Shia Culture II/IV
Shia Culture II/IV
Majalis the Life and Soul of the Shias
The greatest institution the Shias have is the Majlis of the Sayedus Shuhada, Imam Husain Als. They hold Majlis to commemorate the greatest of the tragedy in the history of mankind, revive social contact through it and recite poetic verses of excellence in elegy and in eulogy of the Imam and commemorate the sacrifices of the companions of the Imam and enter in mourning with lachrymatory, crying and tears flowing.
The martyrs in Karbala laid down their lives to protect the tenets of Islam and the Shias vow to follow in the footsteps of these martyrs and save Islam from damage and confusion. But more than that and simultaneous with the commemoration of the mourning of the events, the Shias have made the Majlis an iconic event ever since it was first held by Bibi Zainab SUA in the capital of Syria and Yazid could do nothing but stand accursed as an onlooker . Ever since after that there is vigour to oppose the Majlis by the heretics and there is revival of the vigour. Whatever motive was behind it, it has become a tragedy for these quasi Muslims and is messy and repulsive. Whereas the Majlis goers, go to the Majlis on the note of love and go there only at the announcement of the Majlis.
And in all the events that the Shias hold, there is moral ascendency. While in other social and religious gatherings, the event is held for the worship of a set ritual or making sermons oriented to praise and eulogise a particular group of heroes, who may never have had any spiritual standing, unlike of the Shias’ heroes. The result was, the impact of these gatherings is almost naught to arouse legitimacy of reason. Whereas the Shias’ literary sittings and congregational make philosophic explorations to nourish mind and arouse reason and create obedience and infuse submission to Islam with consistency in their meetings and gatherings and they were not shy of discussing any matter indefinable and complex in nature.
The culture takes to excelling with prosperity taking a hold, and the society hoisted to heights and when its majesty of power unfurls its flag of excellence with its predilection to lifting the culture of its people, and the Majlis saw a great facelift in the times of the Nawabs of Awadh and also in the times of the Nizam His Exalted Highness Osman Ali Khan who would fold his arms and sit in the back row among the Majlis attendees in the Ashoor Khana, Aza Khana Zehra in Hyderabad.
In the times of Nawabs of Awadh, Sir William Knighton 1776 – 1836, Private Secretary to King George IV says, one Nawab spent as much as 300,000 pounds sterling for one Muharram celebration. That was the respect and zeal shown for the commemoration of the memory of Karbala. Karbala was the symbol to distinguish between right and wrong, oppressed and the oppressor, truth and the falsehood. And Majlis was the iconic name that separated the right and the wrong.
Love is emotions and it has a permanent home in the heart of the Shias for Imam Husain Als for his descent and his being the progeny of the Prophet of God and of Bibi Fatimah Zehra, Imam Ali Als and he being unto himself tower of piety and radiance and being brother of Imam Hasan Als and the whole complex of the Hashemi history of piety and greatness revolved round, around them. And the Shias stroked their love for Imam Husain Als to newness in the Majlis and emotion took over the Momin and he most profusely expressed it through tears and his wailing and the fine emotions were the measure of the nature of the goodness in the Shias, which they expressed at the mention of each pain and suffering inflicted on the Progenies of Imam Husain Als in Karbala, Koofa and Shyam.
The delivery of thought and its style of delivery have always been unique in the Majlis. The Majlis is a gift of the court of Imam Husain Als and among the speakers Mulla Asghar Ali Jaffar is an acclaimed scholar of the present era who has set a precedent in the English language address of the Majlis. He has done immense service to the Shias particularly to the Shia Khoja community in organising their Husaini mission centres world over and doing philanthropic work for the community as President of the World Federation of Shia Khoja. And it was not a small thing, he was sent salutes by the Marjah of the times from Mashhad and Qom and Najaf-e Ashraf.
