Azadari: Research Report
Written by: Ayatollah Mohammed Yazdi
Translated by: (Late) Dr. Mir Mazhar Ali
All praise be to the creator of the
universe who filled life with sciences and mysteries. He created man who
is the bearer of this life, the most mysterious of all his creatures.
Our unlimited salutations to the most exalted heir of Adam (A.S.), the
prophet Mohammed-e-Mustafa (S.A.W.A.W.S), who showed wandering humanity
the path to (the world of) splendor and good fortune. Our salutations to
his twelve successors each of whom in his tenure (of Imamath) saved
humanity from following the course of destruction. Our salutations
especially to his most promising son Husayn, son of Ali (A.S.), who
carried out the war against oppressors to its extreme. (This article is
dedicated to his sacred name).
You know that in the present age,
scientific and collective works begin on the basis of experiments and
statistical data. The aim (of such a research) is to arrive at the
correct conclusions. The result of such a research is accepted as
important and beneficial (to humanity) only when the practical results
are clear and complete.
The congregational activities, which I
saw in my childhood, were related to the majalis & processions with
replicas of Rowza and Taazias. The earliest memories (of the scenes) of
these majalis are still inscribed in my heart and mind. Like me the
majority of the people of this country (Iran) have witnessed such scenes
in their childhood. In those days we regarded the processions of/with
Rozas and Taazias as nothing other than an amusement and activity. But
slowly and gradually our perceptions and emotions began to mature and we
were sometimes grieved and cried bitterly.
Later on we came to know the meaning
and purpose of lamentation. We also came across such debates, which were
carried out in favor of or against, this topic (Azadari), in the light
of religion, reforms and welfare (of the society). But today we would
like to discuss this subject in detail and to examine all the relevant
issues, which involve us throughout the year, and particularly during
the months of Moharram and Safar.
Basically, we would like to find out
the real purpose of the majalis, and issues that are dealt with in these
majalis and other details of Azadari.
The questions that arise in this
connection are (under):
Is there any aim of these huge
processions and majalis or is this Azadari a mere tradition to which the
people have now become accustomed?
Is there any aim of the fervent
activities seen in this country during the two months of Moharram and
Safar and which affect the (other) activities of life? Does this Azadari
have any powerful ideology behind it or is it just simple religious
practice and spiritless custom and formality which is seen in the form
of processions and activities in all cities, in their streets, main
roads and specially in the capital city? What is the actual purpose of
time and money spent on Azadari and the majalis conducted on this
occasion?
What is the intention and purpose of
the labor, fatigue and trouble that the respected persons undergo in
attending the majalis and delivering speeches and reciting marsias?
What do the reciters of Marsia (Marsia
Khawan), whose profession involves nothing other than reciting marsias
throughout the year, say in this regard? Is their job less cumbersome
and more profitable? Or is it more laborious and less profitable? Or do
they have any other reckoning in their work?
Lastly, I would like to know who the
man is Husayn (A.S.) because of whom all these activities take place.
What was the aim for which he strived in his lifetime?
Once it is decided to begin the study
on an experimental basis and come to a decisive conclusion, we proceed
to contact the people, who organize these majalis with great fervor.
Three important members are involved in every majlis.
- Organizer of the majalis (Convenor)
- Participants of the majalis
(Audience)
- Preacher of the majalis (Khateeb)
THE CONVENORS:
First of all let us talk to the
organizers of the majalis who convene majalis from mansions in the
cities to huts in the villages. It is important to know their views and
arrive at a statistical conclusion.
We contacted a person belonging to the
upper class (of the society) and asked his opinion:
"Sir! What is the purpose for which you
conduct these majalis?"
He replied, "Iran is an Islamic
country. Shias are in majority and are in power in this country. The
school of thought of this land is Jafar. In these days (of Moharram and
Safar) particularly, when the people of the whole country are in
mourning, and majalis are being held in every nook and corner, the
organizations and associations situated in the capital city should also
take part in the activities with fervor. The leaders and influential
people of every country participate equally in the joys and sorrows of
the nation and this is the custom." Well! This is the summary and soul
of the reply to the question that was asked. Various persons gave a
similar reply in different words and expression.
You are well aware of what sort of
subjects is preached in these types of majalis. If the preacher talks on
the life of Husayn (A.S.) and his sacred goal over and above the purpose
of drawing tears from the audience, there is a possibility of the
audience getting bored and it may be the cause of the restlessness in
the majalis.
