Statements of the Supreme Leader in the Gathering of Clergy of Kohgiluyeh and Boyer-Ahmad Province on the Eve of Muharram

In the Name of God, the Most Gracious, the Most Merciful

Thanks be to God, the Lord of the worlds. Peace and blessings be upon our Master Muhammad and his pure family.

Fortunately, this year's meeting with the scholars and preachers, which is an annual tradition before the month of Muharram, took place in this city and province. We take this opportunity to present some remarks regarding the issues related to the presence of the great month of Muharram and the unforgettable memory of Ashura to our dear clerical brothers. However, before addressing that matter, it is necessary to sincerely thank the respected scholars, especially the prominent scholars and students of this province, who, thanks be to God, bear the heavy burden of teaching, discussion, knowledge, interpretation, and the proclamation of truths, as well as the establishment of Friday prayers and similar duties.

Truly, this province is one of the distinguished provinces in terms of the strength of faith. Although our people throughout the country, thanks be to God, are inclined towards religion and spirituality, everything has its variations. This province is among the centers where its people have shown and proven that they are sincere and pure-hearted believers. Wherever such people exist, the clergy have a favorable and suitable environment for their divine duties.

I, while thanking the gentlemen for their efforts, especially some of the eminent scholars who, thanks be to God, have rendered valuable services here, also raise this request: efforts and diligence to overcome the cultural backwardness in the deprived province of Kohgiluyeh and Boyer-Ahmad must be doubled.

Regarding the issues related to Muharram, there are two types of matters: one is the discourse on the Ashura movement. Although the greats have said and written much about the philosophy of Imam Hussein's (peace be upon him) uprising, and many valuable words have been spoken on this topic, truly, a lifetime can be spent speaking about this brilliant truth. The more we think about Ashura and Imam Hussein's (peace be upon him) uprising, we realize that this event has various dimensions that allow for contemplation and expression. The more we think, the more we may find new words and fresh truths. This is one topic; although it is spoken about throughout the year and should be, Muharram has a particularity, and during the days of Muharram, more should be said about this topic, and God willing, it will continue to be discussed.

Another topic that is suitable for discussion on the occasion of Muharram and is less talked about, and I want to speak about it tonight, is the topic of mourning for Hussein ibn Ali (peace be upon him) and the blessings of reviving the remembrance of Ashura. Indeed, one of the most important distinctions of the Shia community over other Muslim communities is that the Shia community is endowed with the memory of Ashura. From the very day the subject of the mourning of Hussein ibn Ali (peace be upon him) was raised, a gushing spring of grace and spirituality flowed in the minds of the believers and lovers of the Ahl al-Bayt (peace be upon them). This gushing spring has continued to flow to this day and will continue to do so, with the pretext being the remembrance of the Ashura memory.

Narrating the story of Ashura is not just recounting a memory. Rather, it is narrating an event that, as mentioned at the beginning of the speech, has countless dimensions. Therefore, recalling this memory is essentially a topic that can lead to numerous and abundant blessings. Hence, you observe that during the time of the Imams (peace be upon them), the issue of weeping and making others weep for Imam Hussein (peace be upon him) had its place. Let no one think that in the realm of thought, logic, and reasoning, there is no place for crying and these old discussions! No! This is a false notion. Emotion has its place, and logic and reasoning have theirs, each contributing to the construction of human personality. Many issues must be resolved with emotion and love, where logic and reasoning have no place. If you observe the movements of the prophets, you will see that when the prophets were sent, initially, the main factor was not logic and reasoning. In the history of the Prophet of Islam, which is documented and clear, where do you find that the Prophet sat some of the Quraysh infidels who had potential and capability in front of him and reasoned with them that God exists for this reason, or that God is one for this reason, or that the idols you worship are false for this rational reason? Reason and logic have their application when the movement has progressed. Initially, the movement is an emotional and sentimental one. Initially, it is a sudden cry: 'Look at these idols and see that they are powerless!' Initially, it says look that the Almighty God is one: 'Say there is no god but Allah, and you will succeed.' What is the reason that 'there is no god but Allah' leads to success? Where is the rational and philosophical independence here? Of course, within every sincere emotion, a philosophical argument lies dormant. But the discussion is about when the prophet wants to start his invitation, he does not present a philosophical argument; rather, he presents sincere emotion and sentiment. Of course, that sincere emotion is not illogical and wrong; it is an emotion that also contains reasoning within itself. First, attention is drawn to the injustice prevailing in society; the class disparity that exists and the pressure that the 'equals of God' from among humans and the devils of mankind exert on people. This is the same emotions and sentiments. Of course, once the movement enters its rational and normal course, the time for logical reasoning also comes. That is, those who have intellectual endurance and intellectual advancement reach high-level reasoning. But some people remain at the initial levels. However, it is not clear that those who have a higher level of reasoning also necessarily have a higher level of spiritual degrees. No; sometimes those who have a lower level of reasoning but have high emotional fervor, their connection and attachment to the unseen source is greater, and their love for the Prophet is more fervent, and they reach higher degrees. This is how the matter is.