But he will be remembered more for his pioneering of the style of the English address Majalis with vivid speeches carrying a flavour of the Urdu style, in stresses, accentuations, vividness, pauses and quotes to drive a point home. His English delivery should be copied by the modern day English speaking Majlis speakers, who still use the colloquial accent giving their own colour to the Majlis, which is nowhere a service to the literature or to establish Shia supremacy in addresses to the audiences.
Mulla Asghar Al’s Majlis on ‘Doing Good to Others’ is on You Tube and is an excellent sample to be copied by the young English Majlis Speakers for its style and the vivid English. And if in the East it was Allama Rashid Turabi RA who was copied extensively for his style in stresses, pauses and subject wise categorizations, then in the West it will be Mulla Asghar in coming days to be copied for the delivery of thoughts and the subject matters. And if the English speakers do not adopt the Oxonian accent, at least they should hold themselves from slipping in, into incongruent hastily spoken vernacular English in a sweeping accent of school chatter.
Ameer Muawiya Ibn Abu Sufyan was an extreme of a Diplomat, a ‘Chalakoo’ - one adept to using tricks and innovations, not conventional but one dogmatic and these violating Sharia and the set laws, contradicted to standards in piety, and detached from the practice of the Aehlebaait Alaihimusalat Wassalam in pronounced purity and aloofness. And Muawia was for promiscuousness, and his tendency towards lax in morality had led him enter in relationship of marriage with a Bedouin Christian woman Maysun and he entered in conjugal relationship with each other as husband and wife and Yazid was born out of this wedlock to this wild nature loving woman.
She did not like any bind of religious restrictions on her and took the son to live in the thick of the Bedouin ways in the desert wilds where Yazid grew and developed a distaste for piety and purity and he loved wine, music, games and free will and wickedness developed in his nature with tyranny as a dominant factor and with all these ills in him, his father prepared ground for him to succeed him to the throne of Khilafat. And Yazid sat on the throne after the death of his father Muawiya as his right to be there, as Caliph of the time of the Muslims.
The preparing of the ground for Yazid to sit on the throne of Caliphate was a negation by Ameer Muawiya of the understanding between him and Imam Hasan Als that he will not handover Khilafat to anyone else, and his act was a suppression of the right of the Aehlebaait. The Khilafat was to be returned to the House of the Prophet SAWW to Imam Husain Als after the death of Muawiya, since Imam Hasan Als was no more alive, whom Muawiya had already eliminated through poisoning. Jadah Bint Asash was the accursed wife of Imam Hasan Als who had given the bowl of poisoned milk to the Imam to break his fast with, on the 28th of Safar 50 AH.
The truce between Muawiya and Imam Hasan Als said; “Muawiya must not handover the Caliphate to anybody after himself”, but he turned the Caliphate into a dynastical rule and did not honour the terms of the truce. And Ameer Muawiya if ever is forgiven for his sins, it will be for those tears he shed when he heard of the qualities of Hazrat Ali narrated before him on his request to a devotee of Hazrat Ali Als and he wailed and said yes he was like that and he cried aloud and wept profusely and said what tragedy he lost Ali. And this incident at least exonerates him of the plot alluded by the guessing that he killed Ali Als – not him, it was a pure design of the Khwarjis.
Yazid immediately after seating on the throne of the Khilafat, embarked on the errand to obtaining allegiance from Imam Husain Als. Imam Husain was the divine appointed Imam, and the fifth component of the cluster of the five pious Punjatan of God whose divine majesty was of Risalat, Imamat and the Asmat. Of which God had shown it in the Maidan-e Mubahila where none were trusted from among the Ummah to stand against the imprecations of the Christian convent of Najran, save them.
