Opinions

Shiites of religion and Shiites of the state

Religion Shiites reduce their presence in grief to the people of the Prophet’s household, calling each other to avenge the injustice of Ali and his sons. They pay condolences to Hussein and his family in Karbala, whose years are organized by births, deaths, and religious events of the people of the house, Ghadiriya, Sha’baniyya, Rajab, Shaban, Ramadan, Muharram, Safar Thus, as if the steps of Omar the Shiite, the fingertips of Darwish are moving between the beads of his rosary, this is how the Shiite moves from a religious occasion related to the family of the house to another, until his life ends and his remains are carried to the Wadi al-Salam cemetery, seeking the neighborhood of Ali at a dramatic end to the story of the ideal life in the Shiite religious thought.

For a Shiite to be born in the worlds of Ali bin Abi Talib, and to be buried in his guardianship and in his neighborhood, because this is the goal of perfection, and religious Shi’ism does not have a life vision of life. Life in Shi’ite religious thought is a test of loyalty to Ali and his sons, so the Shi’ites will not succeed in the experience of a state, because the state Successful in the Shiite religious consciousness is exclusively for Ali’s supernatural heir, the absent Mahdi, and every banner goes astray before the banner of the Mahdi from the family of Muhammad.

The strength of the religious Shi’ism is the imamate, and the imamate means the supreme, unique, sacred and comprehensive authority, for the imam has the three powers alone, legislative, executive and judicial. The Shiites lead the imamate with their imams, and everything issued by the imams is an absolute right that is not discussed, whether in religious or worldly matters.

Rituals represent the spirit of religious Shi’ism, visiting shrines and graves, and sudden practices such as mourning, weeping, slapping and striking the body with chains and heads with swords, self-flagellation and sacred bloodshed are the most ritual moments of the Shiite character, mourning gatherings and mourning for Hussein and his family is the most important confirmation of belonging to the Shiite community, and donating money in The ritual is the highest level of Shiite honor, and it is the holiest and most rewarding form of alms.

Religious Shiism is a complete life, and it is not a sacred aspect in the life of a Shiite. There are no spaces in religious Shi’ism in which the Shi’ite finds capacity for his worldly presence at the individual or group level, such as the Shiite family group, the gender group, or the social stratum, and in religious Shi’ism a classification of the classes of the Shiite group They are masters and commoners, and the gentlemen are a high class, enjoying privileges that are not permissible for ordinary people, and a commoner is every person who does not belong through the father to Ali bin Abi Talib

There are priestly classifications for clerics, this is an argument, and that is a sign, and this is an ayatollah, that is a great ayat, and another is a mujtahid, and this is a reference, and that is a higher reference, and next to this priestly classification there is a ritual classification that gives an honorary rank to the Hussaini service, the highest of which is whoever owns a Hussainiya and finances Processions, and readers of the Hussaini condolences, then Hussaini poets and reciters, and so on.

This system is surrounded by a framework of sanctity that is difficult to review in addition to criticizing, and this system is unique in an integral way in tightening its authority over official Shiism, but another Shi’ism coexists with it lives on its margins, that is the Shiism of the state.

This system is surrounded by a framework of sanctity that is difficult to review in addition to criticizing, and this system is unique in an integral way in tightening its authority over official Shiism, but another Shi’ism coexists with it lives on its margins, that is the Shiism of the state.

It remains to be known about the points of identification and contrast between the two Shiites, as they identify in the love of the family of the house and celebrate the rituals, but they separate in dealing with the jurisprudential and doctrinal religious heritage, because the state is predominantly tales, while religious Shi’ism is theoretical and intellectual, based on the heritage.

It is difficult to establish a state in the hands of the Shiites of religion, and it is difficult to establish a state without the Shiites of the state for the reasons that we explained above, which gives us an opportunity to analyze the reasons for the failure of the Iraqi state project that excluded the Shiites of the state, and the failure of the Shiite state later.

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