sound premises hinging upon two issues: FIRST: It is commendable for one who prays to use a pure soil he is sure to be clean regardless of where he takes it from; there is no preference nor any distinction of one soil over another in as far as prostrating upon it is concerned. This is only an indication that the person offering his prayers demonstrates concern about the cleanliness of his body and clothes, and about the place where he offers his prayers. It is something which a Muslim regards as a good plateau upon which he prostrates when at home or when travelling, one which he may not find everywhere, i.e. other towns, bazaars, hotels, inns, rest areas, parks, traveller lodges, transportation stations, ports, shelters, etc. How can one do so since such places may be frequented by non-Muslims and other people who are heedless of and indifferent to religion when it comes to a spot which by necessity has to be pure and clean? What is wrong with a Muslim taking a precaution relevant to his creed by carrying with him a pure soil with which he feels comfortable and of the cleanliness of which he is sure to prostate upon when he offers his prayers rather than prostrating on filth, uncleanness and impurities? The latter never bring one closer to Allah, nor does the Sunnah permit prostrating upon them, nor doing so is accepted by sound reason once a person has made sure that his body and clothes are clean. Moreover, the Sunnah prohibits offering prayers in places such as: garbage collection sites, slaughter-houses, cemeteries, highways, toilets, places where camels rest, mandating that mosques should be cleansed and perfumed [1]. This terse and precious religious attitude was adopted by pious men of the first Muslim century. Such a very highly commendable precaution was adopted by the great tabi`i and faqih whose fiqh was unanimously agreed upon, namely Masrooq al-Ajda` [2] who used to carry with him whenever he travelled a block of baked clay upon which he would prostrate, as we are told by the head mentor and the trusted hafiz, the Imam of the Sunnah and the authority of his time, Abu Bakr ibn Abu Shaybah. In Volume Two of Al-Musannaf, it is recorded that "Whenever Masrooq travelled, he used to carry with him on board the vessel a block of baked clay upon which he would prostrate." This is the first premise endorsed by the Shi`as. It has a precedent that goes back to the days of the early sahabah and their sincere tabi`in. As regarding the second premise, here it is explained: SECOND: The rule of "absolute consideration" determines that some lands are better than others, and it acknowledges the differences between relics and the views in their regard. This is something normal, rational, agreed upon by all nations, governments, authorities, and all the world's rulers. Through relating or attributing one land, place, or area of a specific significance to another, decisions are made and injunctions are derived which should not be violated, nor should those who violate them be pardoned. Can you not see how autonomous regions, parks, halls, homes, government-controlled offices, especially those owned by the royal palace and whereby the country's monarch is characterized, enjoy a special status and are subject to specific jurisdictions which people have to safeguard and the laws relevant to which have to be adhered to? Such is the case with places, buildings, and edifices related to Allah Almighty. These enjoy a special status. Injunctions, rites, and obligations, from the adherence to which nobody who submits to Allah is exempted, are sanctioned and safeguarded. Anyone who lives under the banner of Tawhid and is a Muslim has to shoulder his full responsibility in safeguarding and following them. It is according to this same agreed upon rule of "absolute consideration" that there is for the Ka`ba an injunction of its own, and so is the case with the Haram and with both Sacred Mosques of Mecca and Medina. There are injunctions relevant specifically to them both. There are other injunctions and restrictions relevant to public mosques and places of worship where the Name of Allah is celebrated. Such injunctions include sanctifying and venerating them and keeping them clean of any filth. Those who are in the state of janaba, women during their menstruation as well as those during their post-natal periods, are all prohibited from entering them. They are not to be sold out at all under any pretext whatsoever, unlike the case of private trusts the sale or trade of which (for something better) is subject to other injunctions and regulations. Such a status is due to their being relevant to the King of Kings, the Lord of the Worlds. The reason why Mecca is regarded as a safe haven sought by all people who perform the pilgrimage and by those who visit it from each and every distant land, and the fact that such pilgrimage rites are obligatory even when it comes to its plants and produces, is due to the mandate derived from such a relationship that necessitates edicts to be enforced, and the fact that Allah had chosen such places [for distinction] rather than any others. So is the case with regard to considering Medina as a sacred Haram to be venerated. All sanctities relevant to it and to its people and soil [which we find] in the sacred Sunnah as well as those relevant to whoever reaches it or is buried therein, are all due to the same status, to its being belonging to Allah, the most Exalted One, and to its being the capital of the throne of His greatest Prophet, the one who conveyed His conclusive Message, peace and blessings of Allah be upon him and his progeny. This status, and its law of relationship, does not only concern the legislator, it is also something natural sanctioned by Islam. Not only is it better than all other places, it is the absolute criterion of preferring one piece of land over another when it comes to issues relevant to prophets and messengers and to their successors, to the truthful, to the martyrs, to the faithful and to their categories, up to whatever distinction one may conceive based on sacred Islam. Nay! Such a status is the axis upon which the cycle of existence revolves, one through which everything else