In spiritual movements, emotion has its share and place. Emotion does not replace reasoning, nor can reasoning take the place of emotions. The event of Ashura, in its essence and nature, is a turbulent sea of sincere emotions. A noble, pure, enlightened human being, without a trace of doubt in his celestial and exalted personality, for a goal that all fair-minded people of the world agree on its correctness, which is based on saving society from the clutches of oppression and tyranny, begins his magnificent movement and says: 'O people! Indeed, the Messenger of God, peace be upon him and his family, said: Whoever sees a tyrannical ruler...' The discussion is about this. Imam Hussein (peace be upon him) places the philosophy of his movement in opposition to tyranny: 'He acts among the servants of God with sin and aggression.' The discussion is about the most sacred goals that all fair-minded people of the world accept. Such a human being, for such a goal, endures the most difficult struggle.

The most difficult struggle is the lonely struggle. Being killed amidst the clamor and cheers of friends and the praise of the general public is not so difficult. As in one of the early Islamic battles, when the two armies of truth and falsehood faced each other, and people like the Prophet and the Commander of the Faithful, peace be upon them, were at the head of the truth front, the Prophet asked his soldiers: Who is willing to go to the field and bring down such and such a famous warrior of the enemy army? A young man from the Islamic army volunteered. The Prophet patted him on the head and bid him farewell. The Muslims also prayed for him, and he went to the battlefield, fought, and was killed. This is one type of being killed and fighting. Another type of fighting is when a person goes to the battlefield, the individuals of society are either in denial, unaware, avoiding, or standing against him. Even those who secretly admire him - and their number is small - do not dare to openly praise him.

In the Ashura incident of Imam Hussein (peace be upon him), even people like 'Abdullah ibn Abbas' and 'Abdullah ibn Ja'far,' who themselves are part of the Bani Hashim family and from this pure tree, do not dare to stand in Mecca or Medina, shout, and chant in the name of Imam Hussein (peace be upon him). Such a struggle is lonely, and a lonely struggle is the hardest struggle. Everyone is an enemy to the person. Everyone turns away from the person. In Imam Hussein's (peace be upon him) struggle, even some friends are indifferent. As he said to one of them: 'Come help me.' And instead of helping, he sent his horse to the Imam and said: 'Use my horse!'

Is there a greater loneliness than this and a more lonely struggle?! Then, in this lonely struggle, his dearest loved ones are sacrificed before his eyes. His sons, nephews, brothers, and cousins; these flowers of Bani Hashim are scattered and fall to the ground before him, and even his six-month-old infant is killed!

In addition to all these calamities, he knows that as soon as his pure soul departs from his body, his defenseless and unprotected family will be attacked. He knows that the hungry wolves will attack his young daughters, frighten their hearts, plunder their belongings, take them captive, and insult them. He knows that they will insult the noble daughter of the Commander of the Faithful (peace be upon him), Zainab the Great (peace be upon her), who is one of the prominent figures of the Islamic world. He knows all this.

Add to all this the thirst of himself and his family: the young children, thirsty. The little girls, thirsty. The elderly, thirsty. Even the nursing infant, thirsty. Can you imagine how difficult this struggle is? Such a noble, pure, and enlightened human being, whom the angels of heaven race to witness his manifestation and long to be blessed by seeing Hussein ibn Ali (peace be upon him); a human being whom the prophets and saints long for his position, is martyred in such a struggle and with such intensity and hardship. The martyrdom of such a personality is a magnificent event. Which human being is there whose emotions are not wounded by this event?! Which human being is there who knows and understands this event and does not become attached to it?

