Commemoration of Imam al-Husayn’s Martyrdom
Commemorating Imam al-Husayn’s martyrdom has been one of the significant fundamentals that the Ahl al-Bayt (‘a) established in the field of cultural activities. It has also been one of the distinctive features of their followers and devotees. This fundamental includes holding ceremonies commemorating Imam al-Husayn (‘a) and his martyrdom, collective recital of ziyarah (formulas to be said when visiting the tombs of the Holy Imams (‘a)), and other ceremonies that will be described.
By: Ayatullah Shaheed Sayyid Muhammad Baqir al-Hakim
Commemorating Imam al-Husayn’s martyrdom has been one of the significant fundamentals that the Ahl al-Bayt (‘a) established in the field of cultural activities. It has also been one of the distinctive features of their followers and devotees. This fundamental includes holding ceremonies commemorating Imam al-Husayn (‘a) and his martyrdom, collective recital of ziyarah (formulas to be said when visiting the tombs of the Holy Imams (‘a, and other ceremonies that will be described.
Actually, commemoration of Imam Husayn’s martyrdom is regarded as one of the significant objectives that the Ahl al-Bayt (‘a) adopted in building a virtuous community. It is important because they relied on it in their movement inside the Muslim nation, and it received inspiration from Imam al-Husayn’s uprising and venerated and highlighted the various political, cultural, doctrinal, and spiritual aspects of its goals.
The Holy Imams (‘a) laid the foundation of this commemoration, giving it a purely religious color and defining its form and contents so that it corresponded with the significant role these ceremonies needed to play.
As for the form, these ceremonies must be utterly compatible with the circumstances of the tragic saga of Karbala' and the circumstances of the Ahl al-Bayt’s followers.
As for the contents, they must be compatible with the political, spiritual, cultural, and doctrinal aspects of Imam al-Husayn’s (‘a) uprising and martyrdom.
Beyond doubt, Imam al-Husayn’s uprising has had a far-reaching impact on movements of the Muslim nation and has resulted in safeguarding Islam and the Muslim nation from a variety of distortions.
The ceremonies of Imam al-Husayn’s martyrdom have played a great role in consummating the role of Imam al-Husayn’s uprising. This role is mainly consecrated within the virtuous community, even though it has had some impact on the Muslim milieus in general.
Because the cultural aspect is one of the basic, most important goals among its multifaceted goals, we will single out a rather comprehensive discussion on these ceremonies and include other aspects in order to round off its benefits.Because the cultural aspect is one of the basic, most important goals among its multifaceted goals, we will single out a rather comprehensive discussion on these ceremonies and include other aspects in order to round off its benefits.
Commemorating Imam al-Husayn’s martyrdom has been one of the significant fundamentals that the Ahl al-Bayt (‘a) established in the field of cultural activities. It has also been one of the distinctive features of their followers and devotees. This fundamental includes holding ceremonies commemorating Imam al-Husayn (‘a) and his martyrdom, collective recital of ziyarah (formulas to be said when visiting the tombs of the Holy Imams (‘a, and other ceremonies that will be described.
Actually, commemoration of Imam Husayn’s martyrdom is regarded as one of the significant objectives that the Ahl al-Bayt (‘a) adopted in building a virtuous community. It is important because they relied on it in their movement inside the Muslim nation, and it received inspiration from Imam al-Husayn’s uprising and venerated and highlighted the various political, cultural, doctrinal, and spiritual aspects of its goals.
The Holy Imams (‘a) laid the foundation of this commemoration, giving it a purely religious color and defining its form and contents so that it corresponded with the significant role these ceremonies needed to play.
As for the form, these ceremonies must be utterly compatible with the circumstances of the tragic saga of Karbala' and the circumstances of the Ahl al-Bayt’s followers.
As for the contents, they must be compatible with the political, spiritual, cultural, and doctrinal aspects of Imam al-Husayn’s (‘a) uprising and martyrdom.
Beyond doubt, Imam al-Husayn’s uprising has had a far-reaching impact on movements of the Muslim nation and has resulted in safeguarding Islam and the Muslim nation from a variety of distortions.
The ceremonies of Imam al-Husayn’s martyrdom have played a great role in consummating the role of Imam al-Husayn’s uprising. This role is mainly consecrated within the virtuous community, even though it has had some impact on the Muslim milieus in general.
Because the cultural aspect is one of the basic, most important goals among its multifaceted goals, we will single out a rather comprehensive discussion on these ceremonies and include other aspects in order to round off its benefits.Because the cultural aspect is one of the basic, most important goals among its multifaceted goals, we will single out a rather comprehensive discussion on these ceremonies and include other aspects in order to round off its benefits.
Commemoration of Imam al-Ḥusayn’s Martyrdom and the Virtuous Community
The commemoration of Imam al-Husayn’s martyrdom can be organized in the following two major sections according to its form and contents:
(1) Prescribed Rituals
The first section deals with the ceremonies held according to authentic and forthright instructions reported from the Ahl al-Bayt (‘a). Their authenticity depends upon their performance:
A) Grief and Weeping
In addition to all reasonable semblances of grief, sorrow, and complaint about the offensive carried out against the grandson of the Holy Prophet (S), many traditions that are reported from the Holy Imams of the Ahl al-Bayt (‘a) have referred to the significance of weeping over Imam al-Husayn’s martyrdom. These sorrowful slogans of protest obviously express the emotional and spiritual reaction to Imam al-Husayn’s tragedy and introduce the persecution he had to encounter and the brutal crime that was committed against him.
Many other traditions have asserted that the Holy Imams (‘a) did weep for Imam al-Husayn (‘a), as a token of protest that was initially instituted and raised by Imam ‘Ali ibn al-Husayn Zayn al-‘Abidin (‘a).
In his book of Kamil al-Ziyarat, Ibn Qawlawayh has reported that a servant of Imam Zayn al-‘Abidin (‘a) saw him while he was prostrating before Allah and weeping. He asked, “O ‘Ali ibn al-Husayn (‘a), has the time of the termination of your grief not yet come?”
The Imam (‘a) raised his head, looked at him, and answered: Woe to you! By Allah I swear, (Prophet) Jacob (‘a) complained to his Lord for less than what I have seen, saying, “O my sorrow for Joseph!” That was because he had lost one son only. As for me, I saw my father and a group of my household lying slain around me!35
Imam al-Sadiq (‘a) is reported to have said: ‘Ali ibn al-Husayn wept for (his father) Husayn ibn ‘Ali (peace of Allah be upon them all) for twenty or fourty years. Whenever he was served with food, he would weep for Husayn (‘a). Once, one of his servants said to him, “May Allah accept me as ransom for you, O son of Allah’s Messenger (S)! I fear you will die (by weeping so much).” The Imam answered, “I only complain of my grief and sorrow to Allah. Whenever I recall the killing of Fatimah’s sons, tears gush out.”36
This intensive practice of weeping of Imam Zayn al-‘Abidin (‘a) cannot be interpreted as mere emotional reaction to the scenes that he had witnessed in those days of Muharram, after which he was not able to suppress his feelings and emotions. In addition to this understanding, this practice must have apprised his followers of a well-determined plan based on the tragic truth the Imam (‘a) had to personally suffer. This confirms its profundity and enormity so much so that this tragedy permanently exists as an issue experienced by the Muslim nation since the time it took place and as a basic motive for the virtuous community.
After Imam Zayn al-‘Abidin (‘a), other Holy Imams (‘a) offered further insight when they propounded it as a third example of holding in honor the rituals of God.37 This was done by declaring an objection to injustice and personally reacting to the issue and goals of the tragedy of Karbala', and undertaking a course of self-purification and self-discipline. As a result, weeping over Imam al-Husayn’s martyrdom has changed into an act of worship practiced by people individually and collectively.
The Ahl al-Bayt’s emphasis on the significance of actually weeping and trying to weep for Imam al-Husayn ('a) and the reward of such acts shows that this act has become an example of weeping recommended by Almighty Allah, similar to weeping out of fear of Him.
In this regard, Imam al-Sadiq (‘a) is reported to have asked Fudhayl, “Do you regularly gather and mention us?”
Fudhayl answered, “Yes, we do.”
The Imam (‘a) commented, I love these assemblies. Bring to life our affairs (i.e. deeds), O Fudhayl. May Allah have mercy upon him who revitalizes our deeds! O Fudhayl, if one mentions us or listens to our deeds and his eyes shed a tear that is as little as a fly’s wing, Allah will forgive all his sins even if they were as vast as the foam on the seas.38
Abu-Harun al-Makfuf (the blind) has reported that he once visited Imam al-Sadiq (‘a) who asked him to say an elegy about Imam al-Husayn (‘a). Abu-Harun recited the elegy in an ordinary way, but the Imam (‘a) said, “Do not recite it in this ordinary way; rather, chant it as you do at the graves.”
So, Abu-Harun started with this verse, “Pass by Husayn’s grave and say to his pure bones.”
