Historical Context & Shi‘ite Perspective
In Shi‘ite tradition, ʿUmar ibn al‑Khattāb (d. 644 CE), the second Caliph after Muhammad, is often seen as one who wronged the Ahl al‑Bayt—particularly Lady Fāṭimah—by denying her Fadak and sanctioning actions against her household. His legacy is viewed as part of systemic oppression, which plays into Shi‘ite interpretations of early Islamic leadership and justice Wikishia+4Reddit+4Wikishia+4.
Abu Luʾluʾah (Firūz), the Persian slave who assassinated ʿUmar, is sometimes viewed in Shi‘ite folklore as having symbolically avenged that oppression. His act grew into a ritualized celebration in certain regions, especially Iran Wikishia+4Wikipedia+4Wikipedia+4.
The Festival: Omar Koshan (Umar Koshān)
Origins & Development
Omar Koshan (كُشَان), literally “the killing of ʿUmar,” became a Safavid-era Shi‘ite festival in 16th-century Iran, originally centered around Abu Luʾluʾah’s reputed shrine in Kashan. It was held annually on the Islamic date of ʿUmar’s assassination, though sources vary between 9th of Rabiʾ al‑Awwal and other days in Dhu al‑Ḥijjah sonsofsunnah.com+2Wikipedia+2Wikipedia+2.
The holiday was characterized by carnival-like celebrations, burning and beating effigies of ʿUmar, reciting cursing poetry, and subverting social norms in parody of established order. Over time, it evolved into a broader form of cultural protest against perceived injustice Wikishia+6Wikipedia+6Wikipedia+6.
Religious Framing & Symbolism
In Shi‘ite literature, the day of ʿUmar’s death is referred to as Eid al‑Zahra, Farḥat al‑Zahra, or Eidullah al‑Akbar—a “Second Ghadīr” or “Greater Eid”—marking divine justice and the vindication of Lady Fāṭimah’s prayer against oppression Wikishia+6gift2shias.com+6Iqra Online+6.
Sayyid al‑Nayṣābūrī in Taqwīm al‑Shīʿa described it as a day of rejoicing for prophets, angels, and lovers of the Ahl al‑Bayt, with recommended acts such as feeding the needy, wearing new clothes, perfuming oneself, and even taking a ritual bath (ghusl) Reddit+3gift2shias.com+3sonsofsunnah.com+3.
Decline and Contemporary Status
Decline During Safavids to Today
While Omar Koshan was widely practiced across Iran during the Safavid and Qajar eras, it gradually diminished with the rise of Pan‑Islamism and improving Sunni–Shi‘ite relations in the late 19th century. After the 1979 Islamic Revolution, the Iranian government officially banned the festival due to its sectarian connotations and provocative nature, especially its incendiary language and theatrics Islam21c+4Wikipedia+4Wikipedia+4.
Today, public observances are mostly discontinued. Some clandestine or private commemorations reportedly persist in parts of Iran, but not with the same scale or official sanction, and are discouraged by many Shi‘ite leaders WikipediaWikishia.
Opposition by Shi‘ite Authorities
Renowned Shi‘ite marājiʿ (religious authorities), including Ayatullāh Khamenei, Ayatullāh al‑Ṣiṣṭānī, Ayatullāh Bahjat, and others, have criticized or prohibited these ceremonies. They argue that celebrating violence—even symbolically—is counterproductive, ignites sectarian tensions, and strays from Shi‘ism’s core principles of justice and unity WikishiaWikishia.
Khamenei described certain acts done allegedly to “please Lady Fāṭimah” (i.e. celebrating oppression of ʿUmar) as contradictory to the goals of the Iranian Revolution. Sistani emphasized focusing on shared beliefs and avoiding provocative speech likely to incite division Wikishia+1Reddit+1.
Scholarly & Community Perspectives
Diversity of Practice
Not all Shi‘ites associate Eid al‑Zahra with ʿUmar’s death. In many Twelver communities—particularly outside Iran—the 9th of Rabiʾ al‑Awwal is commemorated for other reasons: the lifting of the angels’ pens, the imamate transfer from Hasan al‑Askari to the Hidden Imam al‑Mahdī, or the death of ʿUmar ibn Sa‘d, who led the forces that killed Imam Ḥusayn at Karbalā́ Wikishia+5Iqra Online+5Reddit+5.
As noted by some users online:
“Celebrating the death [of] ʿUmar ibn al‑Khattāb on the 9th of Rabiʾ al‑Awwal … makes no sense … I haven’t heard of people celebrating except among Shayrāzīs” Reddit.
Thus, the claim that Shi‘ites broadly celebrate ʿUmar’s assassination is historically inaccurate; it's confined to particular cultural–sectarian circles.
Online Narratives
Reddit discussions reflect that the ideas persist mostly within certain communities:
“This day is the day of happiness of the Ahl al‑Bayt … because the curse of Lady Fatimah … was fulfilled” — and described it as an Eid with recommended charitable and celebratory acts alwaght.net+9Islam21c+9Reddit+9Iqra Online+8Reddit+8Reddit+8.
Critics argue that equating celebration of oppression with loyalty to the Ahl al‑Bayt is misguided, and that Shi‘ism’s integrity lies in constructive memory rather than sectarian provocations.
🎯 Summary & Reflections
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Eid al‑Zahra / Farḥat al‑Zahra, sometimes held on 9 Rabiʾ al‑Awwal, originated as commemoration of the assassination of Caliph ʿUmar ibn al‑Khattāb and was practiced especially in Iran under Safavid influence Wikipedia+6Wikishia+6Iqra Online+6.
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This festival, known as Omar Koshan, involved carnival-style rituals, ritualized cursing of ʿUmar, and symbolic roles of inversion and defiance Reddit+4Wikipedia+4Wikipedia+4.
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By the mid-20th century, it fell out of public support in Iran and was officially banned post-1979 due to its sectarian rhetoric and potential for unrest Wikipedia+1Wikipedia+1.
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Many respected Shi‘ite authorities today discourage such practices, emphasizing unity, respectful discourse, and focusing on shared beliefs over divisive commemorations Wikishia.
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The belief extends only to specific subgroups; mainstream Shi‘a in other regions typically mark the same date for different theological and spiritual reasons, not the death of ʿUmar ibn al‑Khattāb Iqra OnlineReddit.
✅ Conclusion
While some Shi‘ite communities historically commemorated the assassination of Caliph ʿUmar ibn al‑Khattāb through the festival of Omar Koshan, this practice is neither universal nor mainstream among Twelver Shi‘ites. Rooted largely in Safavid-era Iran, the celebration has been officially discouraged and renounced by many contemporary Shi‘ite leaders, who stress intercommunal harmony and doctrinal restraint.
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