This is the same gushing spring that started from the noon of Ashura; from the very moment that Zainab the Great (peace be upon her) - according to a narration - went to the 'Tale Zainabiyya' and addressed the Prophet, saying: 'O Messenger of God, peace be upon you! The angels of heaven, this is your Hussein, covered in blood, with severed limbs, stripped of his garments and cloak.' She began reciting the elegy of Imam Hussein (peace be upon him) and loudly narrated the event; an event they wanted to keep hidden. The noble sister of the Imam, whether in Karbala, Kufa, or Sham and Medina, loudly narrated the Ashura incident. This spring began to gush from that day and continues to gush to this day. This is the Ashura incident.

There is a time when someone is deprived of a blessing and is not questioned about the blessing not had. But there is a time when someone is endowed with a blessing and is questioned about the blessing possessed. One of the greatest blessings is the memory and remembrance of Hussein ibn Ali (peace be upon him), meaning the blessing of mourning gatherings, the blessing of Muharram, and the blessing of Ashura for our Shia community. Unfortunately, our non-Shia Muslim brothers have not availed themselves of this blessing. But they can benefit from this blessing, and it is possible. Of course, some non-Shia Muslims in various places have the mention of Muharram and Ashura. But it is not as prevalent among them as it should be; whereas it is prevalent among us.

Now that the mention of Muharram and Ashura and the memory and remembrance of Imam Hussein (peace be upon him) is prevalent among us, how should this mention and remembrance and the gatherings of commemoration be utilized, and what is the gratitude for this blessing? This is the question I want to pose, and you should answer.

This great blessing connects hearts to the source of the gushing of Islamic faith. It does what it did throughout history, and the ruling oppressors feared Ashura and were apprehensive of the luminous grave of Imam Hussein (peace be upon him). The fear of the Ashura incident and its martyrs started from the time of the Umayyad caliphs and continued to our time, and you saw an example of it during our own revolution. When Muharram arrived, the reactionary, infidel, corrupt, and decadent Pahlavi regime saw that its hands were tied and it could not do anything against the revolutionary Ashura-loving people. In fact, the officials of that regime attributed their inability to the arrival of Muharram. In the reports left from that infamous regime, there are indications, even explicit statements, showing that they were completely confused with the arrival of Muharram. Our great Imam, may God sanctify his soul, that wise, sharp-sighted, religiously knowledgeable, worldly knowledgeable, and humanly knowledgeable man, understood well how to use this incident to advance the goal of Imam Hussein (peace be upon him) and did so.

Our great Imam presented Muharram as the month in which blood triumphs over the sword, and by the blessing of Muharram, with this analysis and logic, he made blood triumph over the sword. This is one example of the manifestations of the blessing of the month of Muharram and the gatherings of remembrance and commemoration of Imam Hussein (peace be upon him) that you witnessed. Therefore, both the people and the clergy must utilize this blessing. The people's use is to become attached to the mourning gatherings of the Master of Martyrs (peace be upon him) and to establish these gatherings as much as they can at various levels. People should participate in the mourning gatherings of Hussein sincerely and for benefit, not for passing time, or in a common way, just for the sake of otherworldly reward, which they do not even know where this otherworldly reward comes from.

Certainly, participating in these gatherings has otherworldly reward; but what is the reason and direction for the otherworldly reward of mourning gatherings? Certainly, it is related to a direction that if it is not there, there is no reward either. Some people are not aware of this point. Everyone should participate in these gatherings, appreciate the mourning gatherings, benefit from these gatherings, and spiritually and emotionally use these gatherings as a means to create a stronger connection and attachment between themselves and Hussein ibn Ali (peace be upon him), the family of the Prophet, and the spirit of Islam and the Quran. This is one of the duties related to the people in this regard.