stands, one to which all wishes aspire and from which every relationship and source of endearment, all links and connections, all factors of grudge and animosity, hostility and spite..., are rendered. It is also the source of every disagreement, dissension, and hypocrisy. It also is the foundation of every unity and unification, every asylum, every accord and peace agreement. Upon it are the structures of totalities are built and social institutes are erected. In the light of its being the ultimate objective are states formed and governments dispute with one another, causing rivalries, discords, disputes, then punches, then bloody battles and wars. In its light do nations and tribes group together, then groups and societies abound. In its light do establishments get founded in order to deal with religious and secular issues and theological societies centralize, and so do scientific, social, sociological, nationalistic, sectarian, partisan, and political factions, during crises or ease, when at rest or in motion, when united or disunited, when in agreement or in disagreement. The mighty and victorious government, the one which governs all humanity since its very first day and till eternity without any bias to anyone or without anyone freeing himself from its authority, day in and day out, is the relative government wherein there is the safeguarding of both the creed and the life in this world and at which man-made systems end, and so do the general social canon, as well as the human affairs of all individuals. People, though numerous, are subjugated to its authority, shackled in its chains, tied in its webs, having no escape route therefrom. It is the one that rules and abrogates, over-rules and sustains, lifts and lowers, joins and disconnects, brings closer or distances, gives and takes, elevates and humiliates, rewards and penalizes, honors and abases. It is the same one that makes the unknown soldier held in high esteem, honored and respected. It finds him worthy of all honoring; in it, he is glorified and dignified by the people and by the government. It scatters roses and flowers on his soil and grave, immortalizing him, keeping his memory alive on the pages of history for all time to come. Such a government is the same one wherein catastrophes and disasters become tolerable. Through its criteria does man willingly work hard, facing trials, tribulations, and tremendous calamities headlong, [happily] sacrificing his all for its sake. It is the one that prompted the Messenger of Allah, peace and blessings of Allah be upon him and his progeny, as we are told by Lady Ayesha [3], to kiss the corpse of the great sahabi Othman ibn Maz`oon as tears were trickling down his cheeks... It is the same that caused the Prophet, peace and blessings of Allah be upon him and his progeny, to tearfully mourn his grandson al-Husain (as) and hold many a mourning ceremony in his memory and take the turba of Kerbala, smell it and kiss it, up to the end of the recorded tradition. It is the same that caused Lady Ummu Salamah, Mother of the Faithful, to keep a specimen of Kerbala's turba in her clothes. It is the same one that caused the Truthful Lady Fatima (as) to take a specimen of the soil of her father's pure grave and smell it. It is the same that prompted Banu Zabbah during the Battle of the Camel to collect the droppings from the camel on which the Mother of the Faithful Ayesha was riding. They broke them up then sniffed them, as al-Tabari indicates [in his Tarikh]. It is the same that caused the Commander of the Faithful Ali, peace be upon him, to take a handful of Kerbala's turba when he reached that land, smell it then cry till the ground became wet with his tears as he said, "From this loin, seventy thousand shall be permitted to enter Paradise without being judged." This incident is transmitted by al-Tabrani and is recorded on p. 191, Vol. 9, of al-Haythami's book Majma` al-Rijal, a concordance of trusted transmitters of hadith. It is the same that prompted a man from Banu Asad to smell the soil where al-Husain (as) was buried then cry. Hisham ibn Muhammad has said, "When water was released to overwhelm [and obliterate] the grave of al-Husain (as), it dried after forty days, and the grave was completely left without any trace. A bedouin from Banu Asad came and kept sampling one handful of soil of that site after another, smelling it each time, till he was able to identify al-Husain's grave, whereupon he wept and said, "May my parents be sacrificed for you! How sweet you smelled when you were alive, and how sweet your soil (turba) smells when you are dead!" Then he wept again and composed this verse of poetry: Out of enmity did they want to obliterate his grave, These are literally, in the possessive form, what are being given lip service by governments, states, societies, committees, creeds, faiths, kings, parties, and ruling authorities that chew their words when they discuss these issues and endlessly many more. Once the possessive pronoun is applied and the attribution of something partial or complete is established, or when an individual, or a social issue raised by those mentioned above, there will be outcomes, and there will be injunctions which nobody has any choice except to submit and surrender to them, defend and uphold them. This is a useful research which provides solutions for the society's problems with regard to its principles, views and beliefs, ties of love or grudge, intricate sects, decrees of the holiest legislative system, philosophy behind what the easy creed recommends. It is a discussion of what Islam and its rites hold as sacred, what it prohibits, the various levels of distinction it sets, and what it holds as holy. Having provided such a detailed account, we reveal to the discreet and free-minded researcher the secret why the turba of the sacred land of Kerbala is thus honored, the extent of its relationship to Allah, Praised and Exalted is He, the extent of its sanctity and that of the one to whom it is related in the light of his nearness to the Sublime One, the most High. What would you think of the sanctity of a soil that is the burial ground of someone who was killed in the Cause of Allah, of a supreme