Ashura Practices - a Deep Historical and Spiritual Role to Muslim Followers - Research Paper Example

Table of Contents Table of Contents Introduction 2 Ashura practice 3 Ashura among Sunni Muslims 3 Ashura among Shiite Muslims 5 Disagreements aboutthe holiday 7 Conclusion 8 Name Instructor Course Date Ashura Practices Introduction Religious practices refer to repetitive interactions that may occur in a variety settings, depending on one’s spiritual inclination; almost all faiths posses some form of religious practice. Sometimes religious practices could occur daily, monthly, or annually and are often linked to a historical component of that person’s belief system. Two aspects of religious practices stand out; meaning and routine, with routine referring to the roles assigned during observance of the ritual while meaning entails the significance of the act. The meaning of a religious practice may depend on the commitment that a follower ascribes to the act as well as the pledge to keep practicing that act even among future generations. Usually, meaning increases when members of the faith agree the symbolic value of the happening on, and if it is associated with the historical roots of the religious group. Typical examples of religious practices include baptism, where members are immersed in water and transformed into new spiritual beings; this mostly happens in Christian groups. Fasting is also common among a series of faiths such as Islam, Buddhism and Christianity; it involves abstinence from food for a certain period in order to focus and strengthen one’s religious conviction. Even a simple act like attendance of a religious ceremony in a Jewish temple, mosque or church may also be regarded as a religious practice. Ashura practice Islam, just like other religions, has a series of practices; some may differ depending on one’s sect or religious conviction but others are common to all. The five pillars of Islam are religious practices that all believers in the faith agree on, and they include shahada, salat, zakat, sawm and hajj (Chibli 34). The first one refers to acknowledgement of the supremacy of the God Allah and his prophet Muhammad while the second one focuses on five obligatory prayers. Giving the poor alms, fasting in the holy month of Ramadan and visiting Mecca at least once are the other shared religious practices respectively (Wheeler 59). Ashura among Sunni Muslims Ashura is a religious practice that is also common to all Muslims, but the meaning of the day and its manifestation are significantly different between the two predominant religious groups. Sunni Muslims largely centre on the Prophet’s interpretation of the day; it commemorates the day that Noah‘s ark was rescued as well as the day when God gave Moses the ten commandments (Wilfrid and Nourallah 141). It is also historically significant because it is believed that this was the day when several other historical events occurred like the restoration of Job to health. The great Prophet Muhammad stated that people ought to worship Allah as much as they could on this day, so many followers do the same on Ashura. Furthermore, he advised people to fast as doing so on this day would be like fasting for all their lives. Other acts that the Prophet recommended included visiting the sick, clothing the naked as well as feeding the hungry and quenching their thirst. The Prophet also stated that it was necessary for followers to be generous to their family members and to apply Kuhl to their eyes (Hassan 72). The justifications for fasting and celebration on this day can be traced back to the words of Sunni leaders in the beginning as well as to the Prophet himself. Ibn Abbaas stated that the Prophet had seen Jews fasting on that day and asked them why they did so. The Israelites responded by stating that the tenth day of the month of Muharram was the time when God had saved the Israelites from their enemies through the servant Moses. The Prophet replied by stating that Muslims had more right to Moses than the Jews, so he adopted the practice of fasting in order to commemorate the day when Allah saved the Israelites from the Egyptians. Additionally, Imam Ahmad adds that people ought to commemorate the day because this was when God rescued his people from the flood by allowing their vessel to settle on a mountain. Noah gave thanksgiving for the occurrence by fasting and appreciating what God had done for the people. The Prophet encouraged his followers to fast because he asserted that they had more of a right to Musa (Moses) than the Jews did. Regardless of the above, it has also been stated that the Prophet still used to fast on this day of Ashura even before he visited the Jews. The Prophet urged Muslims to fast, as this was a desirable thing to do; it could assist people in getting forgiveness for the sins that they had committed throughout the year. Some Muslims interpret the Prophet’s words as obligatory. He told people to fast on both the ninth and tenth days in order to differentiate themselves from the Jews (Norton 17). Therefore, it is possible to find some Sunni Muslims fasting at different degrees on this day depending on their ability to cite the crescent moon as well as other factors. The Prophet often emphasized the need for Muslims to differentiate themselves from the Jews by observing religious practices using different methods. He asked them to carry out certain practices that seemed common to Muslims and Jews in a different way in order to set themselves apart. Sometimes the ceremony can be marked by even three days of fasting; some leaders have suggested the above in order to ensure that one really fasts. Individuals in this group believe that if there is confusion about the sighting of the moon, then followers ought to fast on three days just to be safe. Overall, Sunni Muslims think of Moses and Noah during their commemoration of the religious practice, and they also fast during the day. They acknowledge that this is a special day in which they can learn many lessons; on the other hand, they also refrain from overt displays of joy or other similar happy celebrations. Ashura among Shiite Muslims Shiite followers base their religious practices on the commemoration of Imam Ali’s son, Hussein, who had been killed in Iraq in 680 AD by Sunni forces. They also celebrate it on the 10th day of the Muharram month since the word ten in Islam is Ashara. Somber, sad and even violent rituals among its adherents often mark this ceremony. Self-flagellations sometimes take place among various cities that interpret