Pearls and Corals (lu’lu Wa Marjaan) Treatise On the Condition of Sincerity Required By Religious Speakers

INTRODUCTION

Making the believers cry and mourn over the calamities that befell Imam Ḥusayn (as) and the rest of the members of the Holy Household (as), by reciting eulogies, narrating their hardships and carrying out other relevant acts that have not been prohibited by the religious canonical law (shari'ah), is a form of worship. It is a worship that has not only been praised, but rewards and remuneration have also been ordained for it. It has been narrated in the book Kāmil al-Ziyarāt that Imam al-Ṣadiq (as) said to 'Abdullah ibn Ḥammad Baṣri:

“I have heard that in the middle of the month of Sha'bān, some people from the suburbs of Kufa – and other cities – go to him (meaning al-Ḥusayn) and their ladies lament over him, the reciters recite poems about him, the speakers narrate his story, the lamenters lament over him and the poets recite eulogies about him.” I ('Abdullah) replied, “Yes, may I be sacrificed upon you! I have seen some of that which you described.” The Imam said: "Praise be to Allah, who appointed some people to benefit from us, extol us and recite eulogies about us. And (praise be to Allah) who has made some of our enemies slander our Shi'a for their nearness to us while other enemies insult them and condemn their actions." 4

In 'Uyūn al-Akhbār of Sheikh al-Ṣadūq, it has been narrated from Imam al-Riḍa (as) who said to Ḥasan ibn 'Ali ibn Faḍḍhāl:

"Whoever remembered our tragedy and cried and made others cry, his eyes will not shed tears on the day all eyes will be shedding tears." 5

In the books Kāmil al-Ziyarāt, Thawāb al-'Amāl and al-Amāli, it has been recorded that Imam al-Ṣadiq (as) said to Abu 'Umāra Munshid6 :

"Anyone who recites poetry about Imam Ḥusayn (as) and makes fifty people cry, paradise is for him. Anyone who recites poetry about Imam Ḥusayn (as) and makes forty people cry, paradise is for him. Anyone who recites poetry about Imam Ḥusayn (as) and makes thirty people cry, paradise is for him. Anyone who recites poetry about Imam Ḥusayn (as) and makes twenty people cry, paradise is for him. Anyone who recites poetry about Imam Ḥusayn (as) and makes ten people cry, paradise is for him. Anyone who recites poetry about Imam Ḥusayn (as) and makes one person cry, paradise is for him. Anyone who recites poetry about Imam Ḥusayn (as) and weeps will be rewarded with paradise. Anyone who recites poetry about Imam Ḥusayn (as) and tries to weep, will be rewarded with paradise." 7

Furthermore, in Kāmil al-Ziyarāt, it has been recorded that Imam al-Ṣadiq (as) said to Abu Harūn Makfūf8 :

"O Abu Harūn! If one recites an elegy about Ḥusayn (as) and makes ten people weep, paradise is for him." Then the Imam kept decreasing the number of people one by one until he reached one person and then said: "If one recites an elegy about Imam Ḥusayn (as) and makes one person weep, paradise is for him." 9

In the same book10 and as well as in Thawāb al-'Amāl it has been recorded that Imam al-Ṣadiq (as) said to Abu Harūn:

"If one recites an elegy about Ḥusayn (as) and weeps and makes ten people weep, paradise is for them. If one recites an elegy on Imam Ḥusayn (as) and weeps and makes five people weep, paradise is for them. If one recites an elegy on Imam Ḥusayn (as) and weeps and makes one person weep, paradise is for them." 11

Also in the same book and in Thawāb al-'Amāl, Sheikh Ṣadūq has recorded that Imam al-Ṣadiq (as) said to Ṣāliḥ ibn 'Uqba:

"Whoever recites a verse of poetry about Ḥusayn (as) and weeps and makes ten people weep, paradise is for them. Whoever recites a verse of poetry about Ḥusayn (as) and weeps and makes nine people weep, paradise is for them." Then he reduced the numbers until he said: "Whoever recites a verse of poetry about Ḥusayn (as) and weeps - (and the narrator says that he thinks the Imam (as) said: or he makes a sad face) - paradise is for him." 12

Sayyid 'Ali ibn Tāūs in his book Lahūf, has said:

“It has been reported from the progeny of the Prophet (pbuh) that: "Whoever weeps over us and makes one-hundred people weep, paradise is for him. And whoever weeps over us and makes fifty people weep, paradise is for him. And whoever weeps and makes thirty people weep, paradise is for him. And whoever weeps and makes ten people weep, paradise is for him. And whoever weeps and makes one person weep, paradise is for him." 13

In Rijal al-Kashi, it has been recorded that after Ja'far ibn 'Affān had recited poetry regarding the calamities that befell Imam Ḥusayn (as) in the presence of Imam Ṣadiq (as) and had made him (as) cry, the Imam said:

"Allah (swt) has made paradise obligatory for you O Ja'far, with all that is within it and He (swt) has forgiven you." Then he (as) said: "O Ja'far, do you want me to say more for you?" He said: "Yes, my master." He (as) said: "There is no one who recites poetry for Ḥusayn (as) and cries and makes other cries through it, except that Allah (swt) makes heaven obligatory for him and forgives him." 14

The above narrations should suffice as a testimony to our claim that this act is indeed a worship. When all the narrations are combined, it can be understood that making others mourn by means of reciting poetry or through other means, is a way of getting closer to Allah (swt), seeking His (swt) forgiveness, attaining salvation on the Day of Judgement and achieving eternal pleasure in Heaven. This is a form of worship that existed during the time of the Imams (as) and continued on after them. Stories and anecdotes regarding it being performed are readily available in the books of narration and obituaries.