Imam Husain was that purity personified as virtue, and of that hereditary descent, so noble that the stars, the heavenly bodies, the sun and the moon had not seen of the like of him before and what an era it was that was blessed with such beings as him and the Punjatan and he was that flower of piousness and that piety that ought to have been worshipped by the Muslims, rather than hurt and mistreated. But it was not so, he was alas mistreated more than the human did to one another and that wine drunkard Yazid would not know of any other thing and spilled the pious blood of the Imam in his worldly pursuit. Yazid and his league’s minds had become shut and their soul marred and Yazid sent firm words to Walid Bin Utbah, his governor in Medina to take allegiance from Imam Husain or cut his head and send it to him.
And to that daredevil of Yazid, beckoning the governor to take allegiance from Imam Husain Als, the Imam said, ‘The like of him cannot accept the suzerainty over him of the like of Yazid’. And no greater truth could have been summed up in lesser words what Imam Husain Als said. The eloquence of the learned and of the informed and of the pious and high of moral knows no bounds and when constrained, draws the entire era picture in the minimum of the words. This sentence of Imam Husain Als summed up the entire issue facing the question of allegiance – there was wickedness verses virtue to be contended with and the nature of truth would not have a compromise.
The Imam thereafter had no place to retire to; there was open tyranny and oppression of Yazid showing its ugly, knobbed face everywhere. In Medina was the wicked governor Walid Bin Utbah and his adviser the infamous Marwan bin Hakam. Hakam was forever banished by the Prophet SAWW from Medina but his relative the third Caliph, Hazrat Usman Bin Affan issued an edict to bring him back and he had no inhibition overruling the orders and the edicts of his Nabi, and there in Koofa, the governor in charge was the illegitimate son of Abu Sufyan - Ziyad son of Sumayya (his Mother) also called Ziyad ibn Abihi (his father’s son). Muawiya owned him as half-brother and had him appointed Governor of Basra whom Yazid had put as new governor of Koofa.
All these shams were in their places and Yazid was sitting and presiding as Caliph in Syria with wild men around him and there was little choice left for Imam Husain Als, but to leave Medina and go to the precincts of Kaaba. The God ordained for the Imam was to be carried out and stand against Yazid had to be taken, which the Imam did. Yazid was symbol of evil and Islam was going to be dehumanised beyond recognition unless Yazid was challenged. He was saying such things as; ‘there was no Angel and no Wahi’.
But if a historian like of Sir W. Muir says: “(Husayn) having yielded himself to a treasonable, though impotent design upon the throne was committing an offence that endangered society and demanded swift suppression.” This was conjecture, a pathetic surmise and a commentary incensed with partiality.
The orientalist died in 1905 and he was very unkind to Imam Husain Als not be able to see the difference between terror sources and the design of God to slash and suppress it through the grace of Imam Husain Als. Yazid and his throne are gone but the martyred Imam Husain Als and his glorious achievement speak of his magnificence that live on. Muir’s only one singular achievement was, he established the outstanding Muir College in Allahabad, which imparted fair education.
Imam Husain Als trapped in the fjord created by the Bani Ummayad sinisterism, therefore, went to the house of God in Makkah to circumvent the demand of allegiance. And then we have the whole scenario opening up leading to the Shias holding their Majlis. And when there the long hands of Yazid could spill the blood of the Imam in the precincts of Kaaba on the occasion of the Hajj and it was ready to damage the sanctity of Kaaba and the pious asset of Islam scrapped of its virtuousness of nonviolence in its precincts, the Imam decided to move to the north to the uninhibited land of Babylon where his forefather Hazrat Ibrahim Als had once been and perhaps the Imam would think, build a city there and create that world of piety and piousness he was akin to.
The disrupting of the peaceful life of the Aehlebaait in Madina was caused by the dare-deviltry of Ameer Muawiya and his ambitions to give spur to his clan, the Umayyad. And Muawiya by himself and by all definitions was a usurper, since he was long dismissed by the Chaliph of the Muslims Hazrat Ali Ibn Abi Talib Als in Medina on the first day of the Imam assuming the Caliphate. Muawiya before to that dismissal for twenty years was governor of the province and he had laid out a plan to convert the Caliphate into a kingdom and create a dynasty of his family and discontinue the tradition of the general Muslims electing a Caliph or the discreet Shia Muslims opting to be the wards of the God appointed Imams.
