Muharram Rituals-Relevance to Modern World

Muharram Rituals-History and Relevance to Modern World

 

 Dr. Mazhar Naqvi

The martyrdom of Hazrat Imam Hussain at Karbala is one of the most outstanding examples of sufferings in world religious traditions. Karbala martyrs represent those who try to understand life, society and history against the backdrop of sufferings and not in the sheen of materialism. To consider Karbala as an ordinary suffering is nothing but denial of the redemptive side of sufferings that had befallen on Imam Hussain and his small band of companions and from whose blood sprouted a dynamic and productive system of Muharram rituals that bring together past and present every year and offers admirers of Imam Hussain a timeless quest for justice and creation of a global society on the principles of brotherhood and equity.

Historians generally accept that systematic Muharram mourning began in Buyids era. In 945, the Buyids occupied Baghdad and named Al- Muti as new Caliph after forming a secular government. They used their temporal power to protect the Imami faith and to promote religious and intellectual activities. Buyids also encouraged mourning in processions at public places and patronized twelvers’ theological writers. Their efforts resulted in the firm intellectual foundation of Imami ideology. To further the cause of Imam Hussain, Hazrat Zainab and Imam Sajjad, Buyids also established the first independent Muslim college in Baghdad with leanings towards Imami doctrines and Jurisprudence. Their attitude benefited greatly who wanted to understand the philosophy of Imam Hussain and propagate his message throughout the world.

The public appearance of Muharram mourning encouraged the tradition to weep for Imam Hussain and his followers. There are many narratives encouraging the lamentation and weeping for Karbala. The followers drew inspiration from the declaration of Imam Hussain  ‘I am the martyr of tears. There is no servant whose eyes shed one drop of tears for us, but that God will grant him for it the reward of the countless ages in paradise.” A narrative from the Sixth Imam Jafar al-Sadiq, supplemented the declaration of Imam Hussain when he stated “The sigh of the

sorrowful for the wrong done to us is an act of praise of God, his sorrow for us is an act of worship, and his keeping of our secret is a struggle in the way of God.’

Tazia, one of the most important icons of azadari, also played a crucial role in ensuring timelessness of Karbala tragedy and keeping the memory of martyrs alive forever. Tazia is thus not a simple or well-defined cultural phenomenon; rather, it facilitated the growth of various social, religious, cultural, artistic and philosophical factors over the centuries. It assumed its current form sometime during the latter part of the Safavid period. Initially, Tazia was originally a simple

passion play in Iran about the tragic events  at Karbala but later on it emerged as replica of Imam’s shrine in Muharram rituals in Indian sub-continent after the invasion of Taimur. Tazia serves many functions such as redemption, suffering, personal religious revivalism, public appearance of a faith, etc. At philosophical level, Imam Husain’s quest is seen as a symbol of personal transformation, so joining and being a part of tazia community enables the followers achieve the goal of bringing them in line of Islamic injunctions. Imam’s martyrdom makes sense on two levels: first, in terms of Jesus Christ’s sacrifice to redeem humanity and similarly Imam allowed himself to be killed to purify the Muslim community and second, as an active factor vindicating the Imami cause, contributing to its ultimate triumph.

There is no doubt that rituals associated with the battle of Karbala have served as a vehicle for expressing and strengthening a variety of political and social relationships, associations, and identities. Marasims of Azadari have also provided an opportunity for spiritual and political redemption for followers of Imami faith.

The great   Iranian scholar and thinker Dr. Ali Shariati has rightly described Imam Husain’s movement revolving around three core concepts,1- Revolution( Inquilab) 2- War in the Path of God (Jihad)3- Martyrdom( Shahadat). Another leading scholar explained the essence of martyrdom in the following words: ‘The Shahid (martyr) can be compared to a candle whose job it is to burn out and get extinguished in order to shed light for the benefit of others. The Shuhada (martyrs) are the candles of society.’

Safavid dynasty, established in  1501, used Karbala as a starting point

to conquer Persia  and then to turn it into an Imami  country. Its founder Shah Ismail and his descendants used Karbala and all related subjects for their policy. The success of Iranian revolution is a contemporary example of the political use of the Karbala. One of the most popular slogans during the revolution was ‘Every day is Ashura; Every land is Karbala; Every month is Muharram.’

Despite the continuous remembrance of Karbala, especially during Ayam-E-Aza, followers of Yazid have not given up their satanic and sinister designs to keep the world stricken with oppression, corruption, falsehood and bloodshed. What is happening in Iraq, Syria, Pakistan, Afghanistan and several other Muslim countries only exemplify the existence of Yazidi elements in the higher echelon of so called educated society. Does not the situation call all of us to ponder that if the American influence can be wiped out from Iran mainly because of the powerful effect of azadari rituals, why can’t we use the sublime sacrifice Karbala martyrs against Yazidi activists who are once again trying to invent a new Islam and striving to create a so called Islamic State based on UnIslamic principles and killing of innocent people.