As the holy month of Muharram draws near, the memories of the people of Karbala are refreshed in the minds. The preparations and arrangements begin to happen. The virtues and qualities of Ahle Bait (a.s.) and the oppression and tribulations that befell them are remembered in the gatherings (Majlis). The followers of Holy Prophet (s.a.w.a.) and his Holy Progeny (a.s.) come together in groups for these gatherings. But there are some who are needlessly aggrieved and for reasons best known to them, are upset over these gatherings.
A variety of edicts (fatwas) are issued and there are animated discussions on the usefulness of these gatherings. They also talk about the value of time. The belief of valuing time is highlighted specially during Muharram. There are talks about reforming the masses and the society. Our very own people, at times, appear to get influenced by these statements. Some even go to the extent of labeling these gatherings as an innovation (bid’at) and consider conducting and participating in them as a sin. They bring up questions about the validity of Taaziyas and Zuljanaah. Come let’s see what the book of Allah and traditions of Holy Prophet (s.a.w.a.) have to say about this.
What’s permissible and prohibited?
The holy religion of Islam has essentially declared everything to be permitted and pure. “Everything is permissible for you! “Everything is pure (lest there’s no proof of it to be haram or najis).” This makes it amply clear that there are reasons required for a thing to be prohibited (haram) and unclean (najis) and not for it to be permissible and clean.
If a thing is understood to be najis and haram then there needs to be a reason for it to be categorized as najis and haram. Thus, those who object to the gatherings in Muharram should bring forward arguments that prove these gatherings to be haram. As these detractors struggle to come up with proper arguments to back their unfounded claims and realizing where they stand, they demand substantiation from the mourners.
Majlis
Allah the Almighty says in verse 152 of Surah Baqarah: “So remember me and I will remember you.” Explaining this verse, renowned Ahle Sunnah scholar Jalaluddin Suyuti brings numerous narrations in his Tafseer, Al-Durr al-Manthoor. Herewith are a few traditions:
1. Khalid Ibn Abi Amr narrates from Holy Prophet (s.a.w.a.): “Whoever obeys Allah, he has remembered Allah even though his prayers, fasting and reciting of Quran are quantitatively less. Whoever disobeyed Allah, he has forgotten Allah even if his prayers, fasting and reciting of Quran is greater.”
(Al-Durr al-Manthoor: vol. 1, p. 149)
2. Maaz bin Anas narrates from the Holy
Prophet (s.a.w.a.) that he (s.a.w.a.) said: “Allah says, ‘When someone remembers Me in his heart I discuss this with the angels. But when someone remembers Me in a Majlis, I discuss this in the highest realms of the heavens.”
(Al-Durr al-Manthoor: vol. 1, p. 149)
3. Abu Huraira and Abu Saeed quote the Holy Prophet (s.a.w.a.): “When some people gather and reinember Allah, the angels surround them. The mercy of Allah swathes them. Tranquility is revealed upon them and Allah remembers them.”
(Al-Durr al-Manthoor: vol. 1, p. 150)
4. Bukhari, Muslim and Bayhaqi narrate a tradition of Holy Prophet (s.a.w.a.) through Abu Huraira in Al-Asmaa wa As-Safaat. Following is a brief extract of the tradition: “Allah has such angels who walk the streets searching for the Ahle Remembrance (those who remember Allah) and when they see some people engrossed in remembering Allah, they ask them to state their needs. They collect those prayers in their wings and when these gatherings are over the angels return back to the skies.
