Editorial

The expansion and radiance of any ideological system depends on its capability in responding and reacting to the ancient habits and customs. Human society, like the human himself, is a very complicated complex. Therefore, for establishing interconnection, and interaction in the human society, high eloquence and great intelligence is needed

Shia, as an ideological school, enjoys the highest capability (of all ideologies in the whole world) for responding and explaining the phenomena, including the human traditions and events. In this regard, the Imams of Shia are considered unique symbols, and apt examples. Following the steps of these endless treasures for the contents of their responses, for the manner of their responding, and for the style of their explaining the complicated questions of the society, will lead the Shiites to the safety front. The response of Imam Jaafar Sadiq, the head of the Shia school of jurisprudence, on the tradition of “Nou Rooz”,( the starting day of the new Iranian year), can be mentioned as a brilliant example.

According to an ancient custom, the Iranians celebrate the first day of the new solar calendar year. Basically, the standing and continuation of a custom in any region depends on how well the people of the region obligate themselves for observing the custom, and how long it has been observed there. The continuation of a custom for a very long period is well indicative of the depth of its roots in the mentality of a nation collectively. The manner of reacting to such customs, and good use of them is what this brief editorial is about.

Moalli says:

“Early morning on Nou Rooz, I was visiting Imam Jaafar Sadiq (a.s.). Imam asked me: ‘Moalli, do you know anything about this day?’ I said: ‘ No, but the Iranians give honor to it, and congratulate each other for that.’ Imam said: ‘Giving honor to this day is because of the events that I am telling you about:

-“Nou Rooz” is the day in which God had the word from the obedient to be obedient to Him only, not to think of a partner for Him, and not to obey any one but God; meaning that it is the day of freedom.

-“Nou Rooz” is the day in which the sun started shining for the first time; meaning that it is the day of brightness and brilliance.

-“Nou Rooz” is the day in which Noah’s Ark settled down on “Judi”; meaning that it is the day of salvation from God’s punishment.

-“Nou Rooz” is the day in which Abraham(a.s.) demolished the idols; meaning that it is the day of fighting against idolatry and polytheism.

-“Nou Rooz” is the day in which Jibreel, the honest, descended for the Prophet (p.b.u.h); meaning that it is the day of receipt of God’s message.

-“Nou Rooz” is the day in which the Prophet (p.b.u.h) held Ali on his shoulder, and threw down the idols from the roof of Kaabeh; meaning that it is the day of cleaning decent houses from contamination.

-“Nou Rooz” is the day in which the Prophet (p.b.u.h) introduced Ali (a.s.) as the commander of people in the region of Qadir Khum; meaning that it is the day of accord with the guardianship.

-“Nou Rooz” is the day in which the waiting Imam, the Holy Mahdi, from the household of Mohammad, (p.b.u) appears and conquers the enemies of justice and sets up the ruler-ship of Islamic justice.[1]

This narration can be analyzed from two aspects:

Aspect one is that, instead of having an ignoring encounter with this ancient custom, Imam loads it with meanings. Notwithstanding the fact that how all the events do correspond with Nou Rooz, here the most significant point for us is the manner of Imam’s approaching an ancient custom.[2] Considering that customs have taken on mythical status, and have become like the body of the culture, loading special meanings to the customs is to inject the meanings into the body of the culture.

Referring to the ancient customs in Iran, the Imam, very competently, loads religious meanings onto the ancient tradition, and injects great Islamic values into the vein of the mythical custom of the Iranians. Inspiration from such visional occurrence on encountering the national customs can offer the voyagers of Shia school a valuable theoretical model in spreading the Shia culture. From this perspective, a sociological study of Shia communities, and even of non-Shia communities, which is one of the long-term objectives of “Shiite Studies”, seems imperative. By knowing the societies and their customs, traditions, and ceremonies, the grounds for conveying the message of Shia will be easily provided. Thus, knowing the societies, their customs and traditions can serve the Shia theology. It even can take on a theological dimension.

Aspect two is that attachment of a message to the celebration of a traditional ritual, as proved in the social psychology, does make the acceptance of the message easy, and its effect more enduring because at the time when people are in the high state of emotion and passion, they are more adaptive. Principally, collective performance of ritual-type ceremonies sets the grounds for formation of common beliefs, and social customs and norms. In this aspect, even if no meaning is loaded for the customs itself, a meaningful message is attached with it to last. Lasting of the prayer at the point of the change of the year is a very good example of such attached messages. Therefore, presenting Shia messages concurrently with, and attaching to such customs, is a valuable and marvelous accomplishment.

After the victory of the Islamic Revolution, every year, Imam Khomeini(r.a.), and at present the Great Leader of the Revolution, and also His Excellency, the President have presented messages on the occasion of Eide Nou Rooz to the nation of Iran and other nations. Based on the afore said principle, concurrence of the messages with the new year celebrations can be constructive and helpful.

We believe that the message for this new year presented by the Great Leader under the title of “The Liable Ruler” is one of the most meaningful messages coming from the instructions characteristic of Shia School. We take the concurrence of this important message with the spring of 1383 as a good omen, and hope that the Shia population, particularly the political and ideological intellects, will have “liability” at the top of their agenda on every issue, making for themselves a model of the acts of Ali (a.s.), the pioneer of the whole Shia world.

In Koran too, the God-man relation is illustrated liability-wise.[3] After the angels objected to God on the creation of Adam, without blaming the angels, God illustrates the philosophy of this creation to them. Neither the wisdom of God, nor His justice does justify irresponsiveness. And nor being busy praising and extolling God prevents the angels from questioning God; and nor questioning God contradicts the infallibility of the angels. If it is accepted that the Koranic parables are full-reflective models of humanity, then the liability of the soul of Islamic culture, Ali (a.s.), the pioneer of Shia, can be the best interpretation of this concept of Koran, as exercised by his manner of ruling.

“Shiite Studies” welcomes scholarly articles on the subjects of Shia concepts and instructions, and hopes to take steps, even if they may be short, towards clarification, transparency, and responding questions on the concepts in the sphere of the system of Shia School of ideology.

Editor

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Interview

Scholarly Interview

Articles

Political Theology of Shia

Points on the movement of Imam Hussein

Tusi, Nasir al-Din, and his role in the expansion of Shia

The Prophet (p.b.u.h), as portrayed in Britannica

Shiites in Afghanistan

Clerical Organization of Shia

Studies for understanding Islam and Shia

Report

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[1] Mohammd Baqer Majlessi, Bahar al Anwar, Beirut, Wafa, vol. 56, p.119. The phrases starting with “meaning that” is from the writer

2.As for the corresponding of the events with Nou Rooz, Allameh Majlessi has extensively discussed it in Bahar al Anwar, vol. 56 to say that in a range of times this correspondence has happened. In short, at the time of Sasanids, the occasion for celebrating it changed with the movement in years. Therefore, it did not always happen in the beginning of Farvardin of each year, but like Eide Fitr, and Eide Azha in the present calendar of Muslims, celebrating Nou Rooz moved around in the seasons of the year. After the “Jalali Calendar” was compiled, the time for celebrating Nou Rooz was fixed on the first day of the beginning of spring, at the time the sun changes position onto Aries (vernal equinox)