The Result
90% Majalis for customs and formalities
10% Majalis for the cause of Husayn (A.S.)
Now let us go to a higher class (of
society). This is the upper most class consisting of noble and respected
(persons). I do not want to comment on the style of their majalis
because this is not my intention. You can imagine (the style and manner)
of the majalis held in these mansions.
I asked a respected person belonging to
this class "why do you arrange majalis? What is the purpose of
conducting these majalis?"
With due regard to the respected ones,
if they are not displeased, they will answer our question in these
words:
"Are we not Muslims? We too have ties
with Husayn (A.S.) like all Muslims and Shias, and we too hold majalis
in these days of mourning to express our heartfelt sentiments to Imam."
In these majalis too, there should be
no mention of the teachings and upbringing of Husayn (A.S.) and the ways
of his pure life because the listeners get disinterested. Although they
may not express their boredom openly, they definitely feel it in their
hearts.
The Khateeb and the reciters of Marsia
should have to do their job with skill and expertise. They deliver
strange and colorful subjects under the cover of the sayings of saints
and mystics and whenever needed recite couplets (from poems) in melody
and tune. They have no concern at all with the topics related to the
aims and objects of Husayn (A.S.).
The result in the form of statistics is
as under:
70% Majalis under social pressure and
appearances' sake
30% Majalis for the cause of Husayn (A.S.)
Let us leave the respected and noble
class and contact the powerful and rich persons and question them:
"Sir! What is your purpose in holding
majalis and meetings?"
The answer from their side is somewhat
like this "It is the duty of the Shias of Husayn (A.S.) to arrange
meetings in Imam's memory. Today we can help Husayn (A.S.) in this way
and acquaint the world about Husayn (A.S.) and the ideology of Husayn
(A.S.). It is only because of these majalis, the sacred religion of
Islam is preached and propagated."
The intention of this answer is;
because their friends & companions conduct majalis, they should also
arrange (majalis). Their friends and relatives have televisions and
radios; hence they should also have them. They have gardens to spend the
hot season in and motorcars of latest model, so they should also possess
them regardless of the cost involved. Similarly, since their friends and
acquaintances hold majalis, it is also compulsory for them to arrange
majalis. Of course, there should be no talk on the ways, manners, and
ethical values of Islamic life in the majalis of these people. More so
the rules of Islam regarding business & dealings should not be uttered.
The style and ways of their homes, offices and markets should not be
discussed. Even the issues of interest and usury should not be mentioned
because all affairs are in practice in present day markets.
The outcome of this study is:
70% majalis for regard of surroundings,
friends and family
30% majalis for the cause of Husayn (A.S.)
Let us now contact another class of
society and ask: "Sir! Why do you conduct rnajalis? Your financial
position is not so good. God does not demand this from you. Lamp burning
in anyone's house for the mosque is "Haram'' (you can not make the house
dark to illuminate the mosque) What ever expenses you incur on majalis,
you can spend on your necessities."
The common reply of this class of
people is: "What ever we have inherited from our ancestors it is better
to spend it for rnajalis. We are caretakers of this inheritance. We
conduct from whatever budget that has been set aside for this purpose."
It is obvious that in these majalis,
all topics are discussed on minber except rules of Islam about "waqf"
and matters related to waqf. The subject of law of shariat pertaining to
the misappropriation of waqf money is not touched upon. They are
offended by the topic of detriments of embezzlement of waqf money and
hence this subject is not discussed. On the contrary, organizers are
praised and thanked (from minber) for fulfilling the obligations of
trust even under such personal unhappiness.
The Result
80% Just to fulfill the obligations of
trust
20% for the cause of Husayn (A.S.)
Leaving this category, we shall go to
the remaining classes, specially the inhabitants of villages or those
who conduct weekly ladies and gent's majalis and enquire.
"Why do you conduct majalis?" Generally
their answer is "We vow to get out of our troubles and recovery from our
diseases."
"Reciting of marsia and holding of
mediatory majalis will bring blessings and auspiciousness in our homes
and lives."
According to some people marsia and
mediatory majalis are sources of good fortune.
