always reflect upon the seriousness and solemnity of this pledge.
Until the time of ghaibat al-kubra, we find that our Imams always encouraged Aza’ al-Husayn. They saw in Aza’ al-Husayn not only a demonstration of grief for Imam Husayn and the martyrs of Karbala’ but also a renewal of one's commitment to Allah and His laws as expounded in the Holy Qur'an and the ahadeeth.
We have records of the sayings of the representatives (Naibs) during ghaibat al-Sughra explaining and encouraging Aza’ al-Husayn. From 329 AH onwards the fuqaha and the 'ulemas took it upon themselves to perpetuate the message of Karbala’.
Shaykh Ibn Babawayh-al-Qummi better known as Shaykh as-Saduq who died in 381 AH was the first scholar to have introduced prose as medium of conveying the message of Imam Husayn. He would sit on a pulpit and speak extempore while many of his students sat by the side of the pulpit and recorded the speech. His speeches have been preserved and to this day are known as the Amali (dictations) of Shaykh Saduq.
Public demonstration of grief first occurred in 351 A.H. On the 10th of Muharram, there was a spontaneous procession in the street of Baghdad and thousands of men, women and children came out chanting “Ya Husayn! Ya Husayn!” beating their breast and reciting elegies. In the same year, a similar procession took place in Egypt. The regime tried its best to stem the tide of Aza’ al-Husayn but failed. Very soon Aza’ al-Husayn became an institution with deep roots in the hearts of Muslims. Majlis evolved into an institution for amr bil ma'ruf and nahya anal munkar as well as reminder of the tragic events.
As Islam spread, different cultures adopted different modes of Aza’ al-Husayn. Taimur Lang introduced the institution of tabut and alam in India. As Islam spread southwards on the sub-Continent, the form underwent changes to take into account local cultural influences so as to portray the message of Karbala’ in the medium best understood by the local people, both Muslims and non-Muslims.
By the beginning of the 19th Century, there was not a corner of the world, from Spain to Indo-China, which did not have some form of demonstration on the 10th of Muharram.
The form varied from country to country. In Iran, the most popular form has been passion plays as a medium transmit the message of Karbala’ in addition to the majaalis from the minabir.
In India, the Ashura processions became part of the Indian Muslim culture. Even the Hindus participated in these processions. The Maharajah of Gwalior was always seen walking behind the 'alam of Hadhrat Abbas barefooted and without any insignia of his exalted office. Marthiyas and majaalis were such strong influences on the Muslim population that they helped strengthen not only their Islamic beliefs but also their political resolve.
History reports that even Gandhi on his famous salt march to protest against the oppression of the British Raj took 72 people with him in emulation of Imam Husayn protest against Yazid's oppression.
Importance of Aza’
The following excerpt from the last will and testament of the Late Ayatullah Ruhullah Khumayni (A.R.) is most touching and relevant: “The memory of this great epic event (Ashura) must be kept alive. Remember, the cries of damnation and all the curses that are rightfully raised against the cruelty of the Bani Umayyayah caliphs towards the Holy Imams, are reflected in the heroic protests against cruel despots by the nations through the centuries.
It is the perpetuation of such protests that shatter oppression and cruelty. It is necessary that the crimes of the tyrants in each age and era be indicated in the cries of lamentation and in the recitals of elegies held for the Holy Imams”
Where ever the Shiahs have gone they have taken with them the cultural forms of Aza’ al-Husayn as practised in their country of origin. Today, Aza’ al-Husayn in one form or another, can be seen throughout the world.
Aza’ al-Husayn is an important institution and we have to ensure that it is kept alive so as to cultivate and nurture Islamic conscience in each one of us and that our children and their descendants remain committed to the cause of Imam Husayn.
Aza’ at Personal Level
We must never lose sight of the fact that while the form of Aza’ al-Husayn may reflect the local indigenous culture, the essence of Aza’ al-Husayn must always be remembrance of the martyrdom of Imam Husayn and our re-dedication to his cause.
There is always the danger that if the form appears to be incongruent to the local norms and consequently incomprehensible to the young generation or to the indigenous population upon whom we wish to impress the message of Karbala’, the substance might gradually lose its significance. The fabric of the substance invariably depends upon the acceptability of the form.
Throughout history the form of Aza’ al-Husayn has always undergone changes to accommodate local norms. It is for us, therefore, to seriously re-evaluate the form in order to ensure that we can pass on to our children the substance of Aza’ al-Husayn in its pristine state and also make Aza’ al-Husayn an irresistible instrument of tableegh! We are duty bound to Allah and His Prophet to ensure that our children grow up to accept Aza’ al-Husayn not as a ritualistic activity nor as means for atonement, but as a serious commitment to the basic values of Islam.”
Dr. Liyakat Takim in his speech in Toronto on the occasion of the last Husayn Day made this very profound statement: “The message of Imam Husayn can only be properly comprehended when we bear in mind the Qur'anic principle of tawheed which demands our undivided commitment to Allah only.”