“Even though He is All Knowing, Allah still asks of them where they come from. They say, ‘We are coming from your slaves, who were Glorifying and Praising You. Allah says, ‘Have they seen Me.?’ The angels say, ‘No.’ Allah says, What would happen if they were to see Me?’ The Angels say, ‘If they would have seen You (from the eyes of their heart) they would have worshipped, praised and glorified You all the more.’ Allah says, ‘What are they asking for?’ The angels say, “They are asking from You heaven, they are desirous of Your heaven. Allah asks, ‘Have they ever seen the heaven?’ The angels reply, Never. Allah then asks, ‘Had they seen the heaven then what would have happened?’ The angels say, ‘If – they would have seen it they would have been more desperate in asking for it and craved for it more. Allah then asks, ‘From which thing they want to be saved from’. The angels reply, ‘hell fire.’ Allah then asks, ‘Have they seen it? The angels answer, ‘Never. Had they seen it they would have run away from it all the more and would have been more fearful. Allah says, ‘I make you all a witness and say, that I have forgiven them! At that point the angels say, ‘There was a person present who wasn’t remembering You, instead he had come there to get his needs fulfilled.’ Allah says, ‘Whoever sits with them will never be from the wretched ones (means even his sins will be forgiven along with theirs.)”
(Al-Durr al-Manthoor: vol. 1, pp. 150-151)
5. Ibn Abi Shaybah, Ahmad, Muslim, Tirmizi and Nasaai narrate this tradition from Muawiyah:
Holy Prophet (s.a.w.a.) once passed from a place where a group of companions had gathered. He asked them, ‘Why are you all sitting here?’ They said, ‘As Islam has guided us, we are sitting here and remembering Allah. The Holy Prophet (s.a.w.a.) said, ‘I swear By Allah, are you all sitting here precisely for this reason?’ They said, “We swear by Allah, we are sitting here specifically for that reason. The Holy Prophet (s.a.w.a.) said, ‘I am not swearing by Allah without any purpose. Jibraeel had come to inform me: That Allah was boasting about you amongst the angels.’
(Al-Durr al-Manthoor: vol. 1, p. 151)
6. Ahmad, Baraaz, Abu al-A’laa and
Tabrani narrated through Anas that the Holy Prophet (s.a.w.a.) said: “Those who gather solely for the purpose of remembering Allah, there’s a voice raised from the sky, “Get up, Allah has forgiven all your sins and all your evil acts have been turned into good acts.”
(Al-Durr al-Manthoor: vol. 1, p. 151)
7. Tabaraani narrates from Suhail ibn Khazliyah that the Messenger of Allah (s.a.w.a.) said: “When people disperse after sitting in a gathering where Allah is remembered, they are told, get up, you have been pardoned and your evil actions have been turned into good ones.”
(Al-Durr al-Manthoor: vol. 1, p. 151)
8. Bayhaqi narrates from Abdullah bin Magfal that the Holy Prophet (s.a.w.a.) said: “When people disperse after sitting in a gathering and if Allah wasn’t remembered in this gathering then they will be left ruing it on the Day of Judgment.”
(Al-Durr al-Manthoor: vol. 1, p. 151)
9. Ibne Abi Shaybah narrates from Abu Huraira that: “A house in which Allah is remembered shines like a star for the inhabitants of the skies.”
(Al-Durr al-Manthoor: vol. 1, p. 151).
10. Baraaz narrates from Anas that Holy Prophet (s.a.w.a.) said: “There are certain angels of Allah who keep wandering in search of those who remember Allah. When they find a gathering like this, they encircle it and dispatch their representative to Allah, who says, ‘O Allah we are with your slaves who are remembering the greatness of Your blessings. They are reciting Your book and sending salutations on Your messenger and are seeking their world and hereafter from You. Allah tells them, “Inundate them with My mercy. These are those gatherings in which the wretched ones can never come.”
