I thought the following information would be quite relevent to share the reasoning and understanding behind Aza-e-Hussain, as tomorrow is the 1st of Muharram 1425 A.H. and shias around the world prepare for this holy month. Thousands of people have already left for Kerbala, Iraq, for the first time ever since Saddam was in power. Its a long but worthwhile read.
A. THE MESSAGE
Over one thousand three hundred and fifty years ago, on the 10th of Muharram, just before 'asr, a man stood on a sand-dune at Kerbala. He was bleeding from several wounds on his body. He had lost everything. Since early morning he had carried several dead bodies into his camp. He had even buried his infant child.
He looked at the bodies of his loved ones. Tears flowed out of his eyes. He looked at the sky and seemed to draw some strength from an unseen source. Then, like a muezzin from a minaret, he raised a call:
“Is there anyone who will come to assist us ?
Is there anyone who will respond to our call for aid ?”
He turned direction and repeated the call. He did this four times.
Whom was he calling out to? Surely he was not expecting anyone to come to his aid. Those who wanted to help him had already crossed the lines and laid down their lives for the cause. He knew there was no one left. He knew that there was no other Hur. And yet, meticulously and laboriously, he made sure that his call reverberated in all directions.
Of course that call was a call to Muslims of every generation in every land. It was a call to us where ever we may be. It was a call for help. Help against Yezeedism which in every age rears its ugly head to oppress justice, truth and morality. Our Imam was calling out to every Muslim of every age and time to combat Yezeedism, both within himself and as an external force. This was his battle cry for jihad-ul-akbar. He had already demonstrated that his objective had always been to create a spiritual awakening through amr bil ma’ruf and nahyi anal munkar. Now he was calling out for the continuation of this jihad at the individual, social and political levels.
B. IMPORTANCE OF AZA
The following excerpt from the last will and testament of the Late Ayatullah Ruhullah Khumayni (A.R.) is most touching and relevant:
“The memory of this great epic event (Ashura) must be kept alive. Remember, the cries of damnation and all the curses that are rightfully raised against the cruelty of the Bani Umayyayah caliphs towards the Holy Imams, are reflected in the heroic protests against cruel despots by the nations through the centuries. It is the perpetuation of such protests that shatter oppression and cruelty. It is necessary that the crimes of the tyrants in each age and era be indicated in the cries of lamentation and in the recitals of elegies held for the Holy Imams”
Where ever the Shiahs have gone they have taken with them the cultural forms of aza-e-Hussain as practised in their country of origin. Today, aza-e-Hussain in one form or another, can be seen throughout the world.
Aza-e-Hussain is an important institution and we have to ensure that it is kept alive so as to cultivate and nurture Islamic conscience in each one of us and that our children and their descendants remain committed to the cause of Imam Hussain.
C. AZA AT PERSONAL LEVEL
We must never lose sight of the fact that while the form of aza-e-Hussain may reflect the local indigenous culture, the essence of aza-e-Hussain must always be remembrance of the martyrdom of Imam Hussain and our re-dedication to his cause.
There is always the danger that if the form appears to be incongruent to the local norms and consequently incomprehensible to the young generation or to the indigenous population upon whom we wish to impress the message of Kerbala, the substance might gradually lose its significance. The fabric of the substance invariably depends upon the acceptability of the form.
Throughout history the form of aza-e-Hussain has always undergone changes to accommodate local norms. It is for us, therefore, to seriously re-evaluate the form in order to ensure that we can pass on to our children the substance of aza-e-Hussain in its pristine state and also make aza-e-Hussain an irresistible instrument of tableegh ! We are duty bound to Allah and His Prophet to ensure that our children grow up to accept aza-e-Hussain NOT as a ritualistic activity NOR as means for atonement, but as a serious commitment to the basic values of Islam."
Dr. Liyakat Takim in his speech in Toronto on the occasion of the last Hussain Day made this very profound statement: “The message of Imam Hussain can only be properly comprehended when we bear in mind the Qur’anic principle of tawheed which demands our undivided commitment to Allah only.”
I accept that not all of us can suddenly make or honour such a commitment. But supposing on the day of 'Ashura, after performing our a’amaals or when the Ziyarah is recited after the aza, each one of us promises, in the name of Hussain ibne Ali, to give up one such activity as is contrary to the doctrines of Islam what a strong community we would be and what an excellent legacy we would leave for our children !! This in my opinion would be aza-e-Hussain par excellence !
D. AZA AS TABLEEGH
It is our duty to deliver Imam Hussain’s message to the indigenous population of the country we live in. We can succeed in this only if we ourselves appear to be true followers of Imam in all our interaction with the community at large. We must reflect the maximum integrity, Islamic values and our sincere commitment to Imam’s cause. We can not possibly be making the commitment enshrined in Ziyarat-e-Waritha without the least intention of honouring that commitment.
Processions are of course the institution effectively used in the countries of the East and in Africa. We have to convince ourselves that this institution can be equally effective in the West. If not, we must explore other means of taking Imam’s message to the people. We have to examine such activities as:
blood donation through Hussaini Blood Banks;
distribution of food to the needy;
maximum usage of media to explain the event and the fact the Holy Imam died to save the basic values cherished by all the communities;
publication and distribution of leaflets;
distribution of cold drinks in schools and colleges;
visiting the patients in hospitals with floral gifts.
You may find that when you take a small gift to a patient in hospital you will have carried the message of Hussain to the entire family of that patient.
All these suggestions are based on the institution of the public “sabeels” which we still have in the East and in Africa. While mourning is important, perhaps we should limit that within the confines of our Imambargahs, and demonstrate the true spirit of Imam Hussain’s generosity when he ordered Hadhrat Abbas to provide water to Hur and his army. Perhaps we too may see a large number moving towards Islam and Imam Hussain.
