Every group that possesses a specific culture distinguishing it from other groups has social manifestations (rituals/ celebrations/rites) that spring from its history connected to its culture, or spring from its culture, and subsequently become inherited customs.. And just as this social phenomenon reinforces the group's belonging and identity, it is also an occasion on which its members transcend their differences to meet on the banks of what they believe in, or of what they consider part of their unifying identity. .
Also: in societies that lack maturity, ideas of a positive character turn into a negative phenomenon. Thus we find the obligation of Hajj—which is the greatest rite, expressing the unity of the Muslims—a fertile opportunity for those of diseased souls, whom it enrages that Allah is worshipped, to spread their poisons by declaring Muslims unbelievers and by preventing them from meeting and getting to know one another.
Our societies are not immune from this chronic disease, namely discord, multiplying through division, and mutual repulsion instead of coming together. And although everyone, in his inner self, proceeds only from wilāyah and love, and it is a unifying framework that in no way justifies negative disagreement.
Here we do not take a negative stance toward diversity and the multiplicity of frameworks, for this is part of the condition of human beings and of the difference of their views; rather, we mean diversity turning into material for contention and discord that prevents complementarity.
Thus we would like to point specifically to the Husayni rites (shaʿāʾir), in respect of their sometimes becoming fertile material for mutual repulsion between the groups of a single society on certain headings.
The Husayni rites.. between the generations
The Husayni rites draw their social legitimacy from their religious legitimacy and their historical social rootedness, such that they have become a landmark of Shiʿi society and a firmly established custom inherited by the generations. The emphasis on religious legitimacy is only to recall and to lay the foundation for a truth whose purport is.. that (commemoration) is a general heading. The texts have mentioned some details, which form the foundation for the (maʾtam), and have legislated for weeping. Throughout history, commemoration has acquired various social manifestations in harmony with the prevailing culture and tools. Yes, the (maʾtam) and (weeping) have continued as a distinguishing mark.
Hence the social customs in commemoration are desired insofar as they realize the general heading; they are a social detail that [society] creates and may pass on, as long as the social and cultural circumstances are similar, or as long as the inherited custom flows across times and places because of its closeness to common human expression.
Here it becomes clear that the form and the frameworks that manifest commemoration—other than what is stipulated in the texts—are a social variable.
We have presented the foregoing as a preface to accepting new ideas in the manifestation of commemoration, which are the point of difference in view between the youth and the generation of the fathers.
The generation of the fathers is mostly classified in the category of those preserving the heritage of the fathers, since they give the manifestations of commemoration a care clothed in dignity and awe. Meanwhile, some conservatives may hold against the generation of youth (the new ideas)—that some of the new things they bring may not befit the majesty of the anniversary, or that its commemoration is tainted by some behaviors—accompanying the commemoration—that lack maturity or wisdom.
We are not here to debate between two sides.. for we are all in the same caravan; rather, we pause to clarify the picture.
The picture of society has taken shape in a segment of time—and some may imagine it to be a fixed segment—revealing the components of society and its customary institutions, where the generation of the fathers mostly holds the keys of society and its institutions. However, social movement never stops.. and the new generation is about to aspire to, and indeed to take hold of, the levers of society.
And while the generation of the fathers sees itself as entrusted with society—its safety, its interests and its culture—the young generation does not see that.. Even if the generation of the fathers actually holds the levers of society.. the new generation always finds room in what the economic and cultural changes of society bring about—and through it, it passes through to express its existence.
These new outlets and frameworks through which the young generation appears compete with the customary institutions, and it may come to each generation having its own social frameworks, side by side in time and place.
This accelerating age, racing against time in scientific innovations and the cultural, economic and scientific changes that accompany them.. will not easily allow competition between the new and the not-new. And I do not think that the difficult birth of the new has praiseworthy consequences. Likewise, aborting it—which will not deprive it of life, even if it manages to deform or disable it—has no justification, if it is not sometimes a sin.
Taṭbīr: an endless controversy
The disagreement of the jurists in fatwas, as is familiar in the scholarly community, has become acceptable and familiar in society. Nevertheless, we sometimes find certain issues going outside this framework and becoming material for controversy, because of their connection to public matters disputed in a given society.
Thus the controversy is renewed annually in most Shiʿi societies, taking on a negative, divisive character on many occasions. We may offer some hasty remarks:
The first: tatbir is a juristic issue, however much the views of the jurists on it differ—that it is (one of the Husayni rites, or one of the rites of Allah, or that neither its being a rite nor its being recommended has been established, or that it is a permissible act if it involves no significant harm, or whether it is recommended (mustaḥabb), or forbidden (ḥarām)). Consequently, society should be broad-minded toward this juristic disagreement, so that it does not turn into material for sterile argument. Here comes the role of the men of religion, with their diverse orientations, in establishing this truth and guiding society's conduct in disagreement.
The second: it is wise that there be mutual understanding to reduce the areas of disagreement on the ground of society, and to take care of its interests and circumstances; but that requires bridges of communication, broad-mindedness and turning away from sharpness.
Especially since everyone proceeds from loyalty and does not seek to weaken the school (madhhab), and sees that his own course is closer to what is right in consolidating the school. And when understandings prove impossible, we must train ourselves to accept the other opinion.
The difference of frameworks: diversity and contention
Every group may manifest itself in frameworks of its own and have its activity and its presence in society, and through diversity society becomes complete and resolve is sharpened by competition.. But diversity, in societies whose culture is tainted by defect and the souls of some of whose members by some disease, turns into discord amid the spread of the partisan spirit, which prevails over the noble values that embrace everyone, just as it prevails over the public interest.
It seems that the problem in the two previous headings begins precisely here, where right and wrong are measured through the particular views of each group, and by the degree to which one is in harmony with its particular entities, which swell at the expense of society at large.
Some of us are highwaymen on the road of goodness: they build dams, spread frustration and suspicion, and entrench individualism and estrangement. These some are not from another planet; rather, they are “us.”
Karbala is pure and immaculate: wherever you turn your gaze, you will find only elevation and noble meanings. So let us contemplate some of the images.
The first: the diversity of the tribes and elements of the helpers melted into a single banner; it did not cancel their colors, but the eye sees only the heading of support.
The second: the educational dialogue “the Imam and al-Akbar, and al-Qasim”, the guiding one “with Zaynab”, the argumentative one “with the enemies”,..
The third: truthfulness and clarity: informing the companions of the fate, and giving them the choice, so that a person bears the consequences of his actions; there is no equivocation or misleading. The fourth: love for others, even for the enemies, noble morality: he gave the people water to drink, and the martyr felt pain for their sake.
The fifth: the public interest: the soundness of religion, the benefit of people, lifting injustice from them, and repelling corruption.
And so the images are many, and the eyes of the believers always capture them and store them in the archive of memory, yet they do not summon up an evaluative—and before that an educational—standard that regulates conduct. So where does the problem lie!.
To begin with: we direct admonitions at others, and we contravene the counsel of the Commander (a): “they suspect their own selves.” Secondly: we possess an enormous amount of justification; but whoever wants fairness, let him test his intentions, look at the consequences, and then probe the justification. Thirdly: we invert the scales, so we come to know the truth by men, and do not come to know men by the truth, and so appearances deceive us; for we reduce religion to acts of worship and neglect the other values—indeed, we reduce religion to clothing and the rosary.
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· A religious scholar and teacher of advanced studies in the Hawza (seminary), Saudi Arabia