This group of believers (i.e. those who recite and make others mourn) was not known by any specific title, until the intelligent and inquisitive Mullah Ḥusayn Kashifi, who lived around the year 900 Ḥijri, compiled a book titled Rawḍa al-Shuhada. People began reciting from this book in religious gatherings with zeal, and since it was a very eloquent and difficult book, not everyone could develop the skills to recite from it. Instead, only a few talented individuals were able to recite from it in the mourning ceremonies. Thus, these individuals became famously known as Rawḍah-khwān, meaning those individuals who recited from the book Rawḍa al-Shuhada.

Thenceforth, they started to recite from other books and also off by memory, but the title of rawdah-khwān fixated itself upon them. Over the course of time, the work of this group of individuals increased, but their original purpose which was to make others cry, became subject to the addition of many different stories, anecdotes, poetries, exaggerated merits, detrimental sermons and other minor issues. Subsequently, the recitation of the elegies became such a special and stellar task that one of the scholars said as a joke: "In this day and age, rawḍah-khawāni has entered the field of sciences and has developed a specific know-how, and for its definition we can define it by saying:

It is a science that deals with discussing the incidents that occurred with the bodies of the martyrs and other matters that relate to them."

In regards to this skill of recitation, knowledgeable scholars and even those devoid of knowledge have compiled books and treatises with great order and prose which have been published in Arabic, Farsi, Turkish and Hindi. The Shi'a are selfless in spending from their wealth and helping out tirelessly in order to organize these gatherings of mourning, which are led by the reciters.15

These people, besides attaining the rewards of the Hereafter, have also witnessed innumerable blessings and bounties in their health, wealth and off-spring. So for this very reason, those who fall short in other cases of giving charity and financial spending - albeit it be obligatory - and even if they do give, it is not with the same zeal and desire, in this specific case (of organizing mourning ceremonies), they tend to help out with great zeal and love. They show great character and desire, and put their wealth and health on the line. But the service offered by the reciter, who is the pillar of this noble gathering, is greater and more honourable than the services of all those who helped organized this gathering. This is because the reciters, as has been highlighted in the narrations quoted previously, are included in a category of people who have been promised forgiveness and heaven. They are also considered to be within a group of those who help other believers in doing good, assist them in remaining righteous and in doing acts that are beneficial. They are a group in regards to whom Allah (swt) has said in His Noble Words تَعَاوَنُوا عَلَى الْبِرِّ وَالتقْوَ ى :16

Hence, according to the many relevant narrations, they will attain rewards alongside all the listeners, mourners and organizers. They will be considered participants in the gathering, and in fact will be counted amongst the special helpers and honourable servants of the Imam (as). Therefore they hold a great, respected and lofty position and status, and it is admissible that they feel honoured over other Shi'a.

Nevertheless, attaining this great rank and entering the group of those who have been aforementioned, is reliant upon certain conditions, of which two are of great importance. The non-existence of either one of them, will render one's struggle useless, their pain fruitless, and their hardship resultless. Their names will be removed from the register of those special ones, or sometimes they will not be added to it at all. Rather, by not meeting these two conditions, their names - God Forbid - will be added to the register of tradesmen, or in the register of liars, or in the register of those who commit treachery, inflict harm or are pagans. As a consequence, despite performing this beautiful act of worship, they will not receive the benefit of their servitude to Allah (swt) and of being service to the Holy Prophet (pbuh) and the Imams (as).

Thus, every reciter who has decided to enter the ranks of these special ones and attain a lofty position, a status of greater degrees, endless rewards, and untainted honour - regarding which the reward has been ordained and the Imams (as) have given a promise for it - it is necessary that before becoming occupied in this work, they should fulfill these two conditions. After attaining them and while possessing them, one should measure themselves with confidence on the scale of justice, which

is in the capable hands of the steadfast scholars and the guardians of the clear canon law. This is so that the guile of Satan and the dangers of the ego - which are numerous - that makes falsehood appear as the truth, and robes errors with the cloth of righteousness, are unbuckled and one does not throw themselves into a great catastrophe.

These two conditions are sincerity and honesty. These two conditions are the two steps of the pulpit that one climbs up on, and if both or even one of them are not correct or without defect, one will fall face first and will be completely deprived of the blessings of reciting from the pulpit. The explanation of these two conditions will be covered within the next two chapters, God Willing.17