As he saw Imam al-Sadiq (‘a) weeping, Abu-Harun stopped. The Imam (‘a) commanded him to continue. He went on until the end of the lamentation. The Imam (‘a) then asked for more, so Abu-Harun chanted another elegy beginning with, “O Maryam, mourn for your master and weep soulfully for Husayn (‘a).”
Imam al-Sadiq (‘a) then wept, his body heaving with sobs, and women also began to wail. When they stopped, the Imam (‘a) said to Abu-Harun: If one recites an elegy about Husayn (‘a) and makes ten persons weep, Paradise will be his reward. If he makes nine persons weep, Paradise will be the reward…If he makes even one person weep, Paradise will still be the reward. If one mentions Husayn (‘a) and weeps, Paradise will also be his reward.39
The commemoration of Imam al-Husayn’s martyrdom can be organized in the following two major sections according to its form and contents:
(1) Prescribed Rituals
The first section deals with the ceremonies held according to authentic and forthright instructions reported from the Ahl al-Bayt (‘a). Their authenticity depends upon their performance:
A) Grief and Weeping
In addition to all reasonable semblances of grief, sorrow, and complaint about the offensive carried out against the grandson of the Holy Prophet (S), many traditions that are reported from the Holy Imams of the Ahl al-Bayt (‘a) have referred to the significance of weeping over Imam al-Husayn’s martyrdom. These sorrowful slogans of protest obviously express the emotional and spiritual reaction to Imam al-Husayn’s tragedy and introduce the persecution he had to encounter and the brutal crime that was committed against him.
Many other traditions have asserted that the Holy Imams (‘a) did weep for Imam al-Husayn (‘a), as a token of protest that was initially instituted and raised by Imam ‘Ali ibn al-Husayn Zayn al-‘Abidin (‘a).
In his book of Kamil al-Ziyarat, Ibn Qawlawayh has reported that a servant of Imam Zayn al-‘Abidin (‘a) saw him while he was prostrating before Allah and weeping. He asked, “O ‘Ali ibn al-Husayn (‘a), has the time of the termination of your grief not yet come?”
The Imam (‘a) raised his head, looked at him, and answered: Woe to you! By Allah I swear, (Prophet) Jacob (‘a) complained to his Lord for less than what I have seen, saying, “O my sorrow for Joseph!” That was because he had lost one son only. As for me, I saw my father and a group of my household lying slain around me!35
Imam al-Sadiq (‘a) is reported to have said: ‘Ali ibn al-Husayn wept for (his father) Husayn ibn ‘Ali (peace of Allah be upon them all) for twenty or fourty years. Whenever he was served with food, he would weep for Husayn (‘a). Once, one of his servants said to him, “May Allah accept me as ransom for you, O son of Allah’s Messenger (S)! I fear you will die (by weeping so much).” The Imam answered, “I only complain of my grief and sorrow to Allah. Whenever I recall the killing of Fatimah’s sons, tears gush out.”36
This intensive practice of weeping of Imam Zayn al-‘Abidin (‘a) cannot be interpreted as mere emotional reaction to the scenes that he had witnessed in those days of Muharram, after which he was not able to suppress his feelings and emotions. In addition to this understanding, this practice must have apprised his followers of a well-determined plan based on the tragic truth the Imam (‘a) had to personally suffer. This confirms its profundity and enormity so much so that this tragedy permanently exists as an issue experienced by the Muslim nation since the time it took place and as a basic motive for the virtuous community.
After Imam Zayn al-‘Abidin (‘a), other Holy Imams (‘a) offered further insight when they propounded it as a third example of holding in honor the rituals of God.37 This was done by declaring an objection to injustice and personally reacting to the issue and goals of the tragedy of Karbala', and undertaking a course of self-purification and self-discipline. As a result, weeping over Imam al-Husayn’s martyrdom has changed into an act of worship practiced by people individually and collectively.
The Ahl al-Bayt’s emphasis on the significance of actually weeping and trying to weep for Imam al-Husayn ('a) and the reward of such acts shows that this act has become an example of weeping recommended by Almighty Allah, similar to weeping out of fear of Him.
In this regard, Imam al-Sadiq (‘a) is reported to have asked Fudhayl, “Do you regularly gather and mention us?”
Fudhayl answered, “Yes, we do.”
The Imam (‘a) commented, I love these assemblies. Bring to life our affairs (i.e. deeds), O Fudhayl. May Allah have mercy upon him who revitalizes our deeds! O Fudhayl, if one mentions us or listens to our deeds and his eyes shed a tear that is as little as a fly’s wing, Allah will forgive all his sins even if they were as vast as the foam on the seas.38
Abu-Harun al-Makfuf (the blind) has reported that he once visited Imam al-Sadiq (‘a) who asked him to say an elegy about Imam al-Husayn (‘a). Abu-Harun recited the elegy in an ordinary way, but the Imam (‘a) said, “Do not recite it in this ordinary way; rather, chant it as you do at the graves.”
So, Abu-Harun started with this verse, “Pass by Husayn’s grave and say to his pure bones.”
As he saw Imam al-Sadiq (‘a) weeping, Abu-Harun stopped. The Imam (‘a) commanded him to continue. He went on until the end of the lamentation. The Imam (‘a) then asked for more, so Abu-Harun chanted another elegy beginning with, “O Maryam, mourn for your master and weep soulfully for Husayn (‘a).”
Imam al-Sadiq (‘a) then wept, his body heaving with sobs, and women also began to wail. When they stopped, the Imam (‘a) said to Abu-Harun: If one recites an elegy about Husayn (‘a) and makes ten persons weep, Paradise will be his reward. If he makes nine persons weep, Paradise will be the reward…If he makes even one person weep, Paradise will still be the reward. If one mentions Husayn (‘a) and weeps, Paradise will also be his reward.39
Logic for Weeping
If we take into consideration the following consequences of weeping, we can understand its significance:
First: There is a political facet in weeping for Imam al-Husayn (‘a). Weeping is generally the best human and social method—sound and gentle—to condemn wrongdoing and express the profundity of this tragedy and the transgressions to which Imam al-Husayn (‘a) and his noble goals were exposed. The political significance of this method manifests under circumstances of ordeal, repression of freedom and terrorism, when all other aspects fail to convey the truth.
In various stages of history, the followers of the Ahl al-Bayt (‘a) have been experiencing difficult and brutal conditions; therefore, the method of weeping has been the most appropriate in expressing and abiding by their political posture.
We can now clearly understand Imam Zayn al-‘Abidin’s inclination to this method considering his psychological state due to his presence in Karbala' during that tragedy.
This issue highlights a significant truth about the Ahl al-Bayt’s strategy about political issues: a faithful individual is required to demonstrate his political belief through this practice—under all circumstances—despite the fact that it represents the least degree of faith. Hence, it is imperative for a believer to be duly conscious of political ideology and belief. Many reports that deal with the duty of enjoining the right and forbidding the wrong confirm this. Such reports focus on condemning that which is wrong, even if only in one’s heart when higher levels of condemnation are impossible (such being described as the lowest level of faith).
Second: At the same time, weeping represents, at minimum, a moral and subjective reaction to the tragedy of Karbala', an arousal of Muslims’ emotions towards the event and its goals, and detachment from the enemies, their acts and wicked purposes.
This moral aspect of weeping became one of the natural means through which the Ahl al-Bayt (‘a) maintained the morality of unification. The virtuous community stood by the right party, faced wrongdoers despite pressures at various levels, including the external pressures of despotic rulers and the internal pressures of personal desires and lust.
Third: Because weeping has some bearing on tenderheartedness, wakefulness of the conscience, and awareness of the sentiments, it promotes a course of self-purification from sins and raises sensitivity towards the pains of humanity, deviations of the community and issues of persecution and justice.
The issues of hardheartedness, tenderheartedness, and reverence are the most important factors that create an impact on the personal progress of humanity. Relying on this fact, the Holy Qur’an treated and criticized hardheartedness and praised tenderheartedness and reverence on many occasions, some of which are as follows: Thenceforth were your hearts hardened: they became like a rock and even worse in hardness. (2:74)Thenceforth were your hearts hardened: they became like a rock and even worse in hardness. (2:74)Thenceforth were your hearts hardened: they became like a rock and even worse in hardness. (2:74)
Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and the Truth revealed to them, and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors. (57:16)
Do they not then earnestly seek to understand the Qur’an, or are there locks upon (their) hearts? (47:24)
They (i.e. the Jews) say, ‘Our hearts are the wrappings.’ Nay, Allah's curse is on them for their blasphemy. Little is it they believe. (2:88)
Woe to those whose hearts are hardened and cannot celebrate the praises of Allah! They are manifestly wandering in error. (39:22)
Allah has revealed from time to time the most beautiful Message in the form of a Book, consistent with itself, yet repeating its teaching in various aspects. The skins of those who fear their Lord tremble thereat; then their skins and their hearts do submit to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith whom He pleases, but those whom Allah leaves to stray can have none to guide. (39:23)
The state of hearts and setting a seal on them, mentioned in the Holy Qur’an, is the state of hardheartedness. The opposite state is that of purity, reverence, fear, tenderness, leading to tranquility.
