Hawzah News Agency- According to reports, the fourth night of Muharram mourning ceremonies at the Kowsar Mosque commenced with the recitation of verses from the Holy Quran. Kadir Akaras, head of the Union of Ahl al-Bayt Scholars of Turkey (EHLA-DER), then addressed the gathering on the significance of mourning for Imam Hussein (PBUH) and the martyrs of Karbala. He stressed that mourning gatherings must be kept alive and dynamic across visual, intellectual, and practical dimensions.
The Final Drops of Heart's Blood
Akaras opened his remarks by reflecting on the sacrifices of Karbala's martyrs, delving into the nuanced meanings of Arabic terms related to blood. Explaining the word "muhaj" — used in the phrase "the companions of Imam Hussein sacrificed themselves to the last drop of blood" — he stated:
"In the Arabic language, 'dam' refers to blood that flows from the body. 'Thar' also denotes blood, and indeed one of the titles of Imam Hussein is 'Tharallah' — the blood whose retribution rests with God alone. But 'muhaj' carries a different meaning entirely. When all the blood has drained from the body of a living being, a small amount of clotted blood remains within the heart; this is what is called 'muhaj.' It means the companions of Imam Hussein sacrificed themselves right down to the final clot of blood remaining in their hearts — the very blood of their souls — in the path of truth."
A Great Blessing: The Gatherings of Mourning
Akaras described attendance at the mourning gatherings of the Ahl al-Bayt as a tremendous blessing, citing a conversation between Imam Ja'far al-Sadiq (peace be upon him) and one of his companions named Fudayl. He noted that the Imam deeply cherished those gatherings held in honor of the Ahl al-Bayt, and then outlined two essential paths for keeping such assemblies alive:
Outward and Emotional Vitality
According to Akaras, the resounding of salawat, the echoing of weeping, and the shedding of tears openly and without restraint are manifestations of the outward vitality and life of these gatherings. He added that in the past, across the Anatolian regions of Igdir and Kars, a term signifying "lamenting and weeping together" (birlikte meleşmek) was commonly used to describe precisely this form of collective mourning. The suspension of celebratory events during the month of Muharram and the donning of black garments are further expressions of this same culture of lamentation.
Intellectual and Social Dynamism
Akaras stressed that the tragedy of Karbala must not be studied merely as a historical event. Rather, he argued, one must draw upon sociology and the philosophy of history to answer the critical question: "Why did this tragedy occur?"
He added: "Imam Hussein (PBUH) offers us a way of life. If we do not follow this way in the ordinary days of our lives, then when the great tests arrive, we will not be capable of making a Husseini choice."
The Core Philosophy of Karbala: Submission to God
The head of EHLA-DER went on to identify the central philosophy of Karbala as "submission to God and to Wilayah." Recalling the words of Imam Hussein, who even under the most extreme conditions declared, "O God, I am content with Your decree!" — "Ilahi rida bi-qada'ik" — Akaras stated: "Imam Hussein did not march to Karbala in pursuit of some outward, material outcome. He was tasked with fulfilling a divine duty, and the result belongs to God alone. Today, in Gaza and Lebanon, we witness how a small handful of people are standing firm against the world's great powers. The secret of this resistance is submission to Wilayah and to God. Truth is not measured by numerical majority, and victory comes only from God."
Akaras concluded his address with an emotionally charged reflection on the martyrdom of Hazrat Ali Asghar (peace be upon him), the six-month-old infant son of Imam Hussein (PBUH).
Following the speeches, those present wept as a eulogist of the Ahl al-Bayt recited lamentations, and the ceremony drew to a close with chest-beating by the devotees of the Ahl al-Bayt and the recitation of supplications.
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