As for the duties of the clergy, the matter is more difficult. Because the essence of mourning gatherings is that a group gathers, and a cleric, by being present among them, establishes mourning so that others benefit from his establishment of mourning. How will a cleric establish mourning? This is my question to all those who feel responsible for such a matter. In my opinion, the mourning gatherings of Hussein should have three characteristics:

The first characteristic should be that such gatherings increase love for the Ahl al-Bayt (peace be upon them). Because the emotional relationship is a very valuable relationship. You, the clergy, should ensure that the love of the participants in these gatherings increases day by day towards Hussein ibn Ali (peace be upon him), the family of the Prophet, and the sources of divine knowledge. If you, God forbid, create a situation in these gatherings where the listener or the individual outside that environment does not emotionally get closer to the Ahl al-Bayt (peace be upon them), but rather feels distance and aversion, not only have such gatherings lost one of their greatest benefits, but in a sense, they have also been harmful. Now, you who are the founder or speaker of such gatherings, see what you can do to ensure that people's emotions, as a result of attending these gatherings, increase day by day towards Hussein ibn Ali (peace be upon him) and the family of the Prophet (peace be upon them).

The second characteristic that should exist in these gatherings is that people should gain a clearer and more explicit understanding of the Ashura incident. It should not be that we go to the pulpit or give a speech in the gathering of Hussein ibn Ali (peace be upon him), but the topic of the speech makes the audience of that gathering, whether young or old, male or female, thoughtful and contemplative - which is very common in our society today and is one of the blessings of the revolution - think: 'We came to this gathering and cried; but for what? What was the matter? Why should we cry for Imam Hussein (peace be upon him)? Why did Imam Hussein (peace be upon him) come to Karbala and create Ashura?' Therefore, as a preacher or speaker, you should address topics that answer such questions. There should be an understanding of the Ashura incident in individuals. If in the elegy recitation and speech or other statements made by you, there is no enlightening point or at least a hint to this meaning, one of the three pillars mentioned will be lacking and incomplete. That is, the mentioned gathering may not provide the necessary benefit, and it may even, God forbid, cause harm in some cases.

The third necessary characteristic in these gatherings is the increase of faith and religious knowledge in people. In such gatherings, points about religion should be presented that lead to increased faith and knowledge in the listener and audience. That is, the speakers and preachers should include a correct admonition, a correct hadith, a part of instructive history, the interpretation of a Quranic verse, or a statement from a great Islamic scholar in their speeches and convey it to the participants in these gatherings. It should not be that when we go to the pulpit, we engage in some rhetoric and talk, and if we mention something, it is a weak point that not only does not increase faith but also weakens the faith of the listeners. If this happens, we have not achieved the intended benefits and objectives of the mentioned gatherings.

Unfortunately, I must say that sometimes such cases are seen. That is, sometimes a speaker in a gathering narrates something that is weak in terms of reasoning and the basis of rational or transmitted evidence, and in terms of impact on the mind of a discerning and logical listener, it is destructive. For example, in a book, some things are written that we have no reason to believe they are false and lies. They may be true, they may be false. If you state those things - even if it is not certain they are contrary to reality - and by hearing them, your listener, who is a young student or a student or a warrior or a revolutionary - and thanks be to God, the revolution has opened and enlightened minds - questions and issues arise about religion, and problems and knots are created, you should not say those things. Even if it had a correct document; because it leads to misguidance and deviation, you should not narrate it; let alone that most of these things mentioned in some books do not have a correct document. Someone hears something from someone else, based on this, that I was in such and such a place on such and such a trip, and such and such an event happened. The speaker says such a thing based on a document or without a document. The listener believes it and writes it in a book, and this book reaches you and me. Why should you and I narrate something that cannot be justified in a large gathering for discerning and aware minds?! Is it necessary for a person to read and narrate everything written everywhere?!

Today, the minds of the country's youth - from girls and boys to men and women, and even non-youths - are open. If yesterday - before the revolution - the young students had this characteristic, today it is not exclusive to them, and everyone looks at issues with insight and discernment and wants to understand. A significant part of the cultural incident in our society today is that they are exposed to doubts. That is, the enemies cast doubts. Not even the enemies; those who deny my and your thought cast doubts. Can it be said that anyone who does not accept our thought should be mute, not speak, and not cast any doubt? Can it be said this way? Anyway, they speak, spread things, create doubts, and make doubts. The important thing is that what you say should be a remover of doubt and not increase it.