And in the wake of the sinisterism, what Muawiya thought and planned, only the providence’s course to righteousness – the destiny was delayed by him, and it was all along better for the general Ummah that Muawiya had handed over the power to the House of the Prophet SAWW where from there was to be fair guarantee that the rule will be just and in adherence to the God’s laws - the Shariat brought by Mohammad SAWW.
Ameer Muawiya in the year 56 AH, when he felt his life span in this world was drawing to a close, went to Madina to obtain the Bayet – the allegiance, for his son Yazid from Husain Bin Ali, Abdur Rahman bin Abi Bakr, Abdullah Ibn Umar and Abdullah Ibn Zubair. He was aware Yazid will have difficulty in obtaining such allegiance once on throne, since it was a matter of Islamic Sharia.
The Madina nobility as feared by him refused the allegiance to Yazid and Muawiya went back disappointed, and in four years time died in 60 AH. Now it was Yazid to himself. He sat on the throne in Damascus and sent his instructions to his governor Walid Bin Utbah in Madina to obtain allegiance from Husain Bin Ali and if he refuses send his head to him.
Walid sent one Abdullah Bin Umar Bin Usman to ask Husain Bin Ali Als and Abdullah Ibn Zubair to come to the governor. When Abdullah bin Umar went to them, he found they were sitting in the mosque and discussing on some subject intently. Imam Husain Als had seen in his dream the previous night that Muawiya had died and Imam Husain Als told Abdullah Ibn Zubair what was the issue that the call from the governor had come.
This was the same Abdullah Ibn Zubair who had once played a sinister and the unforgivable role in the battle of Jamal. He was the leading man as the conspirator against Hazrat Ali Als. And although he was forgiven by Hazrat Ali Als but such incidents leave a stain on the character of the individual and we see later Ibn Zubair strives and tries to snatch the Khilafat from everyone for himself and his brother Musayab slaughters Ameer Mukhtar and his seven thousand followers in cold blood who was trying to establish the authority of the House of the Prophet SAWW.
However the fact that Imam Husain Als was still talking to Zubair in the Mosque suggests in the days when the electronic communication media was nonexistent and information reached to destinations in days from one place to another through the mouth to mouth conveyance and had every possibility of being clipped and trimmed and modified and mutilated, the face to face encounter of the meetings must be rated as the yard stick to regulate behaviour of the future followers.
And as far as possible the endeavour and approach to accommodate the varying, has to be made to create harmony and peace in life. And here is a great principle to be drawn from the amicable conversation between Abdullah Ibn Zubair and Imam Husain Als that permanent enmity cannot be made the guiding lifelong principle in the life of the Muslims and permanent enmity cannot be made the basis of the conduct of life. The Taburra – the curse for the malediction openly made on the targeted or the supposed to be enemies of the Aehlebaait has therefore no basis for its practice and their winning over was the cherished objective of the guided.
But how that could be applicable in the said case of Abu Bakr Abdullah Ibn Qahafa, Umar Ibn al- Khattab and Usman Ibn Affan? They are the hardies that have created a world of rift and difference between the Ummah and their performance must be evaluated and degrees in guilt determined. To forgive Abu Bakr ibn Qahafa, Umar bin al- Khattab and Usman bin Affan was not the domain of man, it was between the afflicted who suffered directly from them and them the said afflicting.
But even if they were forgiven the conscious of man does not accept them as Siddique-e Akbar and Farooq-e Azam and Al Ghani wa Zun Nooraain, viz the embodiment of truth, the great separator of truth and falsehood, and contented soul and possessor of two lights. Although for the tentacles of peace to spread out to contain rifts among the Ummah it would be much likened to be done so, for harmony and good relations to prevail all round, but justice was in the way and its ripple will forbid that.
