Iqna' al-la'im 'ala iqamat al-ma'atim (book)
 | |
| Author | Sayyid Muhsin al-Amin |
|---|---|
| Language | Arabic |
| Subject | Mourning for Imam al-Husayn (a) |
| Genre | Historical, Narrative, Analytical |
| Publisher | Mu'assasat al-Ma'arif al-Islamiyya |
Publication date | 1418/1997-98 |
| Pages | 420 |
Iqnāʿ al-Lāʾim ʿalā Iqāmat al-Maʾātim (Arabic: إقناعُ اللّائم عَلی إقامة المَآتِم) is a book by Sayyid Muhsin al-Amin (d. 1371/1952) on the necessity of mourning for Imam al-Husayn (a) and the correct way of doing it. Al-Sayyid Muhsin al-Amin wrote this book as part of his efforts to reform Husayni Rituals. the author response to questions and objections regarding the principle of mourning, providing numerous historical and narrative examples to support its validity and value, while also highlighting the many benefits of mourning for Imam al-Husayn (a).
Author
Sayyid Muhsin b. Sayyid 'Abd al-Karim al-Amin al-'Amili (b. 1284/1867 – d. 1371/1952) was a Shi'a jurist, man of letters, and biographer from Jabal Amil, Lebanon.[1] He studied in Najaf and attained the rank of Ijtihad.[2] A'yan al-Shi'a is his significant work, an encyclopedia introducing Shi'a scholars and notables. To gather sources for research and writing, he traveled to places such as Syria, Jordan, Palestine, Egypt, Iraq, and Iran.[3] He passed away in Damascus in 1371/1952 and was buried in the southeast of Damascus, in front of the great gate of the Shrine of Lady Zaynab (a).[4]
Motivation for Writing
In this book, Sayyid Muhsin al-Amin explains the necessity of mourning for Imam al-Husayn (a) and the correct manner of doing it. He stated that his motivation for writing the book was to answer certain questions and criticisms regarding the holding of mourning ceremonies for Imam al-Husayn (a). Iqna' al-la'im is a rebuttal to an article in the magazine al-Dhakhra al-Islmiyya written by Ahmad Surkati al-Ansari al-Sudani.[5] After writing about the propriety of mourning for Imam al-Husayn (a), al-Amin dedicates chapters to answering the raised claims.[6]
Content
The book is divided into several chapters:
- Chapter One: Grief and Weeping over the Martyrdom of Imam al-Husayn (a): In this chapter, the evidence for the permissibility and preference of weeping in mourning for Imam al-Husayn (a) is stated. Al-Amin first cites the Principle of Ibaha (permissibility), stating that as long as mourning does not involve a prohibited act (haram), It is permitted.[7] then, he recounts natural events after Ashura that indicated God's wrath, such as the reddening of the sky and the weeping of stones.[8] He mentions numerous examples of the weeping of prophets, Prophet Muhammad (s), and the Imams (a).[9] He also cites narrations in which the Imams (a) recommended mourning and weeping on the day of Ashura.[10]
- Chapter Two: Composing Poetry and Elegies for the Dead: This chapter mentions numerous elegies composed during the Prophet's (s) lifetime and after his demise. It also cites the poems of the Companions, the Tabi'un, and Muslims after them regarding their calamities as evidence for the permissibility and preference of elegy recitation. Elegies by the companions and poems in praise of Imam al-Husayn (a) and his companions are mentioned in this chapter.[11]
- Chapter Three: Honoring the Deceased: Al-Sayyid Muhsin al-Amin treats honoring the dead as the practice of the rational people (Sirat al-'Uqala') and mentions examples from other cultures. He cites the Messenger of God 's (s) honoring of Hamza b. Abd al-Muttalib, the Lady Fatima's (a) elegy on the Demise of the Prophet (s), and similar behavior of other Companions.[12]
Sayyid Muhsin al-Amin expresses his motivation as follows: What compelled us to compile this book is that some people criticize us for holding such gatherings, or they think that holding mourning gatherings for Husayn is unnecessary, or they say: 'What is the meaning of reminding everyone every year of an issue that passed more than a thousand and several hundred years ago?' Of course, such words and ways of thinking stem from negligence or are the result of feigning ignorance regarding the benefits that result from holding such gatherings and mourning ceremonies. Some of these individuals even go to extremes in criticizing Husayn's mourning gatherings, saying: 'Yazid killed Husayn only once, but you kill Husayn every year—by recalling the event of Karbala and Ashura Some also say: 'Bad deeds and crimes should not be recalled; rather, one should act so that they are consigned to oblivion.' Others claim that recalling the Event of Karbala and Ashura and the crimes inflicted upon the Ahl al-Bayt (a) lowers their status and rank. Perhaps some—in their own assumption—consider holding such gatherings as innovation (bidʿa) in religion, while closing their eyes to many reprehensible and ugly innovations that make the face of religion appear undesirable and make its beauties and virtues appear ugly.