Some individuals, without paying attention to this important responsibility, go to the pulpit and say something that not only does not untie a knot in the listener's mind but also adds knots to his mind. If such an event occurs and we say something on the pulpit that causes ten young people, five young people, or even one young person to doubt religion and then leave our speech and go, and we do not know him, how can it be compensated later? Is it even compensable? Will God forgive us? The matter is difficult.

In the mourning gatherings of the month of Muharram, these three characteristics must exist: 1. It should increase emotion towards Hussein ibn Ali and the family of the Prophet, peace be upon them. (The emotional connection and bond must be strengthened.) 2. It should give the listener a clear and explicit view of the Ashura incident. 3. It should create knowledge and faith about religious knowledge - even in a small way. We do not say that all pulpits should have all these characteristics and address all topics; no. If you narrate a correct hadith from a reliable book and interpret it correctly, it suffices. Some preachers sometimes embellish a hadith so much that its original meaning is lost. If you correctly interpret a correct hadith for your listener, it may have a significant part of what we want. When you think and study a reliable expression about a Quranic verse; refine it and explain it to the listener, the purpose is achieved. If for the mention of the tragedy, you open the book 'Nafas al-Mahmoom' by the late 'Muhaddith Qummi' and read from it, it is moving for the listener and creates the same fervent emotions. What is the need for us to, in our imagination, do something for the decoration of the gathering that the original mourning gathering is distanced from its real philosophy?!

I am truly afraid that, God forbid, in this era, which is the era of the appearance of Islam, the emergence of Islam, the manifestation of Islam, and the manifestation of the thought of the Ahl al-Bayt, peace be upon them, we may not be able to fulfill our duty. Some actions bring people closer to God and religion. One of those actions is these traditional mourning ceremonies that cause people to become closer to religion. This is why the Imam said, 'Hold traditional mourning ceremonies,' because of this closeness. Sitting in mourning gatherings, reciting elegies, crying, beating one's chest, and organizing mourning processions and groups are things that stir public emotions towards the family of the Prophet and are very good. In contrast, there are some actions that, by engaging in them, some people turn away from religion.

I am very sorry to say that in the last three or four years, some actions related to the mourning ceremonies of the month of Muharram have been seen that hands have wrongly promoted in our society. They introduce and promote actions that create questions for anyone who observes them. For example, in ancient times, it was common among the common people to lock themselves on the days of mourning! Of course, after a while, the greats and scholars prohibited it, and this wrong custom was abolished. But again, they have started promoting this custom, and I heard that some people, here and there in this country, lock themselves! What is this wrong action that some people do?!

Hitting oneself with a sword is the same. Hitting oneself with a sword is also one of the wrong actions. I know some will say: 'It would have been better if so-and-so did not mention the sword.' They will say: 'What do you have to do with hitting oneself with a sword? Let them do it!' No; it is not possible to remain silent in the face of this wrong action. If they had promoted hitting oneself with a sword in the way they have in the last four or five years after the war, during the blessed life of the Imam, may God sanctify his soul, he would have certainly stood against this issue. It is a wrong action for some to take a sword and hit themselves on the head and spill blood. They do this for what purpose?! Where is this action mourning?! Of course, hitting oneself on the head is a sign of mourning. You have often seen people who, when a calamity befalls them, beat their heads and chests. This is a sign of ordinary mourning. But where have you ever seen someone, because of the calamity of their dearest loved ones, hit their brain with a sword and let blood flow from their head?! Where is this action mourning?! Hitting oneself with a sword is a fabricated tradition. It is something that is not related to religion, and without a doubt, God is not pleased with it. The scholars of the past were constrained and could not say 'this action is wrong and contrary.' Today is the day of the rule of Islam and the day of the manifestation of Islam. We should not do anything that makes the superior Islamic community, meaning the community of the lovers of the Ahl al-Bayt, peace be upon them, who are honored by the sacred name of the Awaited Savior, may our souls be sacrificed for him, by the name of Hussein ibn Ali, peace be upon him, and by the name of the Commander of the Faithful, peace be upon him, be introduced to the Muslims and non-Muslims of the world as a group of superstitious and illogical people. I truly thought about it and saw that I could not refrain from informing our dear people about this matter - hitting oneself with a sword - which is certainly a wrong and an innovation. Do not do this action. I am not pleased. If someone pretends to want to hit themselves with a sword, I am not pleased with them in my heart. I am saying this seriously. There was a time when a few people gathered in a corner and engaged in hitting themselves with a sword away from public view, and their action was not a display - in the sense that it is today. No one cared about the good or bad of their action because it was done in a limited circle. But when it is intended that several thousand people suddenly appear on a street in Tehran or Qom or the cities of Azerbaijan or the cities of Khorasan and hit themselves on the head with a sword, this action is certainly wrong. Imam Hussein, peace be upon him, is not pleased with this meaning. I do not know which tastes and from where these strange and contrary innovations are introduced into our Islamic and revolutionary society?!

