Editing The Qur’an And Mourning For Husayn

{{Infobox book
| name = The Qur’an And Mourning For Husayn
| image = The Qur’an And Mourning For Husayn.jpg
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| author = [[Jafar Ali Asil]]
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| language = English
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| publisher = Almas
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| translator =R. Bokhari
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}}The book '''The Qur’an And Mourning For Husayn (‘A)''' analyses why we will not allow the suppression of the commemoration of [[Hussain ibn Ali|Imam Husayn]]’s [[martyrdom]].

== About the book ==
This booklet in 21 pages is written by Marhoom Jafar Ali Asil and translated into English by R. B. Shah with the purpose of bring [[Karbala]] into the very lives and hearts of people, because remembering [[Hussain ibn Ali|Husayn]] at Karbala teaches us core values of humanity and worship. 

== Abstract of chapters ==

=== Introduction ===
The purpose of the introduction is to explain Islamic history in brief, up to the events of Karbala so that it becomes clear to the reader why we cry and mourn for Husayn. 

=== The Days Of Mourning ===
As soon as the month of [[Muharram]] arrives, the lovers and devotees of the [[Ahl Al-Bayt|Ahlul Bayt]] present their devotion and love in the court of the Oppressed of Karbala, and become engrossed over the tragedy of Karbala in expressing their grief in different ways. 

=== The Status Of Martyrs In The Qur’an ===
In the Qur’an, we are told ‘do not say that the martyrs are dead’, and we are instructed ‘do not think of them as dead, they receive sustenance and are pleased’. Thus, to prevent people saying and thinking that those martyred in Allah’s path are dead, a restriction has been put on the heart, mind and tongue. To think or say to the contrary goes against the Qur’an. 

=== The Arguments Raised Against Mourning ===
The strange argument here is that if the martyrs are indeed alive, then why mourn and cry over them, do people ever grieve or cry over those alive, and what is the point of mourning for martyrs? The author in this part shows that this is a totally redundant argument. 

=== The Mourning Of Prophets In The Qur’an ===
The author here refers to the Prophet Yaqub’s crying for Yusuf and claims that it is injustice that crying over Yusuf is the Sunnah, the way of a prophet, but crying over Karbala is wrong. 

=== Crying In The Qur’an ===
The author in this part examines a verse in the Qur’an in which crying is a commendable act. So if crying were wrong or an innovation, then Allah would have declared it as a flawed action. 

=== Patience In The Qur’an ===
In this part the author describes patience in this way: patience means that when a calamity befalls us, then despite holding the power to exact revenge from the perpetrators, we do not do so, and instead our eyes fill with tears, our hearts are full of pain, and our lips utter painful sighs. We accept Allah’s will and through our silence we leave our matters in His Hands. This is patience. Thus, the befalling of calamities, and crying over them, is a manifestation of patience. 

=== Rubbing Of Garments - Earth As A Healer In The Qur’an ===
In this part the author again refers to the story of the prophet Yusuf and his shirt and believes that it becomes compulsory on us to respect things that are associated with revered personalities: the prophet Yusuf’s shirt became important because of its association with his body, otherwise on its own merit, what was the significance of this mere shirt? 

=== Kissing Objects & Places Associated With Revered Persons ===
Here the author opens the kissing discussion: to kiss someone or something by thinking it is worthy of worship is one thing, but to kiss it with love, conviction and devotion is another. To kiss with the thought that this object of desire is the Creator is indeed idolatrous. But to kiss it on the basis of devotion, intoxicated with love, is neither idolatry nor innovation, but indeed it is a commendable act, worthy of spiritual reward. He concludes that we have to accept that kissing is not an act that can be associated with Allah: it is only for a non-divine entity. 

=== Respecting ‘Associated’ Objects & Places ===
Allah the Generous Lord has made the respecting of many things associated with someone or a place of importance compulsory upon us. Indeed, Allah has named such associations as ‘The Signs of Allah’. Even according to the Qur’an such associations become His Signs. So, to honor and give respect to something or someone is neither idolatry nor innovation nor unlawful, because the difference between respect and worship is immense. Nothing but God could possibly be worshipped, and yet respect can be offered to one other than Allah: for example, we respect and honor parents, scholars, the elderly, etc., all on the basis of laws of respect dictated by Allah. 

=== Prostration ===
In this part we find in the Qur’an (referring to the story of angels’ prostration before Adam) that prostration before Allah is the sole prostration of worship. But prostration out of respect and obedience to one other than Allah, has indeed been ordered by Allah Himself. Hence no one has the right to say that to kiss, to prostrate with respect or to respect places and items associated with revered personalities, is considered idolatry and innovation. 

=== Images And Replicas Of Resemblance ===
In this part which is the last part of this book the author examines the making images of resemblance such as replicas of shrines, or flags/ standards which are labelled as unlawful, and concludes that just as all mosques are in fact replicas of the Kaaba, (the first house of worship), so these replica models of the shrine at Karbala and the standards of Imam Husayn’s army, are worthy of respect. This is simple acceptable logic.
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