(Al-Durr al-Manthoor: vol. 1, p. 151)
11. Ibn Abi Duniya, Baraaz, Abu Ya’la, Tabaraani, Haakim (Haakim has considered this tradition as authentic) and Bayhaqi in Ad-Dawaat narrated from Jaabir: “One day Holy Prophet (s.a.w.a.) came to us and said, “There are different angels near Allah who keep wandering and when they see a gathering of remembrance, they stop. You people roam in the gardens of paradise. The companions asked, “Where are these gardens of paradise?’ He (s.a.w.a.) said, “The gatherings of remembrance. Spend the morning and evenings Glorifying Allah. Remember Allah in your heart. Anyone who wants to know what his status is near Allah should see what Allah’s status is near him. Allah will have the same status for His servants depending upon what status they have allotted Allah in their hearts.”
(Al-Durr al-Manthoor: vol. 1, p. 151)
12. Tabaraani narrates from Umar ibn Abd that he heard the Holy Prophet (s.a.w.a.) say: “On the right side of Ar-Rahman and on both sides there will be such persons who will neither be Prophets or Martyrs. Their faces will have an intense glow. The Prophets and the Martyrs will be left envying their greatness, ranks and proximity to Allah.”
People asked, “O Messenger of Allah (s.a.w.a.)! Who are these people?”
He (s.a.w.a.) said: “These are people from different nations and tribes who would gather at one place for the sake of remembering Allah and would pick the best part of the speech just like how the best of dates are chosen.”
(Al-Durr al-Manthoor: vol. 1, p. 151)
After reading the traditions it becomes clear that:
Majlis is interpreted as a gathering where Allah is remembered. The various sects and schools of Muslims in their own approach remember Allah. Some construe it to be as ‘Ijtema, some interpret it as ‘Jalsa, some take it as ‘Uroos, some call it as ‘Milaad some refer to it as ‘Maulood and some as ‘Mehfil-e-Samaa..
If a thing is interpreted as Majlis, then this is that place where people gather to · articulate the virtues and the sufferings of the Immaculate Ahle Bait (a.s.). This is a special consideration on Allah’s part to have specifically associated His remembrance with the remembrance of Ahle Bait (a.s.).
To attend these gatherings is:
1. Obeying Allah and The Holy Prophet (s.a.w.a.).
2. Cause of mentioning in the highest level of heaven.
3. It keeps one in the elite company of the angels.
4. It becomes a reason for the blessings to descend.
5. It becomes a basis for entering heaven.
6. It saves one from the hell fire.
7. Allah forgives the sins and it is a reason for His pleasure.
8. To be praised by Allah in the assembly of angels
9. It converts the bad deeds into good deeds.
10. To glitter in the sky like a star.
11. Those who attend these gatherings will never become from among the wretched ones.
12. To attend these gatherings is like strolling in the gardens of heaven.
13. It will cause the face to shine brightly on the Day of Judgment.
14. It is a way to seek proximity with Allah.
15. It makes the Prophets and Martyrs envious.
Besides this, traditions from Ahle Bait (a.s.) have laid a great emphasis on these gatherings. Here are a few narrations:
1. Imam Ja’far Sadiq (a.s.) says:
“If someone sits in a gathering and relives our affairs then on the day when all the hearts will be dead their hearts will be alive.”
(Mizaan al-Hikmah: Tradition # 2392, vol. 2)
2. Imam Ali Reza (a.s.) says:
“If someone sits in a gathering and enlivens our affairs then on the day when all the hearts will be dead their hearts will be alive.”
(Mizaan al-Hikmah: Tradition # 2394, vol. 2)
It is clear that the hearts of those who attend or organize the Majlis of Ahle Bait (a.s.) will be alive on the Day of Judgment.
3. Imam Ja’far Sadiq (a.s.) informed Fuzail:
“Do you all gather and discuss our traditions?” He replied in the affirmative. Then Imam (a.s.) said, “These are the gatherings which I like. O Fuzail, enliven our affairs. May Allah have mercy upon those who enliven our affairs!
“O Fuzail, whoever remembers us or in front of whom we are remembered, even if a tear equal to the weight of a wing of a fly comes out, then all his/ her sins will be forgiven even if they are equivalent to the foam that comes out of the ocean.”