It is known to everyone that no speech
is made in these majalis. Only a few stanzas of prose and verse are sung
so that the listeners weep. Even though they may be crying on their own
troubles and difficulties, it is enough if the narrator says things that
make the audience weep or, in the language of experts, the majalis
should be overpowering. According to some "The voice of lamentation
should reach the tomb of Aba Abdullah (A.S.)." In this majalis there is
no chance for talk on upbringing. There is no room for narration of
rules and ethics of Islam. This is not the place to talk and discuss.
After all there is a particular way to do a particular work and that
work should be done in the prescribed way, so that the required result
is achieved. There are special occasions and circumstances for
mediations. There is no room for such (unwanted) talks on these
occasions. Poetry, good voice and artistry are needed here.
The Result
90% of majalis for the sake of
mediation with blind faith and in a useless way.
10% though lawful (according to shariat) but having no concern with
basic purpose of majalis.
This is the summary of the answers
given generally by convenors of majalis. Of course we come across people
who are well aware of the real object and meanings of majalis and they
have their eye on the actual outcome. They give basic answers based on
sensible reasons. They say "These majalis are means of our propagation
(of Islam). Islam and meanings of Islam should be learnt in these
gatherings. The facts about the ways and manners of life of Husayn
(A.S.) and his ancestors (A.S.) should be propagated in the gatherings
held in the name of Husayn (A.S.) because we conduct these majalis in
the name of Husayn (A.S.) so that we can benefit by his teachings, learn
a lesson from the sacrifice for the sake of Islam and Quran, the lesson
of his fight against the oppressors for the cause of truth and freedom,
and thus get near to God and his sacred book."
Although it is true that people who
give such answers do exist, they belong to an extremely small minority.
These people are far less in number than those whose answers we have
mentioned above. From the survey of the convenors and organizers of
majalis-e-aza, on average seventy percent of them appear deviated from
the actual aim and only thirty percent are aware of the purpose.
THE AUDIENCE:
Let us also survey the listeners of the
majalis. Although they express very little of what they have in their
hearts, we will include this in our study too. We shall not discuss the
audience from the first two classes. You know better why they attend
these majalis. The status of the convenors is the same (as that of the
participants).
There is social pressure on ninety
percent of the participants. This takes them to the majalis conducted by
the upper two classes.
Hence the moral of their answers is
obvious; politics of life, working relationship, companionship, family
environment, friendship, neighborly obligations and other similar
factors motivate the people to participate in the majalis. There may be
ten percent who attend majalis on the basis of relevance to Husayn
(A.S.) to benefit by these centers of learning (majalis) and get
acquainted with the teachings of Islam.
Despite some of the answers I heard
from the audience of the majalis held by these two classes of people and
turning a blind eye to few scenes that I witnessed, I do not say that
people participate in the majalis, to see a show like children, to pass
away the time, drink tea, gossip with friends or for other reasons. On
the other hand, I say that they attend the majalis to pay respect to
Husayn (A.S.) because of the season of mourning and for the obligations
of neighborhood, companionship and relationship. Sometimes they attend
the majalis to obtain spiritual gains. If you ask the audience "Who was
the Khateeb and what did he have to say?" ninety one percent cannot
answer. If there is a good listener amongst them, he will just say, "Yes
sir, it was a very good speech. The Khateeb spoke on good topics.
Although I cannot express what the Khateeb read, I know that the speech
was highly knowledgeable." At the most he will repeat any joke, which
the Khateeb may have told. This is the state of affairs of these
listeners who attend the majalis arranged by first and second class of
people.
Obviously, the state of the audience of
weekly majalis is the same. There is no need (for them) to listen to
anything. There should be no useful discussions. Only some verses and
remarks, which give rise to lamentation, are needed. The speaker should
also feel grieved and sometimes faint due to heart disease and weakness.
Of course there are listeners who are
broad minded, conscious and fully attentive. Their number is very small
and their proportion needs no mention.
The Result
80% of the listeners belong to the
first kind of audience.
20% of the audience belongs to the second kind.
I would like to draw your attention to
the fact that if we collect the statistics of the majalis and their
audience, we will come to know that seventy to eighty percent of the
listeners are old gents and aged ladies and the majority consists of
common people.
The number of educated youth belonging
to the new generation, does not constitute more than thirty percent.
What is the reason for this? Who is to
be blamed (for this)?
In this article this fact will also
become clear, Inshallah.