Based on this fact, the Holy Legislator has encouraged weeping for fear of Him. Thus, an eye that weeps for fear of Allah is, according to sacred texts, in line with the eyes abstaining from violating His prohibitions and staying awake to guard in His way.40 In addition to its political and moral aspects, weeping enjoys a spiritual and sentimental aspect.
No doubt, weeping is the finest way of cleansing the filth from the hearts and preparing them to respond to improvement. This is linked to justice and injustice. The motives of weeping that stir up such emotional and sentimental feelings have an impact on man’s outlook on life and reaction to various socio-politico-economic issues. When feelings towards wrong and oppression are aroused in a person and when he reacts to such feelings, he will undoubtedly think about the causes of injustice and the standards of justice and resort to methods of commitment to it. Usually, discussions of such ideas surface after stimulation of such feelings.
B) Significance of Ziyarah
Originally, Ziyarah of Imam al-Husayn (‘a) indicated presence near his tomb. Later, it took on a broader aspect appertaining to paying tribute to the Ahl al-Bayt (‘a) since it required visitation of Imam al-Husayn (‘a) on various occasions from near and far. After that, visitations to Imam al-Husayn’s tomb paved the way for visiting the shrines of the other Holy Imams (‘a), their descendants and followers.
According to certain reports, the first to have visited Imam al-Husayn’s grave was Imam Zayn al-‘Abidin (‘a), forty days after his martyrdom (ceremonially called al-arba’in), on his return from Sham (currently Syria) to Madinah.41
Subsequently, the other Holy Imams (‘a) recommended visiting Imam al-Husayn’s tomb. According to traditions, some of which will be cited hereinafter, visiting Imam al-Husayn’s tomb is a duty required by every Shi’ite individual who believes in Imam al-Husayn’s Imamate.
Authentic traditions, reported from the Holy Imams (‘a), have mentioned the great rewards ensuing from this blessed act of devotion as well as its preference to the recommended (i.e. not obligatory) pilgrimage to Mecca (‘umrah).
Shaykh al-Tusi in his book of Misbah al-Za'ir has recorded a form of the ziyarah that is different from the famous one that is recited on the day of ‘Ashura'. Through a valid chain of authority, he has also reported this formula of ziyarah from ‘Abdullah ibn Sinan, the author of al-Mazar al-Kabir, as follows: On the tenth of Muharram (‘Ashura') of one year, I visited my master Abu-‘Abdullah Ja‘far ibn Muhammad (al-Sadiq) (‘a) and found him gloomy, apparently aggrieved, with tears flowing from his eyes like pearls. I asked, “O Son of Allah’s Messenger (S)! What is making you weep? May Allah never cause your eyes to weep!”
The Imam (‘a) answered, “Are you inattentive? Do you not know that Husayn ibn ‘Ali (‘a) was martyred on this day?”
I then asked, “O master, what do you say about fasting on this day?”
The Imam (‘a) answered: You may abstain from eating and drinking on that day but without a predetermined intention of ritual fasting and you may break your abstinence from eating and drinking but without prearrangement. Do not fast for the whole day; rather, you must break your fast an hour after the Afternoon (‘Asr) Prayer with a drink of water. At this very time of that day, the combat with the family members of Allah’s Messenger (S) terminated and the massacre ended while thirty of their supporters were thrown on the ground. Their slaying is very hard for Allah’s Messenger (S). Had he been alive then, he would have been the one consoled for their death.
O ‘Abdullah ibn Sinan, the best act you may do on this day is to dress yourself in clean clothes, undo the buttons, and uncover your arms, just like those stricken by a disaster. At midday, you may take leave to a wasteland or a place where nobody can see you, go to an empty house you own, or keep yourself secluded. You may offer a four-unit (rak’ah) prayer with genuflection (ruku’) and prostration (sujud). After each two units, you say the taslim (the concluding statement of prayers). In the first unit, you recite Surah al-Hamd (al-Fatihah, No. 1) and Surah al-Kafirun (No. 109) and in the second Surah al-Hamd and Surah al-Tawhid (al-Ikhlas, No. 112). You then offer another two-unit prayer, reciting in the first unit Surah al-Hamd and Surah al-Ahzab (No. 33) and in the second Surah al-Hamd and Surah al-Munafiqun (No, 63) or any other part of the Holy Qur’an as much as is easy.
You then say the taslim and turn your face towards Husayn’s tomb and place of rest. You then call to mind the way he, his sons and family members were slain. You salute him, invoke Allah’s blessings upon him and Allah’s curse upon those who slew him, and distance yourself from their crimes. By doing so, Almighty Allah will raise your rank in Paradise and absolve you from your evildoings.
You then take some steps in the place where you are, be it desert, an empty space, or any other area, repeating the following words: “We are Allah’s and unto Him shall we return. We are pleased with His decree and we submit to His decisions.”
Depression and sadness should be manifest on your mien. You should also mention Almighty Allah as much as you can and repeat the previous statement.
When you finish walking while doing the previous acts, you should stop in the same place where you offered the prayers and say the following statements: “O Allah, torture the wicked ones who contended with Your Messenger (S), fought against Your Representatives (‘a), worshipped other deities than You, and violated Your prohibitions. Curse the leaders and the followers as well as those who loved them, those who participated with them, and those who approved of their crimes with much cursing. O Allah, hasten the Deliverance of Muhammad’s Family (‘a). Shower on them Your blessings and save them from the grasp of the misleading hypocrites and the contemptuous unbelievers. Grant them (‘a) manifest victory. Confer upon them soothing mercy and approaching relief, and furnish them with an overcoming authority from You over Your enemy and theirs.”
You then raise your hands, pointing to their (‘a) enemies, and say the following… etc.42
Investigation of the political, ethical, social, and spiritual denotations of this sublime ziyarah requires a lengthy discourse, especially when we take into consideration the historical aspect and the reactions of the despotic ruling authorities to it during the various stages of history. However, let us now refer to a number of basic aspects briefly. (S)
If we take into consideration the following consequences of weeping, we can understand its significance:
First: There is a political facet in weeping for Imam al-Husayn (‘a). Weeping is generally the best human and social method—sound and gentle—to condemn wrongdoing and express the profundity of this tragedy and the transgressions to which Imam al-Husayn (‘a) and his noble goals were exposed. The political significance of this method manifests under circumstances of ordeal, repression of freedom and terrorism, when all other aspects fail to convey the truth.
In various stages of history, the followers of the Ahl al-Bayt (‘a) have been experiencing difficult and brutal conditions; therefore, the method of weeping has been the most appropriate in expressing and abiding by their political posture.
We can now clearly understand Imam Zayn al-‘Abidin’s inclination to this method considering his psychological state due to his presence in Karbala' during that tragedy.
This issue highlights a significant truth about the Ahl al-Bayt’s strategy about political issues: a faithful individual is required to demonstrate his political belief through this practice—under all circumstances—despite the fact that it represents the least degree of faith. Hence, it is imperative for a believer to be duly conscious of political ideology and belief. Many reports that deal with the duty of enjoining the right and forbidding the wrong confirm this. Such reports focus on condemning that which is wrong, even if only in one’s heart when higher levels of condemnation are impossible (such being described as the lowest level of faith).
Second: At the same time, weeping represents, at minimum, a moral and subjective reaction to the tragedy of Karbala', an arousal of Muslims’ emotions towards the event and its goals, and detachment from the enemies, their acts and wicked purposes.
This moral aspect of weeping became one of the natural means through which the Ahl al-Bayt (‘a) maintained the morality of unification. The virtuous community stood by the right party, faced wrongdoers despite pressures at various levels, including the external pressures of despotic rulers and the internal pressures of personal desires and lust.
Third: Because weeping has some bearing on tenderheartedness, wakefulness of the conscience, and awareness of the sentiments, it promotes a course of self-purification from sins and raises sensitivity towards the pains of humanity, deviations of the community and issues of persecution and justice.
