Reminding that the Hijri year 1445 recently began, Institute of Sufi Studies Faculty Member Prof. Dr. Reşat Öngören stated that Ashura day represents significant historical events such as the birthdays of Prophets Abraham (Hz. İbrahim), Moses (Hz. Mûsâ), and Jesus (Îsâ), the day Prophet Adam's (Hz. Âdem) repentance was accepted, and the day Prophet Jonah (Hz. Yûnus) was taken out of the whale's belly. Öngören also pointed out that the most important aspect to consider when commemorating the Karbala (Kerbelâ) event in Muharram should be to avoid excesses and prevent new sorrows and enmities.
Üsküdar Üniversitesi Institute of Sufi Studies Faculty Member Prof. Dr. Reşat Öngören made evaluations regarding the current Muharram Month.
The First of the Hijri Months: Muharram Month
Reminding that the Hijri year 1445 recently began, Institute of Sufi Studies Faculty Member Prof. Dr. Reşat Öngören said, “Our Prophet (Peygamber Efendimiz) described Muharram, which is accepted as the first of the Hijri months, as ‘the month of Allah’ and emphasized that the most virtuous fasting after Ramadan is the fast observed in this month. The tenth day of Muharram is called ‘Ashura’ (âşûrâ).”
Ashura Day Represents Significant Historical Events
Stating that it is known that pre-Islamic Arabs celebrated Ashura day as the birthday of Prophet Abraham (Hz. İbrahim), Öngören said, “Similarly, Jews also fasted on that day, accepting that Prophet Noah's (Hz. Nûh) ark landed on Mount Judi (Cûdî) on this day, and that Prophet Moses (Hz. Mûsâ) and the Children of Israel (İsrâiloğulları) were saved from Pharaoh's (Firavun) hand again on Ashura day. In response to this practice of the Jews, Our Prophet (Peygamber Efendimiz) commanded his companions (ashabına) to fast on this day, saying, ‘We are more worthy of Moses than them.’ Furthermore, some sources record that Ashura day was also the day Prophet Adam's (Hz. Âdem) repentance was accepted, Prophet Jonah (Hz. Yûnus) was taken out of the whale's belly, Prophets Moses (Hz. Mûsâ) and Jesus (Îsâ) were born, Prophet Solomon (Hz. Süleyman) was given dominion, Prophet David's (Hz. Dâvûd) repentance was accepted, and Prophet Muhammad (Hz. Peygamber) was given assurance by Allah that all his past and future sins would be forgiven.”
An Indescribable Sorrow Mixed with the Blessed Day…
Stating that an indescribable sorrow mixed with Ashura day, which Muslims celebrated as a happy period until 50 years after the passing of Prophet Muhammad (Hz. Peygamber), on the 10th of Muharram in the year 61 (October 10, 680), Prof. Dr. Reşat Öngören said, “Prophet Hussein (Hz. Hüseyin) and his family members were martyred in Karbala (Kerbelâ) on that Ashura day. After this event, the month of Muharram gained a completely different meaning, and believers began to feel pain rather than joy and happiness on Ashura day from that date onwards. Especially Shiites (Şîîler) have pushed the boundaries, transforming this day into a day of mourning where the vow to avenge Prophet Hussein (Hz. Hüseyin) is renewed. Their mourning ceremonies, in the form of collective weeping, lamentation, and self-flagellation with chains during these days, have continued to this day.”
