Honourable Professor, in this text you seem to be subtly covering up ʿUmar’s actions toward the Ahl al-Bayt, in order to put an end once and for all to the question of cursing ʿUmar.
A few questions arise. Was ʿUmar one of the Prophet’s Companions, but then, after the Prophet’s death, did he stray from the right path, so that we may curse him? And are those who sow discord in religious matters among the hypocrites—and, according to God’s command, is the abode of the hypocrites not Hell?
**Eid al-Zahra**
What do you know about the ninth of Rabiʿ al-Awwal, known as Eid al-Zahra?
Before the Revolution, ceremonies such as “ʿUmar-kushan” were held: people paraded an effigy called ʿUmar through the streets and neighbourhoods, then set it on fire. This custom was banned after the Revolution, but celebratory gatherings continued. Vulgar remarks and abuse, presented as cursing ʿUmar, are still common at these events. Such conduct is beneath the dignity of a Muslim, let alone a Shiʿi. Moreover, a false interpretation of the hadith about the “lifting of the pen” has been used to justify reprehensible acts. This day, and the deplorable, irrational behaviour of some people, therefore need to be addressed.
One event associated with this day is the killing of ʿUmar ibn Saʿd, the commander of the wicked army at Karbala, by al-Mukhtar al-Thaqafi. This has mistakenly been taken to mean that the day marks the death of ʿUmar ibn al-Khattab, and celebrations known as “ʿUmar-kushan” are held. However, according to both Shiʿi and Sunni scholars, the second caliph died on the twenty-sixth of Dhu al-Hijjah.
Quite apart from the question of the date of the second caliph’s death, is the conduct displayed on this day by Shiʿis and those who merely pose as Shiʿis worthy of a Shiʿi—and, more importantly, of the Ahl al-Bayt, who say, “Call people to us through your actions”? On the other hand, ʿUmar ibn al-Khattab is respected by Sunnis as the second caliph. And, according to the Book of God and the Sunnah, insulting the sacred beliefs and convictions of others is forbidden.
In verse 108 of Surat al-Anʿam, God says:
« ولا تسبوا الذین یدعون من دون الله فیسبوا الله عدوا بغیر علم ۗ کذلک زینا لکل أمه عملهم ثم إلى ربهم مرجعهم فینبئهم بما کانوا یعملون »
The sacred beliefs of the polytheists are not to be insulted, because they, in turn, insult the true and rightful sacred beliefs of Muslims.
Likewise, in Sermon 206, the Commander of the Faithful, ʿAli (peace be upon him), says:
• و من کلام له (علیه السلام) و قد سمع قوما من أصحابه یسبون أهل الشام أیام حربهم بصفین:
(He said this when, during the Battle of Siffin, he heard some of his companions abusing the people of Syria:)
• إنی أکره لکم أن تکونوا سبابین، و لکنکم لو وصفتم أعمالهم و ذکرتم حالهم کان أصوب فی القول و أبلغ فی العذر، و قلتم مکان سبکم إیاهم اللهم احقن دماءنا و دماءهم و أصلح ذات بیننا و بینهم و اهدهم من ضلالتهم، حتى یعرف الحق من جهله و یرعوی عن الغی و العدوان من لهج به.
“I dislike your being people who curse others. But if you were to describe their deeds and speak of their condition, your words would be more accurate and your excuse more persuasive. Instead of cursing them, you should say: ‘O God, spare our blood and theirs, reconcile us with them, and guide them out of their error, so that those who are ignorant may recognise the truth, and those who persist in wrongdoing and aggression may turn back from it.’”
If you are a Muslim and a follower of the Commander of the Faithful, no insult or curse—even against an enemy—should pass your lips.
Look to history: the beginnings of such superstitious ceremonies date back to the Safavid era. They were introduced to divide Muslims and weaken the two great empires of Iran and the Ottomans. These divisions, together with such superstitions and the lack of security along the borders, led, during the Qajar period, to the people of Iran’s northeastern neighbours being taken captive and sold as slaves.
In his confessions, Abdolmalek Rigi said that when some of his men hesitated on the night of an attack, they would show them footage of Shiʿis cursing the caliphs to persuade them to kill Shiʿis. Even the insult to ʿAʾisha, the Prophet’s wife, on an English Shiʿi-posing website led to Shiʿis in an East Asian country being subjected to pressure and inhuman torture. Such conduct also keeps believers and the oppressed from learning the truth about this day, which they all await. It is incumbent on Shiʿis to make known to the world, through the example of ʿAli, the true meaning of this day: the guardianship of the Saviour of the End Times, or the Second Ghadir.