The issues of hardheartedness, tenderheartedness, and reverence are the most important factors that create an impact on the personal progress of humanity. Relying on this fact, the Holy Qur’an treated and criticized hardheartedness and praised tenderheartedness and reverence on many occasions, some of which are as follows: Thenceforth were your hearts hardened: they became like a rock and even worse in hardness. (2:74)Thenceforth were your hearts hardened: they became like a rock and even worse in hardness. (2:74)Thenceforth were your hearts hardened: they became like a rock and even worse in hardness. (2:74)
Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and the Truth revealed to them, and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors. (57:16)
Do they not then earnestly seek to understand the Qur’an, or are there locks upon (their) hearts? (47:24)
They (i.e. the Jews) say, ‘Our hearts are the wrappings.’ Nay, Allah's curse is on them for their blasphemy. Little is it they believe. (2:88)
Woe to those whose hearts are hardened and cannot celebrate the praises of Allah! They are manifestly wandering in error. (39:22)
Allah has revealed from time to time the most beautiful Message in the form of a Book, consistent with itself, yet repeating its teaching in various aspects. The skins of those who fear their Lord tremble thereat; then their skins and their hearts do submit to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith whom He pleases, but those whom Allah leaves to stray can have none to guide. (39:23)
The state of hearts and setting a seal on them, mentioned in the Holy Qur’an, is the state of hardheartedness. The opposite state is that of purity, reverence, fear, tenderness, leading to tranquility.
Based on this fact, the Holy Legislator has encouraged weeping for fear of Him. Thus, an eye that weeps for fear of Allah is, according to sacred texts, in line with the eyes abstaining from violating His prohibitions and staying awake to guard in His way.40 In addition to its political and moral aspects, weeping enjoys a spiritual and sentimental aspect.
No doubt, weeping is the finest way of cleansing the filth from the hearts and preparing them to respond to improvement. This is linked to justice and injustice. The motives of weeping that stir up such emotional and sentimental feelings have an impact on man’s outlook on life and reaction to various socio-politico-economic issues. When feelings towards wrong and oppression are aroused in a person and when he reacts to such feelings, he will undoubtedly think about the causes of injustice and the standards of justice and resort to methods of commitment to it. Usually, discussions of such ideas surface after stimulation of such feelings.
B) Significance of Ziyarah
Originally, Ziyarah of Imam al-Husayn (‘a) indicated presence near his tomb. Later, it took on a broader aspect appertaining to paying tribute to the Ahl al-Bayt (‘a) since it required visitation of Imam al-Husayn (‘a) on various occasions from near and far. After that, visitations to Imam al-Husayn’s tomb paved the way for visiting the shrines of the other Holy Imams (‘a), their descendants and followers.
According to certain reports, the first to have visited Imam al-Husayn’s grave was Imam Zayn al-‘Abidin (‘a), forty days after his martyrdom (ceremonially called al-arba’in), on his return from Sham (currently Syria) to Madinah.41
Subsequently, the other Holy Imams (‘a) recommended visiting Imam al-Husayn’s tomb. According to traditions, some of which will be cited hereinafter, visiting Imam al-Husayn’s tomb is a duty required by every Shi’ite individual who believes in Imam al-Husayn’s Imamate.
Authentic traditions, reported from the Holy Imams (‘a), have mentioned the great rewards ensuing from this blessed act of devotion as well as its preference to the recommended (i.e. not obligatory) pilgrimage to Mecca (‘umrah).
Shaykh al-Tusi in his book of Misbah al-Za'ir has recorded a form of the ziyarah that is different from the famous one that is recited on the day of ‘Ashura'. Through a valid chain of authority, he has also reported this formula of ziyarah from ‘Abdullah ibn Sinan, the author of al-Mazar al-Kabir, as follows: On the tenth of Muharram (‘Ashura') of one year, I visited my master Abu-‘Abdullah Ja‘far ibn Muhammad (al-Sadiq) (‘a) and found him gloomy, apparently aggrieved, with tears flowing from his eyes like pearls. I asked, “O Son of Allah’s Messenger (S)! What is making you weep? May Allah never cause your eyes to weep!”
The Imam (‘a) answered, “Are you inattentive? Do you not know that Husayn ibn ‘Ali (‘a) was martyred on this day?”
I then asked, “O master, what do you say about fasting on this day?”
The Imam (‘a) answered: You may abstain from eating and drinking on that day but without a predetermined intention of ritual fasting and you may break your abstinence from eating and drinking but without prearrangement. Do not fast for the whole day; rather, you must break your fast an hour after the Afternoon (‘Asr) Prayer with a drink of water. At this very time of that day, the combat with the family members of Allah’s Messenger (S) terminated and the massacre ended while thirty of their supporters were thrown on the ground. Their slaying is very hard for Allah’s Messenger (S). Had he been alive then, he would have been the one consoled for their death.
O ‘Abdullah ibn Sinan, the best act you may do on this day is to dress yourself in clean clothes, undo the buttons, and uncover your arms, just like those stricken by a disaster. At midday, you may take leave to a wasteland or a place where nobody can see you, go to an empty house you own, or keep yourself secluded. You may offer a four-unit (rak’ah) prayer with genuflection (ruku’) and prostration (sujud). After each two units, you say the taslim (the concluding statement of prayers). In the first unit, you recite Surah al-Hamd (al-Fatihah, No. 1) and Surah al-Kafirun (No. 109) and in the second Surah al-Hamd and Surah al-Tawhid (al-Ikhlas, No. 112). You then offer another two-unit prayer, reciting in the first unit Surah al-Hamd and Surah al-Ahzab (No. 33) and in the second Surah al-Hamd and Surah al-Munafiqun (No, 63) or any other part of the Holy Qur’an as much as is easy.
You then say the taslim and turn your face towards Husayn’s tomb and place of rest. You then call to mind the way he, his sons and family members were slain. You salute him, invoke Allah’s blessings upon him and Allah’s curse upon those who slew him, and distance yourself from their crimes. By doing so, Almighty Allah will raise your rank in Paradise and absolve you from your evildoings.
You then take some steps in the place where you are, be it desert, an empty space, or any other area, repeating the following words: “We are Allah’s and unto Him shall we return. We are pleased with His decree and we submit to His decisions.”
Depression and sadness should be manifest on your mien. You should also mention Almighty Allah as much as you can and repeat the previous statement.
When you finish walking while doing the previous acts, you should stop in the same place where you offered the prayers and say the following statements: “O Allah, torture the wicked ones who contended with Your Messenger (S), fought against Your Representatives (‘a), worshipped other deities than You, and violated Your prohibitions. Curse the leaders and the followers as well as those who loved them, those who participated with them, and those who approved of their crimes with much cursing. O Allah, hasten the Deliverance of Muhammad’s Family (‘a). Shower on them Your blessings and save them from the grasp of the misleading hypocrites and the contemptuous unbelievers. Grant them (‘a) manifest victory. Confer upon them soothing mercy and approaching relief, and furnish them with an overcoming authority from You over Your enemy and theirs.”
You then raise your hands, pointing to their (‘a) enemies, and say the following… etc.42
Investigation of the political, ethical, social, and spiritual denotations of this sublime ziyarah requires a lengthy discourse, especially when we take into consideration the historical aspect and the reactions of the despotic ruling authorities to it during the various stages of history. However, let us now refer to a number of basic aspects briefly. (S)
The Various Aspects of Ziyarah
First Aspect: This ziyarah represents the same set of principles represented by the rituals of Hajj according to the Islamic ruling, yet in a special framework and a restricted goal, which is to refine the virtuous community and the genuine line of the Ahl al-Bayt’s followers in accordance with the purposes behind Imam al-Husayn’s uprising.
Such refinement can be achieved through loyalty to this Islamic standard, namely Imam al-Husayn (‘a), and by responding to his call in the capacity of a caller to Almighty Allah. This response has been introduced in the following formula: Here I am responding to you, O caller to Allah. If my body could not respond to your call when you called for aid and my tongue could not respond to your call for help, then, verily, my heart, my hearing, and my sight have responded to you. Glory be to our Lord! Most surely, the promise of our Lord was to be fulfilled.43
Second Aspect: The Holy Imams of the Ahl al-Bayt (‘a) aimed at connecting the movement of the virtuous community and the genuine line of Islam to Imam al-Husayn’s Islamic standard and his religion-based situations. In view of differences in their conditions, which required variety in their provisional political affairs, the Holy Imams (‘a) needed to confirm a fixed line to be followed by their movement and a clear-cut practice for their school. This line signifies the objection to oppression and injustice, which was declared by Imam al-Husayn (‘a) in his first sermon delivered to the people of al-Kufah, saying:
O people: Verily, Allah’s Messenger (S) has said, “He who realizes that an unjust ruler is violating the prohibitions of Allah, breaching his pledge with Him, opposing the traditions of His Messenger (S) and oppressing His servants yet does not try to change that through his deeds or words, then Allah will definitely place him with that ruler.” Verily, those rulers have acted in accordance with Satan, abandoned their obedience to the All-beneficent God, made overt mischief, infringed upon the provisions of Allah, seized booty, violated the prohibitions of Allah, and prohibited that which Allah has deemed lawful. Most certainly, it is my duty, more than anyone else, to oppose them.44
The Holy Imams of the Ahl al-Bayt (‘a) took much interest in consolidating this fixed line in an unambiguous, clear way by concentrating on visiting Imam al-Husayn’s tomb, rendering homage to him, responding to his call, showing loyalty to his devotees and followers, and announcing hostility towards his enemies and all those who support and follow them.