leader of His army who never flinched from defending His cause? Surely it is the soil of one whom He loves, of one who invited others to Him, who led them to Him, who rose for His sake, who sacrificed his family and his own life and everything precious for Him, one who imperiled his blood for the sake of raising the status of His Commandments, for the dissemination of His Unity, so that His Commandments may rule, and so that His path and means may be firmly rooted. Which of the world's kings or the land's monarchs, since the time of Adam, has a leader who is ever-ready to rise in the defense of such a king or monarch, one who is pure, honorable, faithful, truthful, valiant, dignified, exalted..., like the leader of those who remained sincere till they were all martyred at Taff, namely al-Husain (as) for whom our lives may be sacrificed? Why does Allah boast about him, and why does He maintain his blood with Him and not permit a drop of it to fall upon the earth when al-Husain (as) hurled it above in the direction of the heavens [4]? Why should He not prolong the celebrating of his name on His earth and in His heavens, since all Husain's heart was filled with love for Him? Why should the face of the world not turn black on Ashura and not manifest the venues of His Wrath on the day when he was killed, and on the page of existence? And why should the earth not weep over him and the sky? This is exactly what Ibn Sirin records, and it is recorded by a multitude of huffaz. And why should the sky not rain blood on the day when he was killed? A consecutively recorded tradition details such an event. Did not Allah send His messenger angels who are near to Him to His Prophet, peace and blessings of Allah be upon him and his progeny, to give him a specimen of Kerbala's turba? Why did the Messenger of Allah, peace and blessings of Allah be upon him and his progeny, smell it, kiss it, then refer to it as long as he lived? Why did he (P) [5] even use it as a balsam in his own house? Come along with me, O true Muslim! Is not prostrating on such a turba in order to seek nearness to Allah as one performs his prayers at the ends of the night and the day anything other than that? Is it, rather than any other soil, earth, hall, etc., more worthy of being held as pure and clean? Is it not better than rugs, sheets, or carpets woven by weaving machines operated by unknown hands? Moreover, there is nothing in the Sunnah that recommends prostrating on such items... Is it not more worthy of seeking nearness to Allah and more fit to earn His favor and is more appropriate to do when we submit and solemnly surrender and worship Him, the most Exalted One? Is it not better to place the face's sides and forehead on such a piece of earth since doing so connotes lessons in defending the Cause of Allah, the manifestations of His Sanctity, and the symbol of defending His canon, holy Islam? Is not a soil that symbolizes the signs of Tawhid and the defense of Tawhid to the end more worthy of prostrating upon? It surely invites one to be kind at heart, to be compassionate, to be affectionate and gentle. Is it not most exemplary and the best thing to do to make the prostration on a soil from which springs of blood gushed out colored with the dye of love for Allah and crafted on the Sunnah of Allah and on pure and sincere loyalty to Him? Is there anything better than a soil kneaded with the blood of a pure and revered person, an individual the rewards of loving whom are the token of appreciation of the Conclusive Divine Message? It is a soil fermented with the blood of the Master of the Youths of Paradise, a symbol of love for Allah and for His Messenger (P) and the trust left by Muhammad (P) among his Muslim nation as we are told by the Sunnah. It is based upon both premises that we take out of the soil of Kerbala such pieces to prostrate upon them just as the faqih of past generations, namely Masrooq ibn al-Ajda`, used to carry with him a block of baked clay taken out of the soil of sacred Medina to prostrate on. This man was the student of the righteous caliphate, the faqih of Medina and the teacher of the Sunnah. Far away from him to be charged of inventing a bid`a. Which of these premises causes us to really feel the pain of unfairness? Which one of them contradicts the call of the Holy Qur'an or the Sunnah of Allah and His Messenger (P)? Which one of them should we denounce and label as a bid`a? Which one of them violates reason, logic, or common-sense? When the Shi`as use Kerbala's soil to prostrate upon, they do not claim that doing so is absolutely obligatory, nor do they claim that it is an obligation derived from the Shari`a or the creed, nor is it one of the sect's obligation, nor does anyone among them, from the very first day, distinguish between it and others collected from the earth's soil, when they regard prostrating upon it as permissible, contrary to what ignorant folks claim, those who base their claim on their own personal views. To them [Shi`as], [such a turba] is mandated by reason and is highly commendable, that's all. It is opting for the best of what one should prostrate upon when one consults his reason and logic and common-sense alone, as you have already been told above. There are many followers of this sect who take with them when they travel any such thing other than Kerbala's turba upon which the prostration is valid such as a pure and clean rug woven of palm leaves they are confident to be clean, or anything like that upon which they prostrate when they perform their prayers. We are of the view that anyone who adopts these sound premises and takes into consideration the issues relevant to precaution and to sanctity will conclude that the people who live at the Sacred Mosques: Mecca and Medina, and who seek shelter with them, as well as those who live around them, must take out of that soil round flat pieces or tablets upon which they should prostrate in accordance with both arguments and as a means to rid themselves of the heat of the gravel at the Sacred Mosque especially at noon and during hot weather to prostrate upon and to carry them as pure and blessed places of prostration whenever they travel as was done by their good