THE HEAD OF THE MAJALIS (KHATEEB):
Now let us contact the orators, the "Ahley
minbar" and reciters of marsia, according to you.
"Why do you go on the minbar and recite
majalis & cry and cause to cry with full force and effort, without
caring for (your) health?"
In this part of the discussion we shall
be very brief. There are two classes of narrators. Ahle minbar and
reciters of marsias. This division pertains to all from the leading
speaker to the reciter of marsia who recites only in ladies majalis.
Speakers belonging to the leading
classes are those who have trained themselves from the beginning. They
have the spirit of piety and modesty. Being conscious of their religious
and divine responsibility, they have been participating in the majalis
and as far as possible, they perform their duty with utmost
responsibility. Khateebs, Ahle minbar and reciters of marsias of this
class, irrespective of whether they participate in the majalis held in
mansions, in residences of hajis, nobles, or arranged by trust or weekly
on radio, ladies and gents majalis, they deliver the divine laws and
convey the teachings of Islam appropriately. They try hard to preach the
sacred goal of Husayn (A.S.) and make people aware of the essence of the
purpose of Imam (A.S.). They do not care about the pleasure or
displeasure of the audience or the convenor of the majalis. They just
want to do their religious duty. They know their responsibility and
regard their God as their sustainer. They not bother whether the people
are pleased or displeased with their speech or pay them more or little
money, they are only mindful of their duty. This class of K.hateeb, Ahle
minbar, & reciters of marsias remain in one state and do not adopt new
modes everyday. They live, more or less, an honorable life. Whether
people speak ill or well about him or expect any thing from him, he only
delivers the religious truths. Their speech consists of correct
religious teachings. He spreads the virtues of Islam from the minbar.
Their marsia or verses, their contents are based on acknowledged divine
truths. They will never deviate from the limits of divine laws in any
place. Politics; threats, temptations, friendship and relationship have
no influence on this leading class of Khateebs and do not distract them
from the right path. These speakers always keep this faith in the
sustainer of the worlds. They face agreeable and disagreeable
surroundings and misfortunes with exceptional courage. To be exact, they
have spent most of their life in jihad in the way of God. They are a
shining example of all that is good and right, and enlighten and guide
those around them.
Whatever I have stated above is no
assertion. It is based on (my) cent percent experiences. I can single
out each and every person and let you know about his life history and
tell in a second all about his material and financial position.
I know and have myself seen persons
whose profession is cotton wool beating, quilt stitching or working as
trainees under a goldsmith. These very people change their dress during
Moharram and Safar and become khateebs and consider themselves as Ahle
minbar. Although ten percent among these people can be identified who,
in spite of their illiteracy, ignorance and meager earnings, avoid
committing sins and speaking on risky topics & through these means
(reciting majalis and marsia) earn just enough (money) to keep
themselves alive.
This is the brief account of study of
the Khateebs, Ahle minbar and reciters of marsia. The results (of the
study) that are obtained are not related to the number (of speakers
questioned) but to the impression they give (whether the speakers are
aware of the real purpose or not).
80% of speakers are aware of the real
purpose (This does not indicate the percentage of speakers who are
really serving the purpose). 20% of the speakers are not at all aware of
the purpose.
On the basis of the accurate
calculations we have made, 87% of the convenors, 75% of the audience and
20% of the speakers are found deviated from the real objectives of
Azadari and not aware of its true ideals and purposes.
People say, "What is your purpose in
discussing all these matters? By using the word of deviation you have
insulted the organizers of majalis. You are rude towards the Khateeb and
audience. Don't you know what would have happened and to what extent the
religious awareness of the people would have declined, if these majalis
even in their worthless condition had existed? Don't you know that today
whatever little religious consciousness people have is due to
Majalis-e-aza, Taziadari and these very congregations? Are you not aware
of the effects that the religious processions have on the soul and minds
of the people? These very majalis are responsible for the exposition,
propagation and popularization of our religion."
Yes, you are right. We do not decry
this fact, and we have not been rude towards the convenors of majalis,
Khateebs and audience.
We would just like to say that there
should be more effects and achievements of these important religious and
congregational efforts. This matter is related to all people and
according to you it is the medium for exposition and propagation of
religion. When this is the fact then even a little deviation should not
be tolerated, let alone give way to excessive declination to cause the
real aim itself to become invisible, leaving just simple spiritless
customs to remain. The opponents (of Islam) and calumny agents want to
create such conditions by their hidden hands so that nothing remains. We
say that the real purpose of these majalis is not a mere show and fame.