I accept that not all of us can suddenly make or honour such a commitment. But supposing on the day of 'Ashura, after performing our a'amaals or when the Ziyarah is recited after the aza, each one of us promises, in the name of Husayn ibn Ali, to give up one such activity as is contrary to the doctrines of Islam what a strong community we would be and what an excellent legacy we would leave for our children!! This in my opinion would be Aza’ al-Husayn par excellence!
Aza as Instrument of Tableegh
It is our duty to deliver Imam Husayn's message to the indigenous population of the country we live in. We can succeed in this only if we ourselves appear to be true followers of Imam in all our interaction with the community at large. We must reflect the maximum integrity, Islamic values and our sincere commitment to Imam's cause. We can not possibly be making the commitment enshrined in Ziyarat al-Warith without the least intention of honouring that commitment.
Processions are of course the institution effectively used in the countries of the East and in Africa. We have to convince ourselves that this institution can be equally effective in the West. If not, we must explore other means of taking Imam's message to the people. We have to examine such activities as:
1. Blood donation through Hussaini Blood Banks;
2. Distribution of food to the needy;
3. Maximum usage of media to explain the event and the fact the Holy Imam died to save the basic values cherished by all the communities;
4. Publication and distribution of leaflets;
5. Distribution of cold drinks in schools and colleges;
6. Visiting the patients in hospitals with floral gifts. You may find that when you take a small gift to a patient in hospital you will have carried the message of Husayn to the entire family of that patient.
All these suggestions are based on the institution of the public “sabeels” which we still have in the East and in Africa. While mourning is important, perhaps we should limit that within the confines of our Imambargahs, and demonstrate the true spirit of Imam Husayn's generosity when he ordered Hadhrat Abbas to provide water to Hurr and his army. Perhaps we too may see a large number moving towards Islam and Imam Husayn.
Zakiri And Presentation of History
I seek, with utmost respect, to offer word of caution to all my zakir colleagues.
Exaggeration can only discredit us and the cause of Imam Husayn. The historical accounts must be adhered to although at times, in our anxiety to arouse emotion, we resort to exaggeration. We should have the recorded history as our guide and reason and logic as our limitations as do most of our 'ulema and fuqaha.
Abu Mikhnaf was the earliest historian who took testimonies from eye witnesses and compiled his maqtal. There is in existence today an book in Arabic called Maqtal Abi Mikhnaf. It is doubtful whether this is the original text. However we do have the excerpts quoted by Tabari and other historians. We zakireen have relied on various sources principally Allamah Majlisi's Biharul Anwar and others. Several very good books
Until the time of ghaibat al-kubra, we find that our Imams always encouraged Aza’ al-Husayn. They saw in Aza’ al-Husayn not only a demonstration of grief for Imam Husayn and the martyrs of Karbala’ but also a renewal of one's commitment to Allah and His laws as expounded in the Holy Qur'an and the ahadeeth.
We have records of the sayings of the representatives (Naibs) during ghaibat al-Sughra explaining and encouraging Aza’ al-Husayn. From 329 AH onwards the fuqaha and the 'ulemas took it upon themselves to perpetuate the message of Karbala’.
Shaykh Ibn Babawayh-al-Qummi better known as Shaykh as-Saduq who died in 381 AH was the first scholar to have introduced prose as medium of conveying the message of Imam Husayn. He would sit on a pulpit and speak extempore while many of his students sat by the side of the pulpit and recorded the speech. His speeches have been preserved and to this day are known as the Amali (dictations) of Shaykh Saduq.
Public demonstration of grief first occurred in 351 A.H. On the 10th of Muharram, there was a spontaneous procession in the street of Baghdad and thousands of men, women and children came out chanting “Ya Husayn! Ya Husayn!” beating their breast and reciting elegies. In the same year, a similar procession took place in Egypt. The regime tried its best to stem the tide of Aza’ al-Husayn but failed. Very soon Aza’ al-Husayn became an institution with deep roots in the hearts of Muslims. Majlis evolved into an institution for amr bil ma'ruf and nahya anal munkar as well as reminder of the tragic events.
As Islam spread, different cultures adopted different modes of Aza’ al-Husayn. Taimur Lang introduced the institution of tabut and alam in India. As Islam spread southwards on the sub-Continent, the form underwent changes to take into account local cultural influences so as to portray the message of Karbala’ in the medium best understood by the local people, both Muslims and non-Muslims.
By the beginning of the 19th Century, there was not a corner of the world, from Spain to Indo-China, which did not have some form of demonstration on the 10th of Muharram.
The form varied from country to country. In Iran, the most popular form has been passion plays as a medium transmit the message of Karbala’ in addition to the majaalis from the minabir.
In India, the Ashura processions became part of the Indian Muslim culture. Even the Hindus participated in these processions. The Maharajah of Gwalior was always seen walking behind the 'alam of Hadhrat Abbas barefooted and without any insignia of his exalted office. Marthiyas and majaalis were such strong influences on the Muslim population that they helped strengthen not only their Islamic beliefs but also their political resolve.