But the Truth About 9 Rabiʿ al-Awwal
The day the Prophet and the Infallibles celebrated as a festival, and for which Hudhayfa ibn al-Yaman quotes 72 names from Imam Ali (peace be upon him):
1. The day sorrow and grief are dispelled; the Second Ghadir.
2. The day the sins of the Shiʿa are lightened.
3. The day goodness is ordained for the believers.
4. The day the pen is lifted from the Shiʿa.
5. The day the edifice of disbelief and enmity is shattered.
6. The day of well-being.
7. The day of blessing.
8. The day the blood of the believers is avenged.
9. The Great Festival.
10. The day prayers are answered.
11. The day of the Greatest Gathering.
12. The day of fulfilling the covenant.
13. The day of the covenant.
14. The day black garments are cast off.
15. The day tyrants feel remorse.
16. The day the power of the adversaries is broken.
17. The day anxieties are banished.
18. The day of victory.
19. The day the deeds of the unbeliever are presented.
20. The day of God’s power.
21. The day the Shiʿa are forgiven their sins.
22. The day of their joy.
23. The day of repentance.
24. The day of turning back to God Most High.
25. The day of the Great Alms.
26. The Second Feast of Breaking the Fast.
27. The day the rebels are grieved.
28. The day the adversaries choke on their own spit.
29. The day the believers rejoice.
30. The festival of the Ahl al-Bayt.
31. The day the Children of Israel prevailed over Pharaoh.
32. The day the deeds of the Shiʿa are accepted.
33. The day of giving alms in advance.
34. The day rewards are multiplied.
35. The day the hypocrite is slain.
36. The day of the appointed time.
37. The day of the Ahl al-Bayt’s joy.
38. The day of witness.
39. The day of triumph over the enemy.
40. The day the foundations of misguidance are brought down.
41. The day the wrongdoer bites his fingers in regret.
42. The day of admonition.
43. The day of shame.
44. The day the believers’ hearts are comforted.
45. The day the hypocrites’ rule comes to an end.
46. The day the faithful are granted success.
47. The day believers are delivered from the evil of unbelievers.
48. The day of mutual support.
49. The day of boasting.
50. The day deeds are accepted.
51. The day of honoring and exalting.
52. The day of gifts and generosity.
53. The day of giving thanks to God Most High.
54. The day the oppressed are helped.
55. The day believers visit one another.
56. The day affection is shown to them.
57. The day divine mercies are attained.
58. The day deeds are purified.
59. The day secrets are revealed.
60. The day innovations are swept away.
61. The day major sins are abandoned.
62. The day the call to truth is proclaimed.
63. The day of worship.
64. The day of exhortation and counsel.
65. The day religious leaders submit.
From the names given to this day, we can understand that a momentous event takes place during this great celebration and festival—a day when God opens the gates of His mercy, as on the Night of Decree, and opens the door to repentance and forgiveness for the believers. Yet this event does not occur in the lifetime of any of the Infallibles. It is the day believers are delivered from the evil of unbelievers; the day of victory over the enemy; the day the foundations of misguidance are brought down; the day the wrongdoer bites his fingers in regret; the day the believers’ hearts are comforted; the day the hypocrites’ rule comes to an end; the day the blood of the believers is avenged; the day the faithful are granted success; the day black garments are cast off; the day the power of the adversaries is broken.
These hopes of the believers will be fulfilled with the advent of Imam al-Mahdi. The momentous event that inspires the believers with hope on this day is the guardianship and imamate of Imam al-Mahdi: the day promised to the believers and the oppressed.
« و نرید أن نمن علی الذین استضعفوا فی الأرض و نجعلهم أئمه و نجعلهم الوارثین (قصص 5)»
The appointed day on which Satan was given time to tempt humankind is also the day of Imam al-Mahdi’s advent, when he will kill Satan.
قال رب فأنظرنی إلى یوم یبعثون «36» قال فإنک من المنظرین «37» إلى یوم الوقت المعلوم «38» سوره حجر
(Satan) said, “My Lord, grant me respite until the day they are raised.” (God) said, “You are among those granted respite”—until the appointed time. (Surat al-Hijr)
With Satan’s death, people will no longer turn to major sins; this is why the day is called the Great Alms and the Second Feast of Breaking the Fast. No innovations will be introduced into religion.
When the blood of the martyrs of Karbala has been avenged and those responsible for the martyrdom of Fatima, the daughter of the Noble Prophet, have been punished, the believers will cast off their black garments.
But what did celebrating this guardianship and imamate look like in the practice of the Infallibles (peace be upon them)?
Wearing new clothes, preparing and eating delicious food, giving gifts, visiting one another, inviting a eulogist to recite praises, and worshipping.
We must now ask: Do our celebrations reflect the practice of the Ahl al-Bayt (peace be upon them)? Are the words and actions on display at these gatherings consistent with the mission of the prophets and Imams—to cultivate human beings and adorn them with human qualities and moral virtues?
Have celebrations of this kind made the world yearn for the advent of the Mahdi, the promised savior awaited by all religions?
Have they introduced the true savior of humankind to the world?