Without doubt, weeping over the Imam Husain (a.s.) the Chief of
Martyrs (a.s.) has exemplary effects and blessings. Let us evaluate the
different types of mourning so that we can identify the nature of
weeping upon Imam Husain (a.s.).
Weeping is the representation and symbol of an extreme emotional
human state. It can have various reasons and motives, each with its own
particularities. In traditions, some conditions are admired and are
praiseworthy characteristics of the pure hearted servants of Allah,
while other categories of mourning are condemned.
Weeping is a natural expression of grief and discomfort. For example,
the enthusiasm at meeting a loved one after a prolonged period at times
leads to one or both parties to breakdown. Furthermore, at times crying
is indicative of one’s religious beliefs. By this definition too,
weeping is indicative of a natural act and is often spontaneous, so it
does not become an act of prohibition nor is it considered good or bad
according to religious decrees. What is good or bad are the motives and
prerequisites which lead to crying.
We will evaluate the nature of mourning over Imam Husain (a.s.) �”
The Chief of Martyrs and related effects and blessings. To that end, it
is judicious to list the different types of mourning so that we can
identify the nature of weeping upon Imam (a.s.).
1. The weeping of an infant �” human life begins with weeping and it
is a sign of safety and health. Weeping is indeed the language of the
child.
2. The tears of longing �” like the fervent weeping of a mother on
meeting her son after a prolonged interval. The tears flow out in an
excited and agitated manner.
3. The weeping of affection �” love is among the most basic emotions
which convey deep affection. For instance, true love of God is the best
virtue a creature can possess and tears are a manifestation of this
love.
4. The lament of recognition and awe �” the result of sincere worship
and contemplation on the greatness of His creation as well as the
importance of duties and responsibilities evoke a special kind of fear
within man. This fear is rooted in the fear of God and the need for
self-improvement and is also known as awe.
5. The tears of repentance �” from the factors of sorrow that lead to
weeping is the accounting of one’s self and this accounting causes man
to reflect of his past. It guides him to atone for his short comings and
mistakes and tears of regret and remorse flow as a consequence of this
remembrance. These tears are the result of repentance and turning
towards God.
6. The mourning due to connection with an aim �” sometimes, man’s
tears is the bearers of the message of a goal. Crying over the martyr is
from this genre of lamentation. The crying over the martyr enlivens the
customs of the saga within man. Mourning over the Chief of Martyrs
(a.s.) enlivens the Husaini tradition within man. The Husaini custom is
that neither is injustice perpetuated nor is it tolerated. Whoever hears
about the event of Karbala cannot but help shed tears over it.
7. The crying of humiliation and defeat �” the tears of the weak and
helpless, devoid of spirit and courage, when they do not see themselves
reaching their goal.
Our aim in mentioning the above is to investigate the nature of
weeping upon Imam Husain (a.s.). Whoever pays a little attention will
realize that the lamentation upon Imam Husain (a.s.) is the weeping of
love �” the love registered in the hearts of those affectionate towards
him. The weeping on him are the tears of longing. The battle of Karbala
and even the events preceding and following it excite fervour and
intensity in the hearts leading to tears welling up in the eyes. It is
due to the courage, sacrifice and fiery speeches, righteous men and
women captured by the wicked, the supreme conflict between good and evil
that the audience is left inconsolable. Moreover, the crying is a sign
of his recognition of truth and those who were on the side of truth and a
link between him and the divine covenant.
Crying over Husain (a.s.) is not the crying of humiliation and
defeat, far from it. It is a link to the source of dignity. It is not
the lament of the cowards but the mourning of the courageous, not the
cry of helplessness but the tears of hope. Lastly, weeping is
recognition �” the tears of recognition in the uprising of Husain (a.s.)
prevents him from deviation and distortion. Therefore, the excellence
of crying upon the Chief of Martyrs (a.s.) has been mentioned in several
traditions. Imam Sadiq (a.s.) declared: Crying and anxiety over all
tragedies is detestable except the tears upon Husain b. Ali (a.s.) which
entails a reward.[i]
Mourning and crying for the Chief of Martyrs (a.s.) carry multiple effects and blessings. Some of them are as mentioned:
1. Protection of the Symbol of the Husaini Struggle against Injustice and Tyranny
The most valuable effect and blessing of the assemblies of mourning
and crying on Imam Husain (a.s.) is the safeguarding of the symbol of
the Husaini struggles against injustice and tyranny.
It is worth debating why the assemblies of mourning on the Ahle Bait
(a.s.), especially the Chief of Martyrs (a.s.) were prevented during the
reigns of the wretched caliphs and kings. This can be answered with
other questions �” Doesn’t the mourning on Imam Husain (a.s.) and other
Imams (a.s.) create awareness among the orators, the conscious-keepers
of the nation regarding the oppression of the government of the time?
Wasn’t Imam Husain’s (a.s.) struggle with the express purpose of
enjoining good and prohibiting evil?
Indeed, these assemblies are schools and universities where the best
morals and the most beautiful ethics are recited. The unaware wake up
from the slumber of ignorance. Also, those attending such assemblies are
taught various aspects of faith and actions based on Quran and the
teachings of the Ahle Bait (a.s.).
Mourning over the Chief of Martyrs (a.s.) and the forming of such
assemblies will not only serve to protect the foundation of the school,
rather they will enable Shias to get the best possible training in
matters of belief, actions and ethics and thereby develop as a Husaini
is every sense.
Which community in the world provides opportunity for
self-improvement of this nature? Which incident like the heart-wrenching
event of Karbala, has affected humanity to such an extent and permeates
its influence with growing intensity year after year? It should be said
that in reality the traditions of mourning are the protectors and
guardians of the pure mission of Imam Husain (a.s.) and by extension the
guardians of Islam and the trustees of its survival.
Morris Dockbury writes: If our historians knew the reality of this
day, and understood the significance of Aashura, they would not consider
this lamentation as insane. Through the mourning of Husain (a.s.) , his
followers understand they should not accept degradation, oppression and
colonialism. As was the motto of their leaders, they do not bow before
injustice and oppression.
A little reflection and evaluation into the mourning ceremonies of
Imam Husain (a.s.) underscores subtle life-giving aspects. In mourning
ceremonies the audience is reminded that Imam Husain (a.s.) sacrificed
his life, property and children to preserve mankind’s dignity and honour
and elevate the position and rank of Islam. He did not bow before the
imperialism of Yazid. The audience is urged to emulate his example and
rid mankind of tyranny and oppression even at the cost of property and
life.[ii]
2. Increase in the love for Imam (a.s.) and hatred for his enemies
The fire in the hearts of the lovers of the Chief of Martyrs (a.s.)
from attending such assemblies of mourning give rise to attachment and
closeness to the family of the Messenger (s.a.w.a.). In addition to
this, constant reminders of Imam Husain’s (a.s.) sufferings at the hands
of unworthy and degraded creatures is a cause of increased resentment
towards the enemies of Islam and the Prophet’s (s.a.w.a.) progeny. Not
only is the mourning a declaration of immunity from the opponents of the
Prophet’s (s.a.w.a.) progeny; rather it is dissociation from every form
of oppression, transgression, injustice and persecution against truth
and humanity.
3. Recognizing the reality of religion and its propagation
Another effect and blessing of the mourning assemblies organized in
the name of the Chief of Martyrs (a.s.) is that people are made aware of
Islam and its tenets. They are introduced to the teachings of the
upright religion. They learn about the concepts of the Holy Quran and
the teachings of its inseparable counterpart the blessed and immaculate
progeny of Prophet Muhammad (s.a.w.a.).
4. Forgiveness of Sins
Rayyan b. Shabeeb narrates from Imam Reza (a.s.): O son of Shabeeb!
Should you weep for Husain to the extent that tears roll down your
cheeks, Allah will forgive all your sins, whether they be the great sins
or the small sins and whether they be meager or immense.[iii]
Imam (a.s.) also informed: Those who weep should weep over the likes
of Husain for surely, weeping over him does away with one’s great sins.[iv]
5. Life in Paradise
Imam Baqir (a.s.) informed: One who sheds tears while mourning over Husain, Allah places him in Paradise.[v]
Imam Sadiq (a.s.) declared: There is none who recites elegies about
Husain (a.s.) and weeps and makes others weep, except that Allah
destines Paradise for them both.
In another tradition Imam (a.s.) informed: One in whose presence
Husain is remembered and tears equal to a mosquito’s wing flow (as a
result), his reward is with Allah Who will not be satisfied with
anything except heaven for that person.[vi]
Imam (a.s.) further stated: Whosoever mourns Husain and makes others
cry or brings himself to the state of weeping, Paradise becomes
incumbent for him.[vii]
6. Healing
Another miraculous effect of the mourning assemblies organized for
the Chief of Martyrs (a.s.) is healing and cure for debilitating medical
problems.
It is narrated on the authority of Ayatullah Burujardi (r.a.), who
had healthy eyesight at the grand old age of ninety and could read
minute text without glasses. He informed �” I am indebted to Hazrat Abu
Abdillah Husain (a.s.) for this blessing. He would then theorize: During
the years I was at Burujard, I developed a painful eye ailment. The
treatment recommended by doctors was of no help and there was no let up
in the pain. Meanwhile it was Muharram. In the first ten days of the
month, Ayatullah Faqeed arrived at the mausoleum and participated in
various mourning assemblies. One of the groups which had entered the
house of Ayatullah Burujardi (r.a.) on the day of Ashoora was the group
of maatamis comprising of the Saadaat, scholars and the noblemen. Each
had a white cloth tied to his waist, dust on the head and chest, moving
in an agitated state, narrating the heart-rending incidents of Karbala.
They carried on in this condition till noon that day. Ayatullah (r.a.)
related: When they came to my house and assembled here, I was overcome
by a strange sensation. I sat in a corner and cried slowly. Then I took
some earth from below the feet of one of the group members and rubbed it
to my eyes to lessen the discomfort. By the blessings of this action,
my eyes healed and till date I have never suffered any eye ailment
rather my eyesight is perfect and by the grace of Imam Husain (a.s.) I
never required to wear glasses.
This was the case till the last moment of life.
7. One who mourns over Imam Husain (a.s.) will not cry on the Day of Judgement
The Holy Prophet (s.a.w.a.) informed Hazrat Fatemah (s.a.): All eyes
will shed tears on the Day of Judgment except the eyes which cried over
the difficulties of Husain, they will be smiling and pleased with the
blessings of Paradise.[viii]
8. Safety from the Throes of Death and the Fire of Hell
Masma narrates that Imam Sadiq (a.s.) inquired – Do you all remember
Husain (a.s.)? I replied – Yes. Imam (a.s.) said – Do you weep (over
Husain)? I answered �” Yes, by God, I shed tears and my face reflects
the grief. Imam (a.s.) remarked – May Allah have mercy upon your tears!
Do know that you are regarded as being among those who are deeply
concerned about us and of those who are happy at our happiness and
aggrieved at our sorrow. Do you know that you shall witness the presence
of my forefathers (a.s.) near you at the time of death? The Angel of
Death will be gentler with you than a mother is with her child. Then
Imam (a.s.) continued – Whosoever grieves over the difficulties of us
Ahle Bait (a.s.) with affection, merits the mercy of Allah even before
the tears leave the eyes. If a tear that rolls down the cheeks falls in
hell, it would extinguish its heat. Every eye that cries over us will be
pleased and quenched by friends when it sees the Pond of Kausar.[ix]
It is necessary to point out in light of this tradition – The Fire of
Hell cannot be compared to the fire of this world, which with the
mourning over Husain (a.s.) becomes extinguished and safe. Then it
should come as no surprise if the mourning over Husain (a.s.) is a
shield against the weak flames of this world.
9. The Impact of Writing Poetry in the mourning of Husain (a.s.)
Imam Sadiq (a.s.) �” There is none who recites elegies about Husain
(a.s.) and weeps and makes others weep, except that Allah makes Paradise
incumbent upon him and forgives his sins.[x]
[i]Wasaail al-Shia vol. 10 pg. 393 by Shaykh Hurr al-Aamili
[ii] Behaar al-Anwaar vol. 44 pg.284 by Allamah Muhammad Baaqer al-Majlisi
[iii]Muntakhab Kaamil Al-Ziyaaraat pg.165 by Ibne Qulwayh al-Qummi
[iv]Jalaa Al-Uyoon pg. 462 by Allamah Muhammad Baaqer al-Majlisi
[v] Behaar al-Anwaar vol. 44 pg. 293 by Allamah Muhammad Baaqer al-Majlisi
[vi]Wasaail al-Shia vol. 10 pg. 397 by Shaykh Hurr al-Aamili
[vii]Daastaanha-e-Shaguft pg. 9 by Ayatullah Dastaghaib
[viii]Ikhtiyaar-e-Marefat Al-Rijaal pg. 89 by Shaikh al-Tusi
[ix]Khulasa Az Maqaale Ashura by Jawaad Muhaddisi
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