The philosophy of the martyrdom of Husayn (A.S.) is not just gathering
in a place, speaking and listening, and holding on firmly to this
tradition and custom.
We say "martyrdom of Husayn (A.S.) is
not meant for lamentation, crying, screaming and sometimes fainting."
We do not disapprove of lamentation. We
will talk later on about the virtues & rewards of lamentation, but we
know better that the philosophy of the real aim, martyrdom and
confinement (of the Ahle bait) is not just lamentation.
We say "if what the people residing in
mansions say is correct, that this (Iran) is an Islamic country and the
inhabitants of this country are Muslims, hence they should conduct
majalis," then we will ask them "why is this country Islamic only to
conduct majalis, only to recite marsias and attend majalis?" The noble
and respected people of this country say that they are Muslim and
therefore it is their duty to hold majalis-e-aza like all Muslims do. We
ask: "Why do they become Muslim, only in connection with the ritual
mourning and grief?"
These Alhajs and nobles claim to have
ties with Husayn (A.S.) and according to them the religion of God should
exist in the name of Husayn (A.S.). Why then, they not cause the
religion of God to exist at the time of transactions in streets and
bazaars and why do they just clamor after friendship of Husayn (A.S.)?
Our contention is that if the weekly
ladies and gents majalis are held for the sake of mediation and to show
connection with Husayn (A.S.) and the family of the messenger (PBUH),
then what are these scenes witnessed and heard off and on and here and
then?
Lastly we say with great emphasis that
the real purpose of Azadari and majalis-marsia is not just to proclaim
your muslimhood, or link with Husayn (A.S.). The connection with Islam
and Husayn (A.S.) should be exhibited in all departments of life.
We say openly that the philosophy of
the martyrdom of Husayn (A.S.) is not meant for anyone to expose himself
as the convenor of the majalis and the plausibility of the speaker is
not to please the audience. Husayn (A.S.) was not martyred for the sake
of lamentation and his family was not held in imprisonment (of Yazid)
for (our) ladies to moan and get faint.
Majalis is not a coffee house.
Majalis-e-marsia is not a place of entertainment and time passing.
Majalis is not the name of night sittings. I once again repeat that
Husayn (A.S.) did not lay down his life for the sake of some persons.
The objective of Husayn (A.S.) was a
high and sacred objective. This object is far nobler than what we
commonly presume. The sacred personality of Husayn (A.S.) is far
superior than to what people generally think & say about it. There is no
doubt that the subject of his sacrifice, devotion and his real aim is
far higher than what we consider it to be.
Don't just think that Husayn (A.S.) was
a weak and powerless leader, who was surrounded and beheaded in a state
of thirst, and that his family was made captive, and now we must weep on
the cruelties committed by the tyrant on Husayn's (A.S.) family.
The captives "Aaley Ismat" were not
just weak and helpless ladies and children who died in disgrace like the
western and Roman prisoners, & now our ladies must weep like the ladies
of Kofa.
What we mean to say is that our
Khateebs and recitors of marsia should introduce Husayn (A.S.) in a more
befitting manner and explain his real objective, in front of the people.
The audience of the majalis should not
just be satisfied by shedding a few tears. They should concentrate on
the issues of upbringing and try to acquire ethical, spiritual virtues.
In short the convenors, speakers and
the audience should get better and better acquainted with Husayn (A.S.)
and his real aim. They should become practical supporters and helpers of
"Hazrath". They should positively respond to this call made by him far
from his home, not only in majalis but also in homes, streets, bazaars,
offices and in all walks of life. Husayn (A.S.) knows his rivals and his
supporters very well. He has fully tested them from the morning till
noon of 10th Moharram of 61 A.H. If he is calling for companions and
helpers when he says,
"Hul min nasir yun surni wu hul min
moeen yaeenani wu hul min zab yazib ann haram Rasool ullah"
It is no not meant for the supporters
of Yazid to come and defend his "Haram". This call of Husayn (A.S.) is
meant for his own supporters, from that day to this, to stand up and
defend the sanctity of God, laws of Islam and the sacred virtues. |