the practice on this basis; it is common to see these followers with bruised and bleeding backs as they commemorate the event. This divergent interpretation of Ashura has caused many divisions between the Sunni majority and the Shiite minority with the former group stating that the Shiite interpretation is a sectarian event. Sunnis have completely shied away from associating this day with the death of Imam Hussein, as they believe that focus ought to be on the original recommendations made by the prophet. Tensions usually rise in areas with large proportions of Sunni and Shia Muslims, and sometimes attacks on Shiite processions can occur, especially in places like Iraq and Iran. In order to understand why such a distinct difference exists between Shiite and Sunni interpretation of the holiday, it is critical to trace the historical origins of the Shia and Sunni schism. First, one should note that most Muslims regard themselves as Sunnis who believe that the first four Caliphs after Prophet Muhammad’s death are true; they claim that rulers of the faith ought to be selected on leadership merit, political order and community consensus (Al-Mufid 123). Conversely, Shiite Muslims, who are a minority, ascribe to the notion that among the first Imams of the faith after the death of Prophet Muhammad, only Imam Ali, was the first true leader. They also ascribe to the notion that Imam Leadership should be done based on significant blood ties to the Prophet. This interpretation guides their practice of Ashura since they tie it to one of the first succession battles that occurred at the time. The above difference can be traced back to 632 AD when Prophet Muhammad died and a successor had to be appointed; some followers felt that it should be based on merit while others thought that the Prophet’s bloodline should be preserved. Initially, this problem seemed to have been solved when the first Caliph (successor) was selected by community leaders; his name was Abu Bakr. Many individuals accepted the recommendation but a small disquiet arose among a select group of people. These individuals touted the Prophet’s son in law and cousin as a potential successor (Ali Abi Talib); he had been active during the Prophet’s lifetime but the superiority of his tribal system was objectionable to many (Pinault 62). After Abu Bakr, two other caliphs were elected –Umar and Uthman based on endorsement from community leaders as well as their leadership characteristics. However, a certain group that planned the murder of the third Caliph in 656 AD would soon contest their authenticity. They felt that the Prophet has ordained his relative and all other former leaders were not genuine in accordance with this interpretation. This led to the appointment of Ali as the next Caliph; however, his reign lasted for only five years as his was assassinated at the time (Momen 66). The above differences in succession caused a divergence between the two groups; a battle ensued in Iraq when Imam Ali’s son Hussein went into battle with Sunni opponents. He died in 680 AD on the day in which Ashura was initially commemorated among the Shiites. This occurred when Hussein went to meet the Sunni Caliph called Yazid in Iraq; his intensions were to make the Sunni leader relinquish his leadership position. Eventually, Hussein’s mission failed when his supporters defected to the opposite side and a Yazid Army attacked him. It is this event that many Shiite supporters now remember and commemorate during Ashura; they often mourn and ponder over Hussein’s death in the hands of Sunni opponents (Hamdar 44). Disagreements about the holiday Therefore, divisions between Sunnis and Shiites often happen on this holiday as historical disagreements between the two groups are reignited. Some Sunni followers think of Ashura celebrations among the Shiites as a statement that this is an exclusive event which only supporters of Ali are entitled to. Conversely, Shiite followers may also oppose Sunni’s disregard for Imam Hussein’s death because they have not accepted the pain and suffering they caused to the group (Al-Muslimiin 19). Several Sunnis even agree with Shiites on the significance of Imam Hussein’s sacrifice, but do not support how they react to it by mourning. Almost all Muslim followers agree that Imam Hussein was opposing a tyrannical leader at the time, so his confrontation with the leader was a bold and welcome one. Additionally, believers of this faith knowledge the fact that Hussein was a martyr who was ready to go through trials irrespective of the circumstances surrounding him. However, Many Sunnis speak out against making Ashura a day for mourning and commemorating Imam Hussein’s life; they even prefer that people refrain from visiting shrines made for the above leader (Aghaie 122). Some Sunnis site the Quran when demonstrating their opposition to Shiite Ashura practices; the holy book states that martyrs are not supposed to be regarded as dead for they have been called by God (The Holy Qur’an, al‐Baqarah 2: 154). They claim that Shiites have no need to mourn over the death of a martyr because he is not dead; the defeat by Yazid was only superficial and the loss would have been real if Imam Hussein had conceded to Yazid’s demands. Therefore, Shias have no right to mourn on this day because in God’s eyes this was a day of victory in which his servant made a sacrifice on his behalf. Conclusion The religious practice of Ashura is one that has a deep historical and spiritual significance to Muslim followers worldwide; it is also a source of division between the two predominant groups. Sunni Muslims ascribe to the notion that Ashura ought to be a day to remember Noah’s flood as well as the day when Moses and the Israelites were rescued from Egyptian tyranny. Conversely, Shiite Muslims think of this day as a commemoration of the death of Imam Hussein in the hands of Sunni forces; therefore, violent depictions are common. Tensions that occur between the two groups usually arise because of the historical nature of the practice between both factions, even though all Muslims are united by the belief in one God. Works Cited Aghaie, Kamran Scot . Martyrs of Karbala: Shia symbols and Rituals in Modern Iran. University of Washington Press, 2004. Print. Al-Mufid, Shaykh. Kitab al-Irshad: The Books of Guidance into the Lives of the Twelve Imams. Translated by I.K. A Howard. 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NY: SUNY Press, 1996. Print. Wilfrid Scawen Blunt and Riad, Nourallah. The future of Islam. London: Routledge, 2002, Read More