ancestors, the peers of the faqih Masrooq ibn al-Ajda` whose story you have already heard. They should make them available to those who visit these Mosques and to the pilgrims who go to those sacred lands from other Islamic countries. They should be adopted by the Islamic nation as a place of prostration when at home and when travelling, and they should regard them as souvenirs reminding them of Allah and His Messenger (P) and of the places where His angel of revelation descended, ones which remind them of their Lord and of His Prophet whenever they look at them, smell them, and smell in them the fragrance of Tawhid and Prophethood... They would be lanterns of guidance at Muslims' homes enlightening the hearts and the minds of those endowed with wisdom. The Muslims would then seek nearness to Allah Almighty in every part of the world by prostrating upon a soil taken from the very best spot chosen by Allah Himself to be a safe, secure, and holy House, a house of sanctity, honor, blessing, the sacred resting place of His Prophet. Besides, it actually carries a great and effective publicity: It invites people to enter into the folds of Islam, to visit the Ka`ba, in order to worship Allah, to visit the capital of His Sunnah and the grave of the one who carried out the Message of such Sunnah. Indeed, whoever holds Allah's sanctities with high regards, it surely is better for him with his Lord. Finally, such is our Husain (as), and such is our love for him. Such is his mourning. Such is Kerbala and its turba: the piece of earth upon which we prostrate. Allah is our Lord, and our Sunnah and its tradition is the Sunnah of our Prophet (P) and its tradition, and to Allah does all Praise belong. And what reason do we have not to believe in -------------------------------------------------------------------------------- GLOSSARY Bid`a: (singular of bida`) an innovation in the religion, something introduced as part of the Islamic creed, as a Sunnah, and which is not Faqih: jurist, one who is knowledgeable in fiqh, Islamic jurisprudence Fiqh: the science of Islamic jurisprudence Hadith: (singular) tradition, a statement made by Prophet Muhammad (pbuh); its plural is: ahadith Janabah: uncleanness caused by seminal discharge Musnad: a compilation of traditions (ahadith) which are consecutively and chronologically traced to their transmitters Sahaba: (plural) companions of the Holy Prophet Muhammad (pbuh); singular: sahabi Sahabi: companion (e.g. of the Holy Prophet), one of the sahabah Sahih: literally: authentic, correct, accurate; it is generally used to refer to the collection, group of collections, or book, of verified and authenticated ahadith of the Holy Prophet (pbuh) Shari`a: Islam's legislative system Tabi`een: plural of tabi`, one who follows and learns from a Sahabi Tabi`i: (singular:) one who accompanied for a good period of time and learned from a sahabi, a companion of the Holy Prophet Muhammad (pbuh); its plural is: tabi`een Tawhid: the concept of the absolute Unity of God, the belief that God is One and indivisible, One__and Only One__God Turba: literally: soil; in this text, it refers to a piece of soil taken out of the area where Imam Husain (as) is buried And surely Allah knows best... -------------------------------------------------------------------------------- [1] Ibid., p. 256, in addition to other references. [2] Masrooq ibn al-Ajda` is Abd al-Rahman ibn Malik al-Hamadani, "Abu Ayesha," who died in 62 A.H. He was a great tabi`i and one of the main authorities upon which the six sahih books, i.e. Al-Sihah al-Sittah, rely. He quotes Abu Bakr, Omer, Othman, Ali (as), and he was a pious faqih and a good trusted authority. He was one of the companions of Ibn Mas`ood who were teaching people the Sunnah. When he was drawing his last breaths, as Ibn Sa`d tells us in his Tabaqat, he supplicated saying, "O Allah! I do not die following anything which the Messenger of Allah, peace and blessings of Allah be upon him, never sanctioned nor sanctioned by Abu Bakr nor Omer." Refer to the major reference, namely Bukhari's Tarikh, Vol. 4, Chapter 2, p. 35, and to Ibn Sa`d's Tabaqat, Vol. 6, pp. 50-56, to Ibn Abu Hatim's book Al-Jarh wal Ta`deel, Vol. 4, Chapter 1, p. 396, and to Tahtheeb al-Tahtheeb, Vol. 10, pp. 109-111. [3] This incident is detailed by Abul-Qasim Abd al-Malik ibn Bashran in his book Al-Amaali, by Abul-Hasan Ali ibn al-Ja`d al-Jawhari in Volume Ten of his Musnad, by al-Hakim al-Naisapuri in Volume Three of his book Al-Mustadrak, and by other huffaz and renown authorities. [4] This incident is recorded by the hafiz al-Khatib al-Baghdadi. It is also discussed on p. 338, Vol. 4, of Tarikh al-Sham by the hafiz Ibn Asakir who relies on the authority of al-Khatib, and by al-Hafiz al-Kanji on p. 284 of his book Al-Kifaya relying on the authority of al-Hasan II who cites Muslim ibn Riyah, a freed slave of the Commander of the Faithful (as), saying, "I was with al-Husain (as) when he was killed. He was shot in the face with an arrow, so he said to me, `O Muslim! Bring your hands closer to the blood,' which I did. Once I had a handful of it, he said to me, `Pour it in my hand,' which I poured. He then hurled both his hands in the direction of the sky above as he said, `Lord! Avenge the shedding of the blood of the son of Your Prophet's daughter!' Muslim continues his narration by saying, "Not a drop of it fell on the ground." It is also recorded that al-Husain, peace be upon him, threw the blood drawn from his chin to the sky when an arrow shot it. A multitude of huffaz have recorded this incident in their books. [The word "heavens," though plural, is synonymous to "sky." In contrast, the singular "heaven" refers to Paradise. --Tr. [5] Short for "Peace and blessings of Allah be upon him and his progeny." AZADARI: A RESEARCH REPORT Written by: Ayatollah Mohammed Yazdi All praise be to the creator of the universe who filled life with sciences and mysteries. He created man who is the bearer of this life, the most mysterious of all his creatures. Our unlimited salutations to the most exalted heir of Adam (A.S.), the prophet Mohammed-e-Mustafa (S.A.W.A.W.S), who showed wandering humanity the path to (the world of) splendor and