Third Aspect: The Holy Imams (‘a) worked towards educating the individuals of the virtuous community on commitment to the doctrinal, ethical, and political concepts present in the texts of the ziyarah that are addressed to Imam al-Husayn (‘a) on various occasions.
Visiting Imam al-Husayn’s tomb was consecrated within a certain season to express commitment to these multifaceted concepts. As a result, a cultural line, which is characterized by attentiveness and firmness, was created in the milieus of the virtuous community.
Fourth Aspect: By way of connecting with Imam al-Husayn’s movement, the Holy Imams (‘a) introduced the virtuous community politically and socially and opened the doors for other Muslims to join this movement. This fact explains the following two events that manifested themselves eminently throughout history associated with the visitation to Imam al-Husayn’s tomb.
First Event: The despotic authorities and the criminal tyrants practiced suppression and violence against the Muslims who visited the holy shrine of Imam al-Husayn (‘a). Throughout history, these visitors had to encounter various sorts of injury: some were killed, some fined, some their hands cut off and others persecuted. The holy tomb of Imam al-Husayn (‘a) was exposed to many attempts of ruination at the hands of despotic rulers, such as al-Mutawakkil, the ‘Abbasid ruler (822-861 AD), the Wahhabis at the end of the thirteenth century of Hegira, and the ‘Aflaqi45 rulers of Iraq (1968-2003).
Second Event: The Holy Imams (‘a) adopted the course of precautionary dissimulation (taqiyyah) and worked on safeguarding their followers and keeping them away from all risks and pain. However, they enlightened their followers on the necessity of reciting the ziyarah no matter what menace they faced, since visiting Imam al-Husayn’s tomb came to be regarded by them as a fight for the sake of Allah (i.e. jihad).
Imam Muhammad al-Baqir (‘a) is reported to have said: Command our followers to visit the tomb of Husayn ibn ‘Ali (‘a), for this deed is obligatory upon each and every believer who has confessed to the divinely commissioned leadership of Husayn (‘a).46
Imam Ja‘far al-Sadiq (‘a) is reported to have said: If you go on Hajj every year for your entire lifetime but miss visiting Husayn ibn ‘Ali (‘a), you will have abandoned one of the duties towards Allah and towards His Messenger (S). Carrying out the duty towards Husayn (‘a) is verily obligatory upon each Muslim by a command of Almighty Allah.47
First Aspect: This ziyarah represents the same set of principles represented by the rituals of Hajj according to the Islamic ruling, yet in a special framework and a restricted goal, which is to refine the virtuous community and the genuine line of the Ahl al-Bayt’s followers in accordance with the purposes behind Imam al-Husayn’s uprising.
Such refinement can be achieved through loyalty to this Islamic standard, namely Imam al-Husayn (‘a), and by responding to his call in the capacity of a caller to Almighty Allah. This response has been introduced in the following formula: Here I am responding to you, O caller to Allah. If my body could not respond to your call when you called for aid and my tongue could not respond to your call for help, then, verily, my heart, my hearing, and my sight have responded to you. Glory be to our Lord! Most surely, the promise of our Lord was to be fulfilled.43
Second Aspect: The Holy Imams of the Ahl al-Bayt (‘a) aimed at connecting the movement of the virtuous community and the genuine line of Islam to Imam al-Husayn’s Islamic standard and his religion-based situations. In view of differences in their conditions, which required variety in their provisional political affairs, the Holy Imams (‘a) needed to confirm a fixed line to be followed by their movement and a clear-cut practice for their school. This line signifies the objection to oppression and injustice, which was declared by Imam al-Husayn (‘a) in his first sermon delivered to the people of al-Kufah, saying:
O people: Verily, Allah’s Messenger (S) has said, “He who realizes that an unjust ruler is violating the prohibitions of Allah, breaching his pledge with Him, opposing the traditions of His Messenger (S) and oppressing His servants yet does not try to change that through his deeds or words, then Allah will definitely place him with that ruler.” Verily, those rulers have acted in accordance with Satan, abandoned their obedience to the All-beneficent God, made overt mischief, infringed upon the provisions of Allah, seized booty, violated the prohibitions of Allah, and prohibited that which Allah has deemed lawful. Most certainly, it is my duty, more than anyone else, to oppose them.44
The Holy Imams of the Ahl al-Bayt (‘a) took much interest in consolidating this fixed line in an unambiguous, clear way by concentrating on visiting Imam al-Husayn’s tomb, rendering homage to him, responding to his call, showing loyalty to his devotees and followers, and announcing hostility towards his enemies and all those who support and follow them.
Third Aspect: The Holy Imams (‘a) worked towards educating the individuals of the virtuous community on commitment to the doctrinal, ethical, and political concepts present in the texts of the ziyarah that are addressed to Imam al-Husayn (‘a) on various occasions.
Visiting Imam al-Husayn’s tomb was consecrated within a certain season to express commitment to these multifaceted concepts. As a result, a cultural line, which is characterized by attentiveness and firmness, was created in the milieus of the virtuous community.
Fourth Aspect: By way of connecting with Imam al-Husayn’s movement, the Holy Imams (‘a) introduced the virtuous community politically and socially and opened the doors for other Muslims to join this movement. This fact explains the following two events that manifested themselves eminently throughout history associated with the visitation to Imam al-Husayn’s tomb.
First Event: The despotic authorities and the criminal tyrants practiced suppression and violence against the Muslims who visited the holy shrine of Imam al-Husayn (‘a). Throughout history, these visitors had to encounter various sorts of injury: some were killed, some fined, some their hands cut off and others persecuted. The holy tomb of Imam al-Husayn (‘a) was exposed to many attempts of ruination at the hands of despotic rulers, such as al-Mutawakkil, the ‘Abbasid ruler (822-861 AD), the Wahhabis at the end of the thirteenth century of Hegira, and the ‘Aflaqi45 rulers of Iraq (1968-2003).
Second Event: The Holy Imams (‘a) adopted the course of precautionary dissimulation (taqiyyah) and worked on safeguarding their followers and keeping them away from all risks and pain. However, they enlightened their followers on the necessity of reciting the ziyarah no matter what menace they faced, since visiting Imam al-Husayn’s tomb came to be regarded by them as a fight for the sake of Allah (i.e. jihad).
Imam Muhammad al-Baqir (‘a) is reported to have said: Command our followers to visit the tomb of Husayn ibn ‘Ali (‘a), for this deed is obligatory upon each and every believer who has confessed to the divinely commissioned leadership of Husayn (‘a).46
Imam Ja‘far al-Sadiq (‘a) is reported to have said: If you go on Hajj every year for your entire lifetime but miss visiting Husayn ibn ‘Ali (‘a), you will have abandoned one of the duties towards Allah and towards His Messenger (S). Carrying out the duty towards Husayn (‘a) is verily obligatory upon each Muslim by a command of Almighty Allah.47
Commemorating Imam al-Husayn’s Martyrdom
The ceremonies commemorating Imam al-Husayn’s martyrdom (al-majalis al-husayniyyah) are the assemblages that the followers of the Ahl al-Bayt (‘a) hold on the days of the great disaster, in Muharram and Safar, and on other days of the year. In these assemblages, Muslims gather to recollect the events of the tragedy of Karbala' as well as probe other religious issues.
Originally, these ceremonies expressed deep grief for Imam al-Husayn’s martyrdom (‘a). They recalled the terribleness of the calamity that befell Imam al-Husayn (‘a) and his family members, and pointed out the savagery of the Umayyad band in general and Yazid the tyrant in particular, revealing the deep-rooted hatred and animosity they had against Islam, the Messenger (S), and his Household (‘a).
In the following stages, these ceremonies developed into a mobile school of the Ahl al-Bayt’s followers to meet the cultural, political, emotional, and social needs of the virtuous community whose individuals could move freely in the midst of these ceremonies under all circumstances.
Since the first days of the tragedy of Karbala', such sessions were first held in Sham when Yazid began to retreat in the face of the mass denunciation of the tragedy.
This mass wakefulness was the result of the all-inclusive enlightenment that Lady Zaynab and Imam Zayn al-’Abidin (‘a) spread among the public when their caravan, carrying them as captives, entered Sham and they were presented in the court of Yazid ibn Mu’awiyah. Some traditions confirm that Imam Zayn al-‘Abidin (‘a) held a three-day funeral ceremony in Sham.48
The other members of the Holy Prophet’s household and some of his wives, such as Ummu-Salamah, also held funeral ceremonies in al-Madinah as soon as the surviving members of Imam al-Husayn’s family, headed by Imam Zayn al-‘Abidin (‘a), returned home.49
Whenever they had an opportunity and especially on the first ten days of the month of Muharram, the Ahl al-Bayt (‘a) continued to hold such ceremonies. They also encouraged their followers and devotees to do the same, as has been previously cited.