(Mizaan al-Hikmah: Tradition # 2395, vol. 2)
It is quite possible that a question may spring up in the mind of the bright minded: How will an apology of a tear drop wash away a myriad of sins? The reply to this is that when Allah can forgive all the sins of someone who has asked for forgiveness only once with sincerity, then a drop of tear, too, is a sign of sincerity of the heart and besides this when Allah forgives, He will not be taking someone else’s share of forgiveness. He is forgiving from His Grace and Munificence. With Allah is the Kingdom and Authority, He can forgive whichever way He wants and no one has the right to object His call.
Remembrance of Ahle Bait (a.s.) is Allah’s Remembrance
There is a possibility that after reading the above traditions a question may arise in the mind of some that these narrations talk about “Allah’s Remembrance but the discussion is around the Majlis of Imam Husain (a.s.). What is the connection between the two?
The following traditions can clear the doubts.
1. The Holy Prophet (s.a.w.a.) says:
“Remembering Allah is worship. Remembering me is worship. Remembering Ali is worship and remembering the Imams from Ali’s progeny is worship.”
(Al-Ikhtesaas, p. 224; Behaar al-Anwaar, vol. 36, p.370)
2. In one tradition he (s.a.w.a.) says:
“Adorn your gatherings with the remembrance of Ali ibn Abi Talib.”
(Bashaarat al-Mustafa Le Shiah al-Murtaza, p. 61; Behaar al-Anwaar, vol. 38, p. 199)
Ahle Bait (a.s.) and, in particular Imam Husain (a.s.), have sacrificed themselves for the sake of Allah and safeguarding His religion. Hence, the remembrance of Imam Husain (a.s.) is linked to the remembrance of Allah. We come across sentences like these in the Ziyarat of Imam Husain (a.s.) repeatedly: “As-salamo alayka ya thaar Allahe wabna thaarehi.” According to the dictionary the word thaar means to seek revenge for someone’s blood’ Hence, the words ‘thaar Allah’ means seeking revenge for Allah’s blood. It is absolutely clear that Allah has no blood or body. Allah is not someone who can be seen and killed.
Imam Husain (a.s.) is Blood of Allah and the Son of the Blood of Allah
This can be elucidated through an example. If an ambassador of a country is killed in the country where he is deputed, then the fatal attack will not be on just that one person but it will be an attack and an offense on the country which he was representing. Imam Husain (a.s.) is a Divine Representative of Allah, his entire personality mirrors the attributes, beauty, and glory of Allah. He is the protector of Allah’s religion. He is responsible for the Shari’ah of the Holy Prophet (s.a.w.a.). .
He is not only the successor of the Noble Prophet (s.a.w.a.) but of all the Prophets (a.s.) and Messengers (a.s.). Therefore, the attack on him is a direct attack on Allah, the Holy Prophet (s.a.w.a.), all the Prophets (a.s.) and Messengers (a.s.). His slaying is the slaying of Allah and Holy Prophet (s.a.w.a.). His killers are the killers of Allah and Holy Prophet (s.a.w.a.) and to have a soft corner for killers and oppressors like them is akin to being friends with the killers of Allah and Holy Prophet (s.a.w.a.). This kind of friendship is contrary to the belief in Allah and Holy Prophet (s.a.w.a.). Imam Husain (a.s.) sacrificed his entire self and being in Allah’s way and he himself became the embodiment of Allah’s wish. Therefore, his remembrance is unquestionably the remembrance of Allah. Remembering him is remembering Allah. Discussing him is discussing Allah. Obeying him is obeying Allah.
Thus, all the rewards and ranks that are there for doing Allah’s remembrance, can be gained from his remembrance on the condition that these gatherings are established for the sake of Allah and Holy Prophet (s.a.w.a.) and the intention should purely be for gaining proximity with Allah and Ahle Bait (a.s.).