Recently, another strange and unfamiliar innovation has been created in the matter of pilgrimage! In such a way that when they want to visit the holy graves of the Imams, peace be upon them, they enter the courtyard and lie on the ground and crawl to the shrine! You know that the holy grave of the Prophet, peace be upon him, and the holy graves of Imam Hussein, Imam Sadiq, Musa ibn Ja'far, Imam Reza, and the rest of the Imams, peace be upon them, were visited by all people, including the great scholars and jurists, in Medina, Iraq, and Iran. Have you ever heard that one of the Imams, peace be upon them, or the scholars, when they wanted to visit, crawled from the courtyard to the shrine?! If this action was commendable and recommended and appeared good, our greats would have done it. But they did not. It was even reported that the late Ayatollah al-Uzma Mr. Boroujerdi, may God have mercy on him, that great scholar and strong, deep, and open-minded jurist, prohibited kissing the threshold, even though it might be recommended. The recommendation of kissing the threshold is probably mentioned in the narration. It is in the prayer books. I think there is a narration for kissing the threshold. Even though this action is recommended, he said, 'Do not do it, lest the enemies think we are prostrating; and do not create a slander against the Shia.' But today, when some people enter the holy courtyard of Ali ibn Musa al-Reza, peace be upon him, they throw themselves to the ground and crawl two hundred meters to reach the shrine! Is this action correct? No; this action is wrong. It is an insult to religion and pilgrimage. Who spreads such innovations among the people? Could this also be the work of the enemy?! Tell these things to the people and enlighten the minds.

Religion is logical. Islam is logical, and the most logical part of Islam is the interpretation that Shia has of Islam; a strong interpretation. Shia theologians, each in their time, shone like a bright sun, and no one could say to them, 'Your logic is weak.' These theologians, whether from the time of the Imams, peace be upon them - like 'Mu'min Taq' and 'Hisham ibn Hakam' - or after the Imams, peace be upon them - like 'Bani Nawbakht' and 'Sheikh Mufid' - and in later times - like the late 'Allama Hilli' - were numerous. We are people of logic and reasoning. Look at the strong argumentative books written about Shia issues! The books of the late 'Sharaf al-Din' and also 'al-Ghadir' by the late 'Allama Amini' in our time are full of reasoning, reinforced concrete, and solid. Is this Shia or the topics and subjects that not only lack reasoning but are 'most similar to superstition'?! Why are these introduced?! This is a great danger that in the world of religion and religious knowledge, the guardians of belief must be aware of.

I said: Some people, when they hear this, will surely say out of concern, 'It would have been better if so-and-so had not said this today.' No; I had to say this. I have to say this. My responsibility is greater than others. Of course, you gentlemen should also say this. You gentlemen should also say it. Our great Imam was a trailblazer who, whenever he observed a deviation in a point, he would express it with full power and without any consideration. If these innovations and wrongs were present or reached this prevalence during that great man's time, he would undoubtedly have said it. Of course, some who are attached to these issues will be hurt that why so-and-so treated the subject of our interest with such unkindness and mentioned it in this tone. They too, of course, are mostly sincere and honest and without ulterior motives; but they are mistaken. The great duty that you clergy and scholars, wherever you are, must undertake is what was mentioned. The mourning gathering of Hussein, peace be upon him, is a gathering that should be a source of knowledge; a place for the gushing of those three characteristics that we mentioned.

We hope that the Almighty God will grant you success. Pursue and express what pleases the Lord with power, courage, effort, and diligence, and God willing, fulfill your duty.

Peace be upon you and God's mercy and blessings.