Although discussions of the history, aspects, consequences, and logic for these ceremonies of commemorating Imam al-Husayn’s martyrdom are too extensive for one book, we will hereinafter refer to some of these aspects briefly:
The ceremonies commemorating Imam al-Husayn’s martyrdom (al-majalis al-husayniyyah) are the assemblages that the followers of the Ahl al-Bayt (‘a) hold on the days of the great disaster, in Muharram and Safar, and on other days of the year. In these assemblages, Muslims gather to recollect the events of the tragedy of Karbala' as well as probe other religious issues.
Originally, these ceremonies expressed deep grief for Imam al-Husayn’s martyrdom (‘a). They recalled the terribleness of the calamity that befell Imam al-Husayn (‘a) and his family members, and pointed out the savagery of the Umayyad band in general and Yazid the tyrant in particular, revealing the deep-rooted hatred and animosity they had against Islam, the Messenger (S), and his Household (‘a).
In the following stages, these ceremonies developed into a mobile school of the Ahl al-Bayt’s followers to meet the cultural, political, emotional, and social needs of the virtuous community whose individuals could move freely in the midst of these ceremonies under all circumstances.
Since the first days of the tragedy of Karbala', such sessions were first held in Sham when Yazid began to retreat in the face of the mass denunciation of the tragedy.
This mass wakefulness was the result of the all-inclusive enlightenment that Lady Zaynab and Imam Zayn al-’Abidin (‘a) spread among the public when their caravan, carrying them as captives, entered Sham and they were presented in the court of Yazid ibn Mu’awiyah. Some traditions confirm that Imam Zayn al-‘Abidin (‘a) held a three-day funeral ceremony in Sham.48
The other members of the Holy Prophet’s household and some of his wives, such as Ummu-Salamah, also held funeral ceremonies in al-Madinah as soon as the surviving members of Imam al-Husayn’s family, headed by Imam Zayn al-‘Abidin (‘a), returned home.49
Whenever they had an opportunity and especially on the first ten days of the month of Muharram, the Ahl al-Bayt (‘a) continued to hold such ceremonies. They also encouraged their followers and devotees to do the same, as has been previously cited.
Although discussions of the history, aspects, consequences, and logic for these ceremonies of commemorating Imam al-Husayn’s martyrdom are too extensive for one book, we will hereinafter refer to some of these aspects briefly:
Significance and Aspects
First: These ceremonies contribute to the preservation of the great event of Imam al-Husayn’s uprising, which also embodies a Divine proposal the purpose of which is to draw the Muslim nation’s attention towards safeguarding the final Divine message of Islam against loss, distortion, and deformation.
Since the beginning, the tyrannical authorities attempted to misrepresent the truth by presenting Imam al-Husayn’s uprising as mutiny against the legal authority, as an act of rebellion aimed at destroying Muslim unity. They also tried to cast a shadow on Imam al-Husayn’s personality and on the goals, background, causes, and circumstances of his uprising. The masses need to learn the truth of this great uprising in the history of Muslims.
In the beginning Yazid, the tyrant, tried to absolve himself from the responsibility of this catastrophic massacre and cast the blame on ‘Ubaydullah ibn Ziyad, the commander-in-chief. However, the reason-based planning of the Ahl al-Bayt (‘a) reiterated the features of this uprising in such ceremonies and saved the truth from being hidden or lost. As a result, Imam al-Husayn’s uprising, with all its details and attributes, has been well-protected in the history of Islam.50
Second: These ceremonies keep the following significant aspects existent, active, and influential in Islamic life in general and the milieus of the virtuous community in particular:
A) These ceremonies activate the conscience of Muslims. One of the basic goals of this uprising was to shake, revive and move this conscience whenever it was exposed to death or cultural anesthesia, or whenever it buckled under the psychological pressures or methods of terrorism that lead to absence of willpower despite acquaintance with the truth.51
The tragedy of Karbala' has thus become a moving factor not only for the present generation but also for all generations throughout the ages.
A pioneering role in this field has been played by the Ahl al-Bayt (‘a) through their magnificent depictions that embodied the tragedy in the most effective way. Additionally, poets of the Ahl al-Bayt (‘a) School have contributed to portraying and presenting this tragedy through the elegies they have composed in various stages of Muslim history.
We can understand the reason for the traditions that urged composing and reciting poetry on the tragedy of Imam al-Husayn (‘a) in particular.52 We can also understand the reason for the voluminous poetic heritage on Imam al-Husayn (‘a), which is too huge to find its match in human literature as a whole.
B) These ceremonies reveal the politico-cultural recognition of the events by which the Muslim sects in general and the virtuous community in particular are passing, since this community has been characterized by profound and unique recognition of all political events and its commitment to Islamic principles and revolutionary ethics.
C) These ceremonies shed light on the need of a genuine Islamic inspection of the Islamic system of government and its components. It is necessary to stipulate the correct attitude regarding the Islamic system of government and have the competence of distinguishing between right and wrong practices within this system, along with the capability of distinguishing between the red, green and grey lines so that a more comprehensive understanding is achieved of the issues that menace Islam which must be confronted and resisted.
Third: The ceremonies of commemorating Imam al-Husayn’s martyrdom maintain the human and social relations among the members of the virtuous community and the other Muslims who interact with them. However, such interactions must be within the accurate frame of these relations—a frame that represents the goals and moralities of Imam al-Husayn (‘a).
Just as these sessions and ceremonies have provided great opportunity to confirm such relations and strengthen the bonds of mutual love and affiliation among the members of the virtuous community and increase the spirit of cooperation and fraternity, so also have they become opportunities for spending, giving, offering, and attending to the feeble and poor after recognizing their condition. This can be accomplished because the largest congregations of Muslims of various social and religious levels attend such sessions and celebrations.
This aspect in the Ahl al-Bayt’s (‘a) plan (of commemorating Imam Husayn’s martyrdom) has preserved the unity of the virtuous community in its social and human relations throughout history regardless of the difficulties, ordeals, and pain the members of this community have to face.
Fourth: These sessions and ceremonies of commemorating Imam al-Husayn’s uprising and martyrdom have contributed to spreading the genuine Islamic culture, which faced several attempts of ideological and physical debarments and terrorism at certain stages of its history as well as unavailability of both human and material potential for promulgating this culture.
The culture of the Ahl al-Bayt (‘a) School, in its various aspects including the doctrinal, ethical, behavioral and historical has been characterized by the features and peculiarities of genuine Islam as practiced by the Ahl al-Bayt (‘a). Opportunities to promulgate this culture were not always available; rather, they were even banned at certain times. Secondly, religious establishments, such as seminaries, mosques, and other cultural centers, were neither helpful nor available. As a result, the virtuous community was threatened by dissolution, loss, ignorance, or baseless fanaticism.
To tackle these needs, the Ahl al-Bayt (‘a) recommended establishing the commemoration of Imam al-Husayn’s uprising and martyrdom, thus establishing mobile cultural schools. Shaykh al-Kulayni, through a valid chain of authority, has reported Maysar as saying: Imam Abu-Ja‘far (al-Baqir) once asked me, “Do you (Shi‘ite groups) usually seclude yourselves to exchange discourses and say whatever you have in mind freely?”
I answered, “Yes, I swear it by Allah. We usually seclude ourselves to exchange discourses and say whatever we have in our minds freely.”
The Imam (‘a) commented: By Allah I swear, I do wish I were with you on even some of these occasions. By Allah I swear, I do love your fragrance and your souls. You are following the very religion of Allah and the religion of His angels. So, help (us) by means of piety and diligence.”53
First: These ceremonies contribute to the preservation of the great event of Imam al-Husayn’s uprising, which also embodies a Divine proposal the purpose of which is to draw the Muslim nation’s attention towards safeguarding the final Divine message of Islam against loss, distortion, and deformation.
Since the beginning, the tyrannical authorities attempted to misrepresent the truth by presenting Imam al-Husayn’s uprising as mutiny against the legal authority, as an act of rebellion aimed at destroying Muslim unity. They also tried to cast a shadow on Imam al-Husayn’s personality and on the goals, background, causes, and circumstances of his uprising. The masses need to learn the truth of this great uprising in the history of Muslims.
In the beginning Yazid, the tyrant, tried to absolve himself from the responsibility of this catastrophic massacre and cast the blame on ‘Ubaydullah ibn Ziyad, the commander-in-chief. However, the reason-based planning of the Ahl al-Bayt (‘a) reiterated the features of this uprising in such ceremonies and saved the truth from being hidden or lost. As a result, Imam al-Husayn’s uprising, with all its details and attributes, has been well-protected in the history of Islam.50
Second: These ceremonies keep the following significant aspects existent, active, and influential in Islamic life in general and the milieus of the virtuous community in particular:
A) These ceremonies activate the conscience of Muslims. One of the basic goals of this uprising was to shake, revive and move this conscience whenever it was exposed to death or cultural anesthesia, or whenever it buckled under the psychological pressures or methods of terrorism that lead to absence of willpower despite acquaintance with the truth.51
The tragedy of Karbala' has thus become a moving factor not only for the present generation but also for all generations throughout the ages.
