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MEDINA AND THE LONEY BAQI’
When you walk in the maze of Medina’s lanes, you can still smell the scent of the Prophet, Ali, and Fatima (PBUT). If you have love in your heart, in the lanes of Medina, you can breathe in the scent of Salman, Abuthar, Meqdad, and Ammar. When you enter Medina, when your glance falls on the Baqi’ cemetery, the alienation and innocence of the family of the Honorable Prophet entangles you within yourself, and your eyes are filled with tears and your heart starts to pump faster; your footsteps are weak and shaky, but your eyes are fixed on the far horizon and you think to yourself, “Is it possible to forget all that innocence, oppression, and injustice?” Is it possible not to hear the cries and moans of the Pure Zahra (PBUH) and not to see how Ali (PBUH) kept his silence and remained house bound, and the martyrdom of Hussein (PBUH), and the prayers of Zayn al-Abedin and His Sahife Sajadieh, which is a world of Islamic teachings in the language of prayer? Is it possible to forget how these great men educated as their disciples such learned men as Zorareh and Ebni Moslem, and in this way handed down to us the word of God? Is it possible to forget His Excellency Baqir al-Olum and His son Imam Djafar Sadeq (PBUT) who established the platform of Ithna Ashari Shiite and Islamic science, and who, after bearing much torture, humiliation, and imprisonment, kept that education alive for us until today? Again, is it possible to forget the patience and resistance of Zeynab Kobra? These are all our past and identity, and we live with them all and endow our love onto them and the events they lived through, and we make the dust of their tombs the light of our eyes. It is at such moments that one feels like screaming out the loneliness and innocence of the Prophet’s family and the will to absolute power of the Bani Omayyeh and the Bani Abbas dynasties, and shout out loud at all those who have oppressed the innocent throughout history, but you cannot and it is here that the lump growing in your throat bursts and out of sheer desperation, tears slowly fall down your cheeks and under your breath, you start to pray and take up the Jame’eye Kabireh and Aminullah prayers for your soul to be cleansed. And all these are indications of your struggle against the manifestations of blasphemy and oppression. Is it truly possible to bury all of that under a cloud of forgetfulness?
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INTRODUCTION
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Reflection