The Ashura of Sufis: Sorrow and Joy Together
“For the people of Sufism (Tasavvuf ehl-i), Ashura day became a period when happiness and sorrow were experienced together, especially during the Ottoman (Osmanlılar) era,” said Öngören, “while on one hand, hymns called ‘muharremiyye’ regarding the Karbala Event (Kerbelâ Vak‘ası) were recited in dervish lodges (tekke) and mosques (camiler) during Muharram, on the other hand, Ashuras were cooked and distributed in the lodges (dergahlar) of various Sufi orders (tarikatlar) within a specific framework, accompanied by verses from the Quran (Kur’an), hymns (ilâhîler), and prayers (duâlar).” Öngören reminded that some members of Sufi orders observed a ‘water fast’ for ten days to deeply feel the suffering endured by Prophet Hussein (Hz. Hüseyin) and his children, including being deprived of even a single drop of water during those days, and continued:
“Also, in those days, the event of Prophet Hussein (Hz. Hüseyin) in Karbala (Kerbela) from the work 'Hadîkâtü’s-sü’edâ' by the poet Fuzuli (Şâir Fuzuli); particularly the chapter on martyrdom from the work was read on the tenth day, which is the time of martyrdom. On the other hand, the survival of Zeynelâbidin, who would continue the lineage of Prophet Muhammad (Hz. Peygamber), in this heartbreaking tragic event became a separate source of happiness. That is why Sufis experienced sorrow and joy together during these days. As an indicator of this, for example, Qadiri dervishes (Kadirî dervişleri) prepared two types of Ashura: one, Muharram Ashura, cooked in memory of the anniversary of the Karbala event (Kerbelâ vak’ası); the other, Safar Ashura, prepared to celebrate the safe survival of Prophet Zeynelâbidin (Hz. Zeynelâbidin) from Karbala (Kerbela) and the continuation of the Prophet's lineage. One represented sorrow and mourning, the other represented enthusiasm and joy.”
Muharram Month Should Be a Means for Unity and Solidarity
Pointing out that the most important aspect to consider when commemorating the Karbala (Kerbelâ) event in Muharram should be to avoid excesses and prevent new sorrows and enmities, Öngören said, “'Sowing seeds of hatred by fueling feelings of revenge for those who caused the events inflicted upon the Ahl al-Bayt (Ehl-i beyt); Prophet Hussein (Hz. Hüseyin) and his children, gains us nothing. Instead, it would be more appropriate to make these painful events a means to strengthen love for the Ahl al-Bayt (Ehl-i beyti) of Prophet Muhammad (Hz. Peygamber). Because love for the Ahl al-Bayt (Ehl-i beyt) is a command of the Quran (Kur’an). If these ceremonies lead to division, discord (fitne), and hatred, unity and solidarity among believers cannot be preserved. It is necessary to consider the 'tolerance' (hoşgörü) principle adopted by the people of Sufism (Tasavvuf ehli) for all people of faith, especially for this event. Indeed, during the Ottoman (Osmanlılar) period, the people of Sufism (tasavvuf ehli) in their dervish lodges (tekkelerinde) mostly did not allow excesses, and furthermore, in their works concerning the Ahl al-Bayt (Ehl-i beyt), they narrated traditions that those who oppressed the Ahl al-Bayt would be forgiven by the Ahl al-Bayt themselves in the hereafter (âhirette).'”
Öngören also stated that the sensitivities of great Sufi figures in this regard were directed towards the danger of a person focusing on the sins of others and thereby moving away from seeing their own faults, “As a matter of fact, Sheikh Kenan Rifâî (Şeyh Kenan Rifâî), one of the bridge figures who carried Sufi culture from the Ottoman (Osmanlı) era to the Republic (Cumhuriyet), expressed this situation by saying: 'We dervishes (dervişler) do not curse anyone. It is only fitting for us to curse our own Yazid (Yezid) ego. Because we own nothing. Forgiveness is not with us, nor is punishment…' In the past, Islamic scholars (İslam âlimleri) also did not approve of 'cursing Yazid' (Yezid), considering it an excess. Such an attitude does not mean that Yazid (Yezid) was sinless or flawless. The goal here is not to cause the disruption of unity among Muslims and the emergence of new discords (fitnelerin) by constantly highlighting past faults.”
The Institute of Sufi Studies Aims for Unity with Its Research
Emphasizing that every believer should do their part to preserve unity, Institute of Sufi Studies Faculty Member Prof. Dr. Reşat Öngören concluded his words as follows:
“In this framework, in the academic studies we conduct at Üsküdar Üniversitesi Institute of Sufi Studies, we strive to determine what great Sufi figures did to preserve unity amidst differences. Among our ongoing theses, there are two doctoral studies related to the Ahl al-Bayt (Ehl-i beyt). In these studies, we are especially trying to find the codes of how the people of Sufism (tasavvuf ehli) evaluated events that caused division and conflict in the past, in the name of tawhid/unity. We believe that when these studies are completed, important academic data for unity and solidarity will emerge.”