A pioneering role in this field has been played by the Ahl al-Bayt (‘a) through their magnificent depictions that embodied the tragedy in the most effective way. Additionally, poets of the Ahl al-Bayt (‘a) School have contributed to portraying and presenting this tragedy through the elegies they have composed in various stages of Muslim history.
We can understand the reason for the traditions that urged composing and reciting poetry on the tragedy of Imam al-Husayn (‘a) in particular.52 We can also understand the reason for the voluminous poetic heritage on Imam al-Husayn (‘a), which is too huge to find its match in human literature as a whole.
B) These ceremonies reveal the politico-cultural recognition of the events by which the Muslim sects in general and the virtuous community in particular are passing, since this community has been characterized by profound and unique recognition of all political events and its commitment to Islamic principles and revolutionary ethics.
C) These ceremonies shed light on the need of a genuine Islamic inspection of the Islamic system of government and its components. It is necessary to stipulate the correct attitude regarding the Islamic system of government and have the competence of distinguishing between right and wrong practices within this system, along with the capability of distinguishing between the red, green and grey lines so that a more comprehensive understanding is achieved of the issues that menace Islam which must be confronted and resisted.
Third: The ceremonies of commemorating Imam al-Husayn’s martyrdom maintain the human and social relations among the members of the virtuous community and the other Muslims who interact with them. However, such interactions must be within the accurate frame of these relations—a frame that represents the goals and moralities of Imam al-Husayn (‘a).
Just as these sessions and ceremonies have provided great opportunity to confirm such relations and strengthen the bonds of mutual love and affiliation among the members of the virtuous community and increase the spirit of cooperation and fraternity, so also have they become opportunities for spending, giving, offering, and attending to the feeble and poor after recognizing their condition. This can be accomplished because the largest congregations of Muslims of various social and religious levels attend such sessions and celebrations.
This aspect in the Ahl al-Bayt’s (‘a) plan (of commemorating Imam Husayn’s martyrdom) has preserved the unity of the virtuous community in its social and human relations throughout history regardless of the difficulties, ordeals, and pain the members of this community have to face.
Fourth: These sessions and ceremonies of commemorating Imam al-Husayn’s uprising and martyrdom have contributed to spreading the genuine Islamic culture, which faced several attempts of ideological and physical debarments and terrorism at certain stages of its history as well as unavailability of both human and material potential for promulgating this culture.
The culture of the Ahl al-Bayt (‘a) School, in its various aspects including the doctrinal, ethical, behavioral and historical has been characterized by the features and peculiarities of genuine Islam as practiced by the Ahl al-Bayt (‘a). Opportunities to promulgate this culture were not always available; rather, they were even banned at certain times. Secondly, religious establishments, such as seminaries, mosques, and other cultural centers, were neither helpful nor available. As a result, the virtuous community was threatened by dissolution, loss, ignorance, or baseless fanaticism.
To tackle these needs, the Ahl al-Bayt (‘a) recommended establishing the commemoration of Imam al-Husayn’s uprising and martyrdom, thus establishing mobile cultural schools. Shaykh al-Kulayni, through a valid chain of authority, has reported Maysar as saying: Imam Abu-Ja‘far (al-Baqir) once asked me, “Do you (Shi‘ite groups) usually seclude yourselves to exchange discourses and say whatever you have in mind freely?”
I answered, “Yes, I swear it by Allah. We usually seclude ourselves to exchange discourses and say whatever we have in our minds freely.”
The Imam (‘a) commented: By Allah I swear, I do wish I were with you on even some of these occasions. By Allah I swear, I do love your fragrance and your souls. You are following the very religion of Allah and the religion of His angels. So, help (us) by means of piety and diligence.”53
Basic Objectives
In view of the aforementioned display of the goals and outcomes of commemorating Imam al-Husayn’s uprising and martyrdom, we can ascertain that the nearer these ceremonies get to achieving their objectives in the most appropriate forms of practice the more they fulfill the actual function that the Holy Imams (‘a) planned.
However, when practiced in unacceptable forms, they will definitely fail to achieve their goals and be just like prayers performed without cordial attention to Almighty Allah.
The objectives of practicing these rituals and ceremonies are summarized below: The first objective is to create a spiritual, mental, and emotional attachment to Imam al-Husayn (‘a), the Ahl al-Bayt (‘a), and the purposes of this great uprising.
The second objective is to accurately inspect, at two levels of policy and religion, the issue of government rule and political events that the Muslim nation faces, including the issues of injustice, justice, enjoining the right, forbidding the wrong, and constructing the divine system of rule.
The third objective is to implant the features of genuine moral education in the virtuous community’s political and social movement. Such features can be represented through self-sacrifice, altruism, steadfastness, feelings of responsibility towards Muslim issues of resisting injustice and tyranny, abiding by what is right, fulfillment of pledges and covenants, sincerity to Almighty Allah, perseverance, and compliance with principles.
The fourth objective is to spread Islamic culture and cognizance of its various aspects, such as recognition of Islam, studying its fundamentals, raising the degree of feeling in human souls, and awakening sentiments and consciences.
The fifth objective is to strengthen the relations of fraternity, mutual love, and cooperation among the believers as well as take interest in their affairs, provide them with the required advice, help the poor and the feeble among them, bring into being more joint liability among them, and present them as a powerful, invulnerable and united community.
2) Innovative Rituals
The second section of this discussion deals with the rituals associated with the commemoration of Imam al-Husayn’s uprising and martyrdom, which have not been prescribed or recommended by the Holy Imams (‘a). These rituals have been invented by their followers in various stages of history. These include organizing processions for expressing grief and sadness for Imam al-Husayn’s martyrdom (al-mawakib al-husayniyyah) and rituals of representing and acting out the scenes of Imam al-Husayn’s tragedy in addition to other rituals that may be invented in the future.
Discussion in this respect can be based on the following two topics: The First Topic is dedicated to the legal justifications of performing such rituals about which we cannot find a tradition reported from the Ahl al-Bayt (‘a) at the three levels of words, deeds, and confirmation.
The best justification in this respect is the idea that any practice or act is regarded as a traditional expression of glorifying Imam al-Husayn (‘a) or showing sorrow for his tragedy, especially if such a practice or act was common during the ages of the Holy Imams (‘a), or a tradition reminding of his tragedy and goals. Such practice and act will thus be legal according to the following Qur’anic rule: Whoever holds in honor the symbols of Allah, such (honor) should come truly from piety of hearts. (22:32)
To describe Imam al-Husayn (‘a) as ‘the Vengeance of Allah’ is one of His symbols or signs and rituals that hold Imam al-Husayn (‘a) in honor is to hold in honor signs of Allah. Besides, many traditions of general purport have instructed showing sorrow for Imam al-Husayn (‘a) and proclaiming his tragic event on the days of ‘Ashura' (the first ten days of Muharram).
The Second Topic is about the limits and framework in which these innovative ceremonies and rituals are practiced to satisfy the aforementioned Qur’anic rule.
The first kind is legally correct under all circumstances because its forms and contents have been mentioned in traditions reported from the Ahl al-Bayt (‘a). It, therefore, represents a fixed line.
As for the second kind, its legality must include the same contents and purport that Almighty Allah has decided for it; that is, the symbols of Allah must be held in honor. It is not sufficient to claim that the effectuation of such ceremonies is for Imam al-Husayn (‘a) and not for holding in honor the symbols of Allah, as long as their form expresses a traditional reason-based style of holding honor. Hence, such practices must be in line with the legitimate content of Imam al-Husayn’s uprising, as has been previously explained.
This content can be restricted to two basic lines: The Positive Line, which entails the goals determined for holding the ceremonies of commemorating Imam al-Husayn’s uprising and martyrdom in their third line. As much as these ceremonies achieve the goals cited in the previous five points, these practices express holding in honor the symbols of Almighty Allah.
The Negative Line entails that these practices must not violate the sacredness of Islam and the Ahl al-Bayt (‘a) School and must not deform the view of this School. This may happen when these practices take a form that is incompatible with the actual goals that the Ahl al-Bayt (‘a) decided for them. Such distortion is obvious in some unwanted practices that are irreconcilable with any act of worship or behavior that the Holy Legislator has accepted to be an expression of connecting with, loving, honoring or glorifying Almighty Allah, as well as other forms that reasonable people acknowledge in social life.
Some unwanted practices are disgusting to pure sentiment, sound human taste and reason. In fact, such practices are only expressions of uncontrolled passions, reckless emotions, and imaginations without legitimate basis since they cannot be sanctioned by Islamic law. They are therefore practiced by naive people who lack acquaintance with Islamic culture and stand rejected by the well-versed scholars of jurisprudence and divinity.
35. Al-Majlisi, Bihar al-Anwar 46:110, H. 4, as quoted from Kamil al-Ziyarat.
36. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 2:922, H. 7.