good fortune. Our salutations to his twelve successors each of whom in his tenure (of Imamath) saved humanity from following the course of destruction. Our salutations especially to his most promising son Husayn, son of Ali (A.S.), who carried out the war against oppressors to its extreme. (This article is dedicated to his sacred name). You know that in the present age, scientific and collective works begin on the basis of experiments and statistical data. The aim (of such a research) is to arrive at the correct conclusions. The result of such a research is accepted as important and beneficial (to humanity) only when the practical results are clear and complete. The congregational activities, which I saw in my childhood, were related to the majalis & processions with replicas of Rowza and Taazias. The earliest memories (of the scenes) of these majalis are still inscribed in my heart and mind. Like me the majority of the people of this country (Iran) have witnessed such scenes in their childhood. In those days we regarded the processions of/with Rozas and Taazias as nothing other than an amusement and activity. But slowly and gradually our perceptions and emotions began to mature and we were sometimes grieved and cried bitterly. Later on we came to know the meaning and purpose of lamentation. We also came across such debates, which were carried out in favor of or against, this topic (Azadari), in the light of religion, reforms and welfare (of the society). But today we would like to discuss this subject in detail and to examine all the relevant issues, which involve us throughout the year, and particularly during the months of Moharram and Safar. Basically, we would like to find out the real purpose of the majalis, and issues that are dealt with in these majalis and other details of Azadari. The questions that arise in this connection are (under): Is there any aim of these huge processions and majalis or is this Azadari a mere tradition to which the people have now become accustomed? Is there any aim of the fervent activities seen in this country during the two months of Moharram and Safar and which affect the (other) activities of life? Does this Azadari have any powerful ideology behind it or is it just simple religious practice and spiritless custom and formality which is seen in the form of processions and activities in all cities, in their streets, main roads and specially in the capital city? What is the actual purpose of time and money spent on Azadari and the majalis conducted on this occasion? What is the intention and purpose of the labor, fatigue and trouble that the respected persons undergo in attending the majalis and delivering speeches and reciting marsias? What do the reciters of Marsia (Marsia Khawan), whose profession involves nothing other than reciting marsias throughout the year, say in this regard? Is their job less cumbersome and more profitable? Or is it more laborious and less profitable? Or do they have any other reckoning in their work? Lastly, I would like to know who the man is Husayn (A.S.) because of whom all these activities take place. What was the aim for which he strived in his lifetime? Once it is decided to begin the study on an experimental basis and come to a decisive conclusion, we proceed to contact the people, who organize these majalis with great fervor. Three important members are involved in every majlis. THE CONVENORS: First of all let us talk to the organizers of the majalis who convene majalis from mansions in the cities to huts in the villages. It is important to know their views and arrive at a statistical conclusion. We contacted a person belonging to the upper class (of the society) and asked his opinion: "Sir! What is the purpose for which you conduct these majalis?" He replied, "Iran is an Islamic country. Shias are in majority and are in power in this country. The school of thought of this land is Jafar. In these days (of Moharram and Safar) particularly, when the people of the whole country are in mourning, and majalis are being held in every nook and corner, the organizations and associations situated in the capital city should also take part in the activities with fervor. The leaders and influential people of every country participate equally in the joys and sorrows of the nation and this is the custom." Well! This is the summary and soul of the reply to the question that was asked. Various persons gave a similar reply in different words and expression. You are well aware of what sort of subjects is preached in these types of majalis. If the preacher talks on the life of Husayn (A.S.) and his sacred goal over and above the purpose of drawing tears from the audience, there is a possibility of the audience getting bored and it may be the cause of the restlessness in the majalis. The Result 90% Majalis for customs and formalities Now let us go to a higher class (of society). This is the upper most class consisting of noble and respected (persons). I do not want to comment on the style of their majalis because this is not my intention. You can imagine (the style and manner) of the majalis held in these mansions. I asked a respected person belonging to this class "why do you arrange majalis? What is the purpose of conducting these majalis?" With due regard to the respected ones, if they are not displeased, they will answer our question in these words: "Are we not Muslims? We too have ties with Husayn (A.S.) like all Muslims and Shias, and we too hold majalis in these days of mourning to express our heartfelt sentiments to Imam." In these majalis too, there should be no mention of the teachings and upbringing of Husayn (A.S.) and the ways of his pure life because the listeners get disinterested. Although they may not express their boredom openly, they definitely feel it in their hearts. The Khateeb and the reciters of Marsia should have to do their job with skill and expertise. They deliver strange and colorful subjects under the cover of the sayings of saints and mystics and whenever needed recite couplets (from poems) in melody and tune. They have no concern at all with the topics related to the aims and objects of Husayn (A.S.). The result in the form of statistics