Tarikh al-ya'qubi, PP. 368-9
- Chapter Four: Participating in Mourning Gatherings and Expressing Grief: In a short chapter, he cites several narrations regarding the Prophet's (s) action upon hearing the news of the Martyrdom of Ja'far and Abd Allah b. Rawaha, as well as about the reciters (Qurra').[13]
- Chapter Five: Charity for the Dead and Donating its Reward to Them: In this chapter, as in previous ones, narrations primarily from Sunni sources are cited to support the claim.[14]
- Chapter Six: Religious and Worldly Benefits of Holding Gatherings for Imam al-Husayn (a): Al-Amin first refers to the practice of rational people in holding annual memorials for great figures. He then explains the benefits of holding annual mourning gatherings. Sympathy and consolation with the Prophet (s) and his family, supporting and keeping the Truth alive, humiliating and destroying falsehood , recognizing moral virtues and praiseworthy attributes and encouraging them, as well as learning the Qur'an, history, and other teachings in these gatherings, mentioning reports and preserving the history of Ashura, ensuring this event is not forgotten, softening the heart and strengthening the sense of sympathy and compassion, receiving preaching and guidance, encouragement of Enjoining the Good and Forbidding the Evil, the gathering of believers and the social benefits of such assemblies, creating a base for the tabligh and introducing religion to others, and consoling believers in their own calamities are among the benefits Sayyid Muḥsin al-Amin lists for holding the mourning of Imam al-Husayn (a).[15]
- Chapter Seven: Secrets of the Martyrdom of Imam al-Husayn (a) in the Words of Monsieur Marbin the German and Dr. Joseph the Frenchman: In this chapter, al-Sayyid Muhsin al-Amin quotes two short treatises from two European researchers.[16]
- Chapter Eight: Summary of the Book: In this chapter, he briefly mentions the conclusion of the previous discussions and fleetingly raises and refutes the objections of the Sudanese critic (Surkati).[17]
Publication and Translation
This book was first published in 1344/1925-26 in Sidon (Saida) by Matba'at al-'Irfan. It was republished in 1418/1997-98 by the efforts of Mahmud Badri at the Islamic Teachings Institute (Mu'assasat al-Ma'arif al-Islamiyya) in Qom.
Notes
- ↑ Amīn, *Aʿyān al-Shīʿa*, vol. 10, p. 333.
- ↑ Amīn, *Aʿyān al-Shīʿa*, vol. 10, pp. 333-334, 341, 351-352; Ḥammūd, *Al-Rajul wa l-ʿaqīda*, pp. 117-118.
- ↑ Sharīf Rāzī, *Ganjīna-yi dānishmandān*, vol. 1, p. 247; Faḍlallāh, *Al-Sayyid Muḥsin al-Amīn*, pp. 166-168.
- ↑ Amīn, *Aʿyān al-Shīʿa*, vol. 10, p. 383.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, p. 46.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, p. 46.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, p. 53.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, pp. 54-86.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, pp. 86-182.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, pp. 182-213.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, pp. 188-218.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, pp. 291-300.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, pp. 303-304.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, pp. 291-300.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, pp. 313-318.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, pp. 329-357.
- ↑ Amīn, *Iqnāʿ al-lāʾim*, pp. 361-368.
References
- Amīn, Sayyid Muḥsin al-. *Aʿyān al-Shīʿa*. Beirut, Dār al-Taʿāruf, 1403 AH.
- Amīn, Sayyid Muḥsin al-. *Iqnāʿ al-lāʾim ʿalā iqāmat al-maʾātim*. Qom, Muʾassasat al-Maʿārif al-Islāmiyya, 1418 AH.
- Faḍlallāh, Muḥammad Ḥusayn. *Al-Sayyid Muḥsin al-Amīn*.
- Group of Authors. *Jadal wa mawāqif fī l-shaʿāʾir al-Ḥusayniyya*. Beirut, Dār al-Hādī, 1428 AH.
- Ḥammūd, Ḥasan. *Al-Rajul wa l-ʿaqīda*.
- Sharīf Rāzī, Muḥammad. *Ganjīna-yi dānishmandān*. Tehran, Islāmiyya, 1352 Sh.