History reports that even Gandhi on his famous salt march to protest against the oppression of the British Raj took 72 people with him in emulation of Imam Husayn protest against Yazid's oppression.
Importance of Aza’
The following excerpt from the last will and testament of the Late Ayatullah Ruhullah Khumayni (A.R.) is most touching and relevant: “The memory of this great epic event (Ashura) must be kept alive. Remember, the cries of damnation and all the curses that are rightfully raised against the cruelty of the Bani Umayyayah caliphs towards the Holy Imams, are reflected in the heroic protests against cruel despots by the nations through the centuries.
It is the perpetuation of such protests that shatter oppression and cruelty. It is necessary that the crimes of the tyrants in each age and era be indicated in the cries of lamentation and in the recitals of elegies held for the Holy Imams”
Where ever the Shiahs have gone they have taken with them the cultural forms of Aza’ al-Husayn as practised in their country of origin. Today, Aza’ al-Husayn in one form or another, can be seen throughout the world.
Aza’ al-Husayn is an important institution and we have to ensure that it is kept alive so as to cultivate and nurture Islamic conscience in each one of us and that our children and their descendants remain committed to the cause of Imam Husayn.
Aza’ at Personal Level
We must never lose sight of the fact that while the form of Aza’ al-Husayn may reflect the local indigenous culture, the essence of Aza’ al-Husayn must always be remembrance of the martyrdom of Imam Husayn and our re-dedication to his cause.
There is always the danger that if the form appears to be incongruent to the local norms and consequently incomprehensible to the young generation or to the indigenous population upon whom we wish to impress the message of Karbala’, the substance might gradually lose its significance. The fabric of the substance invariably depends upon the acceptability of the form.
Throughout history the form of Aza’ al-Husayn has always undergone changes to accommodate local norms. It is for us, therefore, to seriously re-evaluate the form in order to ensure that we can pass on to our children the substance of Aza’ al-Husayn in its pristine state and also make Aza’ al-Husayn an irresistible instrument of tableegh! We are duty bound to Allah and His Prophet to ensure that our children grow up to accept Aza’ al-Husayn not as a ritualistic activity nor as means for atonement, but as a serious commitment to the basic values of Islam.”
Dr. Liyakat Takim in his speech in Toronto on the occasion of the last Husayn Day made this very profound statement: “The message of Imam Husayn can only be properly comprehended when we bear in mind the Qur'anic principle of tawheed which demands our undivided commitment to Allah only.”
I accept that not all of us can suddenly make or honour such a commitment. But supposing on the day of 'Ashura, after performing our a'amaals or when the Ziyarah is recited after the aza, each one of us promises, in the name of Husayn ibn Ali, to give up one such activity as is contrary to the doctrines of Islam what a strong community we would be and what an excellent legacy we would leave for our children!! This in my opinion would be Aza’ al-Husayn par excellence!
Aza as Instrument of Tableegh
It is our duty to deliver Imam Husayn's message to the indigenous population of the country we live in. We can succeed in this only if we ourselves appear to be true followers of Imam in all our interaction with the community at large. We must reflect the maximum integrity, Islamic values and our sincere commitment to Imam's cause. We can not possibly be making the commitment enshrined in Ziyarat al-Warith without the least intention of honouring that commitment.
Processions are of course the institution effectively used in the countries of the East and in Africa. We have to convince ourselves that this institution can be equally effective in the West. If not, we must explore other means of taking Imam's message to the people. We have to examine such activities as:
1. Blood donation through Hussaini Blood Banks;
2. Distribution of food to the needy;
3. Maximum usage of media to explain the event and the fact the Holy Imam died to save the basic values cherished by all the communities;
4. Publication and distribution of leaflets;
5. Distribution of cold drinks in schools and colleges;
6. Visiting the patients in hospitals with floral gifts. You may find that when you take a small gift to a patient in hospital you will have carried the message of Husayn to the entire family of that patient.
All these suggestions are based on the institution of the public “sabeels” which we still have in the East and in Africa. While mourning is important, perhaps we should limit that within the confines of our Imambargahs, and demonstrate the true spirit of Imam Husayn's generosity when he ordered Hadhrat Abbas to provide water to Hurr and his army. Perhaps we too may see a large number moving towards Islam and Imam Husayn.
Zakiri And Presentation of History
I seek, with utmost respect, to offer word of caution to all my zakir colleagues.
Exaggeration can only discredit us and the cause of Imam Husayn. The historical accounts must be adhered to although at times, in our anxiety to arouse emotion, we resort to exaggeration. We should have the recorded history as our guide and reason and logic as our limitations as do most of our 'ulema and fuqaha.
Abu Mikhnaf was the earliest historian who took testimonies from eye witnesses and compiled his maqtal. There is in existence today an book in Arabic called Maqtal Abi Mikhnaf. It is doubtful whether this is the original text. However we do have the excerpts quoted by Tabari and other historians. We zakireen have relied on various sources principally Allamah Majlisi's Biharul Anwar and others. Several very good books
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