is as under: 70% Majalis under social pressure and appearances' sake Let us leave the respected and noble class and contact the powerful and rich persons and question them: "Sir! What is your purpose in holding majalis and meetings?" The answer from their side is somewhat like this "It is the duty of the Shias of Husayn (A.S.) to arrange meetings in Imam's memory. Today we can help Husayn (A.S.) in this way and acquaint the world about Husayn (A.S.) and the ideology of Husayn (A.S.). It is only because of these majalis, the sacred religion of Islam is preached and propagated." The intention of this answer is; because their friends & companions conduct majalis, they should also arrange (majalis). Their friends and relatives have televisions and radios; hence they should also have them. They have gardens to spend the hot season in and motorcars of latest model, so they should also possess them regardless of the cost involved. Similarly, since their friends and acquaintances hold majalis, it is also compulsory for them to arrange majalis. Of course, there should be no talk on the ways, manners, and ethical values of Islamic life in the majalis of these people. More so the rules of Islam regarding business & dealings should not be uttered. The style and ways of their homes, offices and markets should not be discussed. Even the issues of interest and usury should not be mentioned because all affairs are in practice in present day markets. The outcome of this study is: 70% majalis for regard of surroundings, friends and family Let us now contact another class of society and ask: "Sir! Why do you conduct rnajalis? Your financial position is not so good. God does not demand this from you. Lamp burning in anyone's house for the mosque is "Haram'' (you can not make the house dark to illuminate the mosque) What ever expenses you incur on majalis, you can spend on your necessities." The common reply of this class of people is: "What ever we have inherited from our ancestors it is better to spend it for rnajalis. We are caretakers of this inheritance. We conduct from whatever budget that has been set aside for this purpose." It is obvious that in these majalis, all topics are discussed on minber except rules of Islam about "waqf" and matters related to waqf. The subject of law of shariat pertaining to the misappropriation of waqf money is not touched upon. They are offended by the topic of detriments of embezzlement of waqf money and hence this subject is not discussed. On the contrary, organizers are praised and thanked (from minber) for fulfilling the obligations of trust even under such personal unhappiness. The Result 80% Just to fulfill the obligations of trust Leaving this category, we shall go to the remaining classes, specially the inhabitants of villages or those who conduct weekly ladies and gent's majalis and enquire. "Why do you conduct majalis?" Generally their answer is "We vow to get out of our troubles and recovery from our diseases." "Reciting of marsia and holding of mediatory majalis will bring blessings and auspiciousness in our homes and lives." According to some people marsia and mediatory majalis are sources of good fortune. It is known to everyone that no speech is made in these majalis. Only a few stanzas of prose and verse are sung so that the listeners weep. Even though they may be crying on their own troubles and difficulties, it is enough if the narrator says things that make the audience weep or, in the language of experts, the majalis should be overpowering. According to some "The voice of lamentation should reach the tomb of Aba Abdullah (A.S.)." In this majalis there is no chance for talk on upbringing. There is no room for narration of rules and ethics of Islam. This is not the place to talk and discuss. After all there is a particular way to do a particular work and that work should be done in the prescribed way, so that the required result is achieved. There are special occasions and circumstances for mediations. There is no room for such (unwanted) talks on these occasions. Poetry, good voice and artistry are needed here. The Result 90% of majalis for the sake of mediation with blind faith and in a useless way. This is the summary of the answers given generally by convenors of majalis. Of course we come across people who are well aware of the real object and meanings of majalis and they have their eye on the actual outcome. They give basic answers based on sensible reasons. They say "These majalis are means of our propagation (of Islam). Islam and meanings of Islam should be learnt in these gatherings. The facts about the ways and manners of life of Husayn (A.S.) and his ancestors (A.S.) should be propagated in the gatherings held in the name of Husayn (A.S.) because we conduct these majalis in the name of Husayn (A.S.) so that we can benefit by his teachings, learn a lesson from the sacrifice for the sake of Islam and Quran, the lesson of his fight against the oppressors for the cause of truth and freedom, and thus get near to God and his sacred book." Although it is true that people who give such answers do exist, they belong to an extremely small minority. These people are far less in number than those whose answers we have mentioned above. From the survey of the convenors and organizers of majalis-e-aza, on average seventy percent of them appear deviated from the actual aim and only thirty percent are aware of the purpose. THE AUDIENCE: Let us also survey the listeners of the majalis. Although they express very little of what they have in their hearts, we will include this in our study too. We shall not discuss the audience from the first two classes. You know better why they attend these majalis. The status of the convenors is the same (as that of the participants). There is social pressure on ninety percent of the participants. This takes them to the majalis conducted by the upper two classes. Hence the moral of their answers is obvious; politics of life, working relationship, companionship, family environment, friendship, neighborly obligations and other similar factors motivate the people to participate in the majalis. There may be ten percent who attend majalis on the basis of relevance to Husayn (A.S.) to benefit by these centers of learning (majalis) and get acquainted with the teachings of Islam. Despite some of the answers I heard from the audience of the majalis held by these two classes of people and turning a blind eye to few scenes that I witnessed, I do not say that people participate in the majalis, to see a show like children, to pass away the time, drink tea, gossip with friends or for other reasons. On the other hand, I say that they attend the majalis to pay respect to Husayn (A.S.) because of the season of mourning and for the obligations of neighborhood, companionship and relationship. Sometimes they attend the majalis to obtain spiritual gains. If you ask the audience "Who was the Khateeb and what did he have to say?" ninety one percent cannot answer. If there is a good listener amongst them, he will just say, "Yes sir, it was a very good speech. The Khateeb spoke on good topics. Although I cannot express what the Khateeb read, I know that the speech was highly knowledgeable." At the most he will repeat any joke, which the Khateeb may have told. This is the state of affairs of these listeners who attend the majalis arranged by first and second class of people. Obviously, the state of the audience of weekly majalis is the same. There is no need (for them) to listen to anything. There should be no useful discussions. Only some verses and remarks, which give rise to lamentation, are needed. The speaker should also feel grieved and sometimes faint due to heart disease and weakness. Of course there are listeners who are broad minded, conscious and fully attentive. Their number is very small and their proportion needs no mention. The Result 80% of the listeners belong to the first kind of audience. I would like to draw your attention to the fact that if we collect the statistics of the majalis and their audience, we will come to know that seventy to eighty percent of the listeners are old gents and aged ladies and the majority consists of common people. The number of educated youth belonging to the new generation, does not constitute more than thirty percent. What is the reason for this? Who is to be blamed (for this)? In this article this fact will also become clear, Inshallah. THE HEAD OF THE MAJALIS (KHATEEB): Now let us contact the orators, the "Ahley minbar" and reciters of marsia, according to you. "Why do you go on the minbar and recite majalis & cry and cause to cry with full force and effort, without caring for (your) health?" In this part of the discussion we shall be very brief. There are two classes of narrators. Ahle minbar and reciters of marsias. This division pertains to all from the leading speaker to the reciter of marsia who recites only in ladies majalis. Speakers belonging to the leading classes are those who have trained themselves from the beginning. They have the spirit of piety and modesty. Being conscious of their religious and divine responsibility, they have been participating in the majalis and as far as possible, they perform their duty with utmost responsibility. Khateebs, Ahle minbar and reciters of marsias of this class, irrespective of whether they participate in the majalis held in mansions, in residences of hajis, nobles, or arranged by trust or weekly on radio, ladies and gents majalis, they deliver the divine laws and convey the teachings of Islam appropriately. They try hard to preach the sacred goal of Husayn (A.S.) and make people aware of the essence of the purpose of Imam (A.S.). They do not care about the pleasure or displeasure of the audience or the convenor of the majalis. They just want to do their religious duty. They know their responsibility and regard their God as their sustainer. They not bother whether the people are pleased or displeased with their speech or pay them more or little money, they are only mindful of their duty. This class of K.hateeb, Ahle minbar, & reciters of marsias remain in one state and do not adopt new modes everyday. They live, more or less, an honorable life. Whether people speak ill or well about him or expect any thing from him, he only delivers the religious truths. Their speech consists of correct religious teachings. He spreads the virtues of Islam from the minbar. Their marsia or verses, their contents are based on acknowledged divine truths. They will never deviate from the limits of divine laws in any place. Politics; threats, temptations, friendship and relationship have no influence on this leading class of Khateebs and do not distract them from the right path. These speakers always keep this faith in the sustainer of the worlds. They face agreeable and disagreeable surroundings and misfortunes with exceptional courage. To be exact, they have spent most of their life in jihad in the way of God. They are a shining example of all that is good and right, and enlighten and guide those around them. Whatever I have stated above is no assertion. It is based on (my) cent percent experiences. I can single out each and every person and let you know about his life history and tell in a second all about his material and financial position. I know and have myself seen persons whose profession is cotton wool beating, quilt stitching or working as trainees under a goldsmith. These very people change their dress during Moharram and Safar and become khateebs and consider themselves as Ahle minbar. Although ten percent among these people can be identified who, in spite of their illiteracy, ignorance and meager earnings, avoid committing sins and speaking on risky topics & through these means (reciting majalis and marsia) earn just enough (money) to keep themselves alive. This is the brief account of study of the Khateebs, Ahle minbar and reciters of marsia. The results (of the study) that are obtained are not related to the number (of speakers questioned) but to the impression they give (whether the speakers are aware of the real purpose or not). 80% of speakers are aware of the real purpose (This does not indicate the percentage of speakers who are really serving the purpose). 20% of the speakers are not at all aware of the purpose. On the basis of the accurate calculations we have made, 87% of the convenors, 75% of the audience and 20% of the speakers are found deviated from the real objectives of Azadari and not aware of its true ideals and purposes. People say, "What is your purpose in discussing all these matters? By using the word of deviation you have insulted the organizers of majalis. You are rude towards the Khateeb and audience. Don't you know what would have happened and to what extent the religious awareness of the people would have declined, if these majalis even in their worthless condition had existed? Don't you know that today whatever little religious consciousness people have is due to Majalis-e-aza, Taziadari and these very congregations? Are you not aware of the effects that the religious processions have on the soul and minds of the people? These very majalis are responsible for the exposition, propagation and popularization of our religion." Yes, you are right. We do not decry this fact, and we have not been rude towards the convenors of majalis, Khateebs and audience. We would just like to say that there should be more effects and achievements of these important religious and congregational efforts. This matter is related to all people and according to you it is the medium for exposition and propagation of religion. When this is the fact then even a little deviation should not be tolerated, let alone give way to excessive declination to cause the real aim itself to become invisible, leaving just simple spiritless customs to remain. The opponents (of Islam) and calumny agents want to create such conditions by their hidden hands so that nothing remains. We say that the real purpose of these majalis is not a mere show and fame. The philosophy of the martyrdom of Husayn (A.S.) is not just gathering in a place, speaking and listening, and holding on firmly to this tradition and custom. We say "martyrdom of Husayn (A.S.) is not meant for lamentation, crying, screaming and sometimes fainting." We do not disapprove of lamentation. We will talk later on about the virtues & rewards of lamentation, but we know better that the philosophy of the real aim, martyrdom and confinement (of the Ahle bait) is not just lamentation. We say "if what the people residing in mansions say is correct, that this (Iran) is an Islamic country and the inhabitants of this country are Muslims, hence they should conduct majalis," then we will ask them "why is this country Islamic only to conduct majalis, only to recite marsias and attend majalis?" The noble and respected people of this country say that they are Muslim and therefore it is their duty to hold majalis-e-aza like all Muslims do. We ask: "Why do they become Muslim, only in connection with the ritual mourning and grief?" These Alhajs and nobles claim to have ties with Husayn (A.S.) and according to them the religion of God should exist in the name of Husayn (A.S.). Why then, they not cause the religion of God to exist at the time of transactions in streets and bazaars and why do they just clamor after friendship of Husayn (A.S.)? Our contention is that if the weekly ladies and gents majalis are held for the sake of mediation and to show connection with Husayn (A.S.) and the family of the messenger (PBUH), then what are these scenes witnessed and heard off and on and here and then? Lastly we say with great emphasis that the real purpose of Azadari and majalis-marsia is not just to proclaim your muslimhood, or link with Husayn (A.S.). The connection with Islam and Husayn (A.S.) should be exhibited in all departments of life. We say openly that the philosophy of the martyrdom of Husayn (A.S.) is not meant for anyone to expose himself as the convenor of the majalis and the plausibility of the speaker is not to please the audience. Husayn (A.S.) was not martyred for the sake of lamentation and his family was not held in imprisonment (of Yazid) for (our) ladies to moan and get faint. Majalis is not a coffee house. Majalis-e-marsia is not a place of entertainment and time passing. Majalis is not the name of night sittings. I once again repeat that Husayn (A.S.) did not lay down his life for the sake of some persons. The objective of Husayn (A.S.) was a high and sacred objective. This object is far nobler than what we commonly presume. The sacred personality of Husayn (A.S.) is far superior than to what people generally think & say about it. There is no doubt that the subject of his sacrifice, devotion and his real aim is far higher than what we consider it to be. Don't just think that Husayn (A.S.) was a weak and powerless leader, who was surrounded and beheaded in a state of thirst, and that his family was made captive, and now we must weep on the cruelties committed by the tyrant on Husayn's (A.S.) family. The captives "Aaley Ismat" were not just weak and helpless ladies and children who died in disgrace like the western and Roman prisoners, & now our ladies must weep like the ladies of Kofa. What we mean to say is that our Khateebs and recitors of marsia should introduce Husayn (A.S.) in a more befitting manner and explain his real objective, in front of the people. The audience of the majalis should not just be satisfied by shedding a few tears. They should concentrate on the issues of upbringing and try to acquire ethical, spiritual virtues. In short the convenors, speakers and the audience should get better and better acquainted with Husayn (A.S.) and his real aim. They should become practical supporters and helpers of "Hazrath". They should positively respond to this call made by him far from his home, not only in majalis but also in homes, streets, bazaars, offices and in all walks of life. Husayn (A.S.) knows his rivals and his supporters very well. He has fully tested them from the morning till noon of 10th Moharram of 61 A.H. If he is calling for companions and helpers when he says, "Hul min nasir yun surni wu hul min moeen yaeenani wu hul min zab yazib ann haram Rasool ullah" It is no not meant for the supporters of Yazid to come and defend his "Haram". This call of Husayn (A.S.) is meant for his own supporters, from that day to this, to stand up and defend the sanctity of God, laws of Islam and the sacred virtues.
72 Diamonds of Karbla
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