Imam Husain (a.s.) – The Protector of Monotheism
It is clear like the daylight that had Imam Husain (a.s.) not offered his unmatched sacrifices, the religion of Islam would have been completely wiped out. Imam Husain’s sacrifice (a.s.) has saved the religion. Monotheism is the most important belief from among the fundamentals of religion. This fact has been described by Khawaja Moinuddin Chisti Ajmeri in these words.
Husain is the (spiritual) king, Husain is the king (of this world) Husain is himself religion and also. the one who gave shelter to the religion.
He preferred to give his head but not his hand (in allegiance) to Yazeed. The fact is Husain is the foundation of La Ilaha Illallah.”
Allamah Iqbal says:
He’s drowned himself in dust and blood for the sake of truth and it is for this that he is the foundation of La Ilaha Illallah..
If someone is the foundation of la ilah ilallah then why can’t his remembrance be the remembrance of Allah?
Shah Abdul Aziz Dehalvi and Majlis of Imam Husain (a.s.).
Shah Abdul Aziz Dehalvi is the one who had authored the book “Tohfah Isna Ashariyyah’ against the Shias. In one of his other books, ‘Fataawaa-e-Azizi, printed in Delhi, he writes on page 104 (we are extracting this from ‘Islah’ an influential Indian magazine volume 32, No. 1, Muharram al-Haraam 1347 A.H.).
Responding to a query Shah Abdul Aziz writes: “This lowly Abdul Aziz offers Salam and wishes to say, I have received your honorable letter regarding the Marsiyah Khwani (reciting of elegy ) etc. At this point of time I don’t have the strength to hear out a lengthy article nor write a lengthy note.
“I am writing an account of what tradition and custom is followed at my place and you can take a call on it.
“There are two gatherings (Majlis) organized at my house in a year: One majlis is on the occasion of the demise of Holy Prophet (s.a.w.a.) and other majlis is on the date of martyrdom of Hasanain. A day or two before Aashuraa around 400-500 or rather a thousand people gather and send salutations (on them). After that this humble being presents himself in the majlis. The virtues of Hasanain from the books of traditions are mentioned and whatever reports of their martyrdom are written are found in the traditions are described in detail. : Besides this, elegies which were said by the Jinns, Hoors, Janabe Umme Salmah and other companions are recited.
“Apart from this, the heart-wrenching dreams that Ibn Abbas and other companions had seen is recollected and the extreme pain, grief and sadness experienced by the holy soul of Holy Prophet (s.a.w.a.) is remembered. After this, the Holy Quran is concluded. Five verses of the Holy Quran are recited and then there is Surah Fateha recited on food following which a soothing voice renders a Salaam or a Marsiya hearing which those present in the gathering including this humble person are left in grief and in tears.
“This is something which is regularly followed. If these above mentioned things were not permissible then it would never have been performed.”
Did you take note? The talk is about majlis in which the virtues and the excellent qualities of the Ahle Bait (a.s.) is being cited, even the tribulations that befell them is discussed. There’s Marsiya, Nauha and Tabarruk. There’s food distributed in the Majlis and even Surah Fateha recited on it. Due to Imam Husain’s (a.s.) martyrdom, the Holy Prophet (s.a.w.a.) is extremely pained and grief-stricken. And when Holy Prophet (s.a.w.a.) revealed the incident of Karbala in a dream to Ibn Abbas and other companions, the Noble Messenger (s.a.w.a.) himself read a Majlis.
The traditions say that these people saw the Holy Prophet (s.a.w.a.) in a state where tears were flowing from his blessed eyes and there was dust and blood in his hands. There was a small glass bottle in his hand in which was the blood of the Martyrs of Karbala. There was dust on his head. His blessed clothes were pockmarked with the bloods of the Martyrs.
Not only did the Holy Prophet (s.a.w.a.) recite the Majlis, but he also made it clear in what emotional and physical state one should attend the Majlis of Imam Husain. (a.s.).