37. - This is an indication of Almighty Allah’s remark mentioned in the Holy Qur’an, “Whoever holds in honor the rituals of Allah, such should come truly from piety of heart. (22:32)”
38. - Al-Himyari al-Qummi, Qurb al-Isnad, p. 36, H. 117; ‘Allamah al-Majlisi, Bihar al-Anwar 44:282, H. 14 as quoted from the earlier reference book.
39. - Allamal al-Majlisi, Bihar al-Anwar 44:287, H. 25 as quoted from Kamil al-Ziyarat.
40. - ‘Allamah al-Majlisi, Bihar al-Anwar 93:329.
41. - Some reports indicate that the first to have visited Imam Husayn (‘a) on the forty-day occasion was Jabir ibn ‘Abdullah al-Ansari, a grand and revered companion of the Holy Prophet (S). See al-Muqarram, Maqtal al-Husayn, p. 360.
42. - ‘Allamah al-Majlisi, Bihar al-Anwar 101:303-307 as quoted from Shaykh al-Tusi’s Misbah al-Za'ir.
43. - Imam al-Husayn’s formula of Ziyarah on the fifteenth of Rajab and Sha’ban, as quoted from Abbas al-Qummi’s Mafatih al-Jinan.
44. - Muhammad ibn Jarir al-Tabari, Tarikh al-Umam wa’l-Muluk (known as Tarikh al-Tabari) 4:304; Ibn al-Athir, al-Kamil fi’l-Tarikh 4:48 (with little difference).
45. - Michel Aflaq (1910-1989), an anti-Islam leader and the founder of al-Ba‘th Socialist Party, fought against Islam in general and against the rituals of the Shi‘ah in particular.
46. - Shaykh al-Mufid, al-Mazar, p. 37.
47. - Shaykh al-Mufid: al-Mazar, p. 37.
48. - Sayyid ‘Abdullah Shubbar, Jala' al-’Uyun 2:264.
49. - Muhammad ibn Sa’d, in his famous book of al-Tabaqat al-Kubra, has recorded that when she was informed about the martyrdom of Imam Husayn ('a), Ummu-Salamah, the Holy Prophet’s wife, cried out, “Did they have the courage to do it? May Allah fill their houses and their graves with fire!” She then wept so heavily that she lost consciousness. See also Ibn Hajar al-’Asqalani’s al-Bidayah wa’l-Nihayah 8:218.
50. - It is natural to find small differences in the details of the event. Not all the accounts that relate the details of Imam Husayn’s martyrdom are adopted as truths; rather, such details and special situations are aimed at presenting the basic features, trends, plans, reasonable grounds, backgrounds, and tragedies of this uprising, although there may be differences in depiction.
51. - In my book entitled Thawrat al-Imam al-Husayn (Imam al-Husayn’s Uprising), I have discussed this goal in further detail.
52. - Imam al-Sadiq (‘a) is reported to have said: As for any one who composes poetic verses about Imam Husayn (‘a) and weeps for him or makes others weep, Almighty Allah shall certainly award him Paradise and forgive his offenses.
See al-Hurr al-’Amili, Wasa'il al-Shi’ah 10:464, H. 1.
53. Al-Hurr al-Amili, Wasa'il al-Shi’ah 11:567, H. 5.
In view of the aforementioned display of the goals and outcomes of commemorating Imam al-Husayn’s uprising and martyrdom, we can ascertain that the nearer these ceremonies get to achieving their objectives in the most appropriate forms of practice the more they fulfill the actual function that the Holy Imams (‘a) planned.
However, when practiced in unacceptable forms, they will definitely fail to achieve their goals and be just like prayers performed without cordial attention to Almighty Allah.
The objectives of practicing these rituals and ceremonies are summarized below: The first objective is to create a spiritual, mental, and emotional attachment to Imam al-Husayn (‘a), the Ahl al-Bayt (‘a), and the purposes of this great uprising.
The second objective is to accurately inspect, at two levels of policy and religion, the issue of government rule and political events that the Muslim nation faces, including the issues of injustice, justice, enjoining the right, forbidding the wrong, and constructing the divine system of rule.
The third objective is to implant the features of genuine moral education in the virtuous community’s political and social movement. Such features can be represented through self-sacrifice, altruism, steadfastness, feelings of responsibility towards Muslim issues of resisting injustice and tyranny, abiding by what is right, fulfillment of pledges and covenants, sincerity to Almighty Allah, perseverance, and compliance with principles.
The fourth objective is to spread Islamic culture and cognizance of its various aspects, such as recognition of Islam, studying its fundamentals, raising the degree of feeling in human souls, and awakening sentiments and consciences.
The fifth objective is to strengthen the relations of fraternity, mutual love, and cooperation among the believers as well as take interest in their affairs, provide them with the required advice, help the poor and the feeble among them, bring into being more joint liability among them, and present them as a powerful, invulnerable and united community.
2) Innovative Rituals
The second section of this discussion deals with the rituals associated with the commemoration of Imam al-Husayn’s uprising and martyrdom, which have not been prescribed or recommended by the Holy Imams (‘a). These rituals have been invented by their followers in various stages of history. These include organizing processions for expressing grief and sadness for Imam al-Husayn’s martyrdom (al-mawakib al-husayniyyah) and rituals of representing and acting out the scenes of Imam al-Husayn’s tragedy in addition to other rituals that may be invented in the future.
Discussion in this respect can be based on the following two topics: The First Topic is dedicated to the legal justifications of performing such rituals about which we cannot find a tradition reported from the Ahl al-Bayt (‘a) at the three levels of words, deeds, and confirmation.
The best justification in this respect is the idea that any practice or act is regarded as a traditional expression of glorifying Imam al-Husayn (‘a) or showing sorrow for his tragedy, especially if such a practice or act was common during the ages of the Holy Imams (‘a), or a tradition reminding of his tragedy and goals. Such practice and act will thus be legal according to the following Qur’anic rule: Whoever holds in honor the symbols of Allah, such (honor) should come truly from piety of hearts. (22:32)
To describe Imam al-Husayn (‘a) as ‘the Vengeance of Allah’ is one of His symbols or signs and rituals that hold Imam al-Husayn (‘a) in honor is to hold in honor signs of Allah. Besides, many traditions of general purport have instructed showing sorrow for Imam al-Husayn (‘a) and proclaiming his tragic event on the days of ‘Ashura' (the first ten days of Muharram).
The Second Topic is about the limits and framework in which these innovative ceremonies and rituals are practiced to satisfy the aforementioned Qur’anic rule.
The first kind is legally correct under all circumstances because its forms and contents have been mentioned in traditions reported from the Ahl al-Bayt (‘a). It, therefore, represents a fixed line.
As for the second kind, its legality must include the same contents and purport that Almighty Allah has decided for it; that is, the symbols of Allah must be held in honor. It is not sufficient to claim that the effectuation of such ceremonies is for Imam al-Husayn (‘a) and not for holding in honor the symbols of Allah, as long as their form expresses a traditional reason-based style of holding honor. Hence, such practices must be in line with the legitimate content of Imam al-Husayn’s uprising, as has been previously explained.
This content can be restricted to two basic lines: The Positive Line, which entails the goals determined for holding the ceremonies of commemorating Imam al-Husayn’s uprising and martyrdom in their third line. As much as these ceremonies achieve the goals cited in the previous five points, these practices express holding in honor the symbols of Almighty Allah.
The Negative Line entails that these practices must not violate the sacredness of Islam and the Ahl al-Bayt (‘a) School and must not deform the view of this School. This may happen when these practices take a form that is incompatible with the actual goals that the Ahl al-Bayt (‘a) decided for them. Such distortion is obvious in some unwanted practices that are irreconcilable with any act of worship or behavior that the Holy Legislator has accepted to be an expression of connecting with, loving, honoring or glorifying Almighty Allah, as well as other forms that reasonable people acknowledge in social life.
Some unwanted practices are disgusting to pure sentiment, sound human taste and reason. In fact, such practices are only expressions of uncontrolled passions, reckless emotions, and imaginations without legitimate basis since they cannot be sanctioned by Islamic law. They are therefore practiced by naive people who lack acquaintance with Islamic culture and stand rejected by the well-versed scholars of jurisprudence and divinity.
35. Al-Majlisi, Bihar al-Anwar 46:110, H. 4, as quoted from Kamil al-Ziyarat.
36. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 2:922, H. 7.
37. - This is an indication of Almighty Allah’s remark mentioned in the Holy Qur’an, “Whoever holds in honor the rituals of Allah, such should come truly from piety of heart. (22:32)”
38. - Al-Himyari al-Qummi, Qurb al-Isnad, p. 36, H. 117; ‘Allamah al-Majlisi, Bihar al-Anwar 44:282, H. 14 as quoted from the earlier reference book.
39. - Allamal al-Majlisi, Bihar al-Anwar 44:287, H. 25 as