And there appears to be no common ground on this issue. From one side,the Aehl-e Sunnat there is lavishing praise and honours reserved for them and from the other side, the Shias, there is complete rejection of them. But there must be a basis for it, for the lavishing praise, and for the perpetual condemnation.
It is where we have to take aid of the logic and the reason to establish the genuineness of one or the other and let these play their role in governing the attitudes. Or is it only going to be sentiments and emotions which will rule the nature of man? It would be tragic if it was so, and unfortunately it is so. The heart of the Sunni faithful is infested with sentiments. He is not ready to listen to anything other than the sentiment dictating him call Hazrat Abu Bakr, Siddique Akbar, Hazrat Umar, Farooq-e Aazam and Hazrat Usman the Al Ghani, which is a mismatch of the appellation in each case. And the hard fact was:
Tashkhees-e Sifat-e Oola, Bara-ay Aan Hazraat Ghair-o-Drusht Ast. Bar Sabub-e Bughz-o Keena, Aan Tamam Kaj Oo Tamam Mansoob Booad, Oo Dar Oo Ausaf Baeed Boo-ad.
Takmeel-e Adab Qareeb Aan Hazrat Na Shud Baray Nabi Ra.
The suggestion of the heightened property of qualities for those respected is foreign and hard. For reasons of malice and jealousy they were connected with, they all were far off from those qualities
The graduation in the civility of behaviour for the Messenger was not near them
History does not always commit to safekeeping all that has happened and it quotes of only one single act of Hazrat Umar of his rudeness and cruelty to Bibi Fatimah within the first few days of the death of her father, the Prophet and the founder of the great society. The founder of the great formidable state, who gave a code of ethics whose fringes touched and exceeded the borders of perfection and absoluteness and he of so loving a nature and the final word in wisdom, the symbol and the standard of human behavioural preciosity – the highest in mannerism whose loss his daughter was mourning and Umar threatens to burn her house, in which Hasan and Husain and Ali - such Walis were inside it and he by force pushes the door which drops on Bibi Fatimah and quotes are that he dared slap her!
May his hands fall off on the day of the judgement from their sockets. What brutality, he enacted! Bibi Fatimah was orphaned only four days back, she should have been consoled and provided with comforting words to give her strength to bear the loss of her great and affectionate father, but what tragedy he creates for the Muslims. Umar and the worshippers of worldly power charge at her house with torch of flame and threaten this great personality of Islam as if she was an alien and an enemy and worth less pebble and stone. For him the Great Fatimah was enemy but Umar Ibn al- Khattab was his own enemy. And Bibi Fatimah had to say:
‘Baba such atrocities were inflicted on me that if they fell on the bright day, it would have turned into dark night.’
The crime committed by Umar Ibn al- Khattab in Madina that day was no less than that of Yazid. And if it was not done there was to be no Karbala, no 72 sects in Islam, and no wayward bombers from the Taliban of the later days.
The words of Bibi Fatimah: ‘the day would have turned to darkness ....’ were from a very, very literary person, very powerfully expressing human feelings into words and the paradigm so unique, so expressive, so vivid and so inflamed with feelings that the shame of the crime has held the supporters of Umar Ibn al- Khattab with hung heads and there is no explanation, any beast doing that save the Nung Fesad – the rascal that emerged in Umar Ibn Al-Khattab. This also speaks of the crudeness of the era in which the Prophet SAWW brought the culture of civility - the Islam and that there was a sea of difference in perceptions and virtues between the House of the Prophet SAWW and the ordinary like Umar Al Khattab, who had risen and were making use of the occasion.
The enormity of the hurt Umar Ibn Al-Khattab had inflicted on Bibi Fatimah must have been either matching or exceeding the words the Bibi had spoken. On the day of the Mubahilla Fatimah Zehra represented for Islam the chastity of all the virtuous women in its realm; she was that entity of truth. The Prophet SAWW had taken Fatimah Zehra along with him for imprecation and her grace won the Mubahila and now she was treated by hoodlumism that bad that pushing the door to fall on her and her losing her baby Mohsin.
This was atrociousness at its height and thanklessness to the Prophet unabated. So let not the Sunnis of today carry Umar Ibn Al-Khattab on their shoulders. He was instigator of an incogitant crime and is guilty according to the law of today and the yesterday. The Aehl-e Sunnat have to be realistic and fair. They will have to give answer before God on the day of judgement and they have to save their neck there on that day. Bibi Fatima’s majesty and Hazrat Rasool-e Khuda’s formidableness and Hazrat Ali’s iron hand – the hand which had conquered Khyber, when his fingers dug in the solid door as if it was made of wax will be there. They will be standing beside the throne of judgement and no retribution or reward will pass for enactment but with their consenting approval and all atrociousness will meet due retributions and will be duly punished.
The pleasantries exchanged in this world between Hazrat Ali and Hazrat Umar during his Caliphate when Hazrat Ali sat in the company of Hazrat Umar advising him in the state matters will not modify the intensity of his hurt to Bibi Fatimah and it will not be washing off his sins, they are separate and for each excess there is a punishment. Then there is the Aekhtra – the innovation he makes; ‘Quran is enough for us’, right in the time when the Prophet SAWW was breathing and asking for pen, ink and the parchment to write the last minute guidance for the Ummah and he most vociferously denied that to the Prophet.
And he along with Hazrat Abu Bakr declined the order of the Prophet SAWW to go and join the Jaish of Hazrat Osama and clear off from Medina. The Prophet was restless that they go and they were manipulative not to go. And if they had gone there would be no Karbala, no 72 sects in Islam and no bombers reared in mosques to blow themselves up and kill innocents. Sad was the day when Bibi Fatimah was alone on the day of her injury, but not now. The Bibi was not alone any more, there were millions and millions of her supporters in the making then who stand today for her defence.
Hazrat Abu Bakr’s appalling act of confiscating Bibi Fatima’s property of Fidak brought her to the mosque to challenge that act of Abu Bakr, which he did when he should have comforted her. Her father had only days back died and here she was to educate the Caliph that Fidak legitimately belonged to her, but the Caliph’s prejudicial mind was too inert to understand of the matter what he was doing, except the prejudicial track it followed and narrate history he wanted to and he brings out a Hadees to say, ‘we Prophets do not leave inheritance’ something no one except him had heard the Prophet say that and he confiscated the inheritance of Bibi Fatimah on that supposed to exist Hadees.
And she had to stand there before him in pain afflicted by the fall of the door pushed by Umar Ibn al- Khattab and she always delicate from the days when she was three years of age and put to the confines of Shab-e Abi Talib by the pagans enforcing their sanction that no provisions could reach to them and there was nothing to eat for Fatimah for days and she suffering that ordeal for three years.
The act of the confiscation of the legitimate land of Bibi Fatimah from her by the caliph was the same as the act of Winston Churchill justifying confiscation of the Palestinian land by the Zionists and Churchill followed the precepts set by Hazrat Abu
Bakr Ibn Qahafa, the first Caliph of Islam and Churchill opined about the rights of the Palestinians that just because they owned the land had no right better than ‘the dog in the manger has the final right to the manger, even though he may have lain there a long time’. Now these are the morale issues and not the question of expediency.
Fatimah Zehra SUA was hurt beyond estimations in the court of the Caliph. And this pious soul should never have been hurt, no matter what the circumstances. But we see this ebb and flow in the graciousness of the general Muslims all along clinging to them. And the association with the Prophet SAWW and his sermons and the Aayat of the Quran had not perfected the Muslims to the extent as to even treat Bibi Fatimah the precious pearl of Islam with respect and dignity and they carried their old habits camouflaged behind Makr – phony attitude, not yet shed off.
The great mistake that Hazrat Abu Bakr and Hazrat Umar made was to mark for themselves spots and get buried by the side of the Prophet SAWW. By the passing of each day the differential of the status of them and the Prophet increased. They were slipping down in ignobility at that fast rate at which the Prophet was rising in glory. Because there were millions who turned their face away from them when they visited their glorious Prophet and paid homage to him but simultaneously disliked the presence of those two who shirked the Prophet’s last wish and knowingly hurt him.
However we see Hazrat Abu Bakr is the paternal great grandfather of Imam Jafar Sadiq Als. Through the lineage of the Imam’s mother Bibi Umme Farwah – Fatimah Bint Al Qasim Ibn Mohammad Ibn Abi Bakr (Mohammad was the adopted son of Hazrat Ali Als and his mother Asma Bint Umais after the death of Abi Bakr was married to Hazrat Ali Als) this Caliph was an ancestor of the Imam. So the Shia will not condemn and ridicule and slight and curse Abi Bakr, but only when acting as the sons of their fathers on whom atrocities were enacted. But the title of Siddique does not convince the Shias of its authenticity and it befitting Hazrat Abu Bakr.
This was because of the Caliph’s past pagan history, bearing on his present Muslim status and he defending Khalid Bin Walid who murdered a Muslim - Malik Ibn Numayra and Khalid dishonouring his wife, fornicating with her the same night, beside that the Hadees he narrated on Fidak’s confiscation which had no origin and he became an ordinary person not of the Akabereen. And the Sunni Ummah must review and revise their belief to exonerate them of any complicity.
Ruhollah, Aayetullah Imam Khomeini Moosvi who is Marja al –Taqlid says about Sunni Shia unity:
“Those who show discord are neither Sunni nor Shias; they are agents of superpower and work for them.”
On another occasion he says:
“Muslims are brothers and will not be segregated by the pseudo-propaganda sponsored by corrupt elements.”
This is a directive for Islam to take its root universally, but general Ummah neither carry the heart of a Prophet nor are a Ruhollah not to be touched and pinched by the atrociousness of the indiscriminate especially on their revered father and mother. Where will they hide their self respect if they appeased them? Umar Ibn Al Khattab besides forcing the door fall on Bibi Fatimah also put a loop in the neck of Hazrat Ali Als and dragged him to the court of Abu Bakr, showing that barbarism still resided there in his heart.
No culture is worth its salt unless it is running on all the four, love, respect, brotherhood and sweet tongue, and we do not find that neither in the first Caliph nor in the second and the third exploiting the Ummah. And that’s where the institutions like Majlis are unbeatable to sooth and heal wounds, and what happened in Karbala gave it the fifth dimension that of tears. And Majlis rose to those pinnacles of heights that it produced gracious Ulemas, book writers, eulogist poets, poets describing scenes of battles, and poets plucking the strings of hearts, making them emanate love and making them weep through their Ramzia poetry - embalming soul.
The Majlis was held for two reasons; one for the righteousness of the Imam to be reminded to self and the other, for the oppression of Yazid to be condemned and with him the entire brand of people in the world of the like of Yazid were condemned and they were addressed and invigorated to travel towards the realm of correction. They had to be righted and the two tongue sword of the Taburra and Tawalla was used, and the Shias must vow not to relax in their mission. And the Shias have earned a high place of respect for their service to humanity.
The silent revolution brought by the Majlis with orderliness and peace ruling the lives of the Majlis goer is the desired ultimate goal of God and the necessity of man. And Shia Zakirs are every bit considerate to the sitting listening, even if one of the men present in the Majlis is of a different faith, the Majlis content for him is dressed and trimmed. And let not the innocent Ummah of the Aehl-e Sunnat harm them by not partaking in the Majlis and not listening to the Shia Ulema who are the purity full students of learning and the learned from Qum and Najaf.
Sayed Athar Husain
Afkar-e Shia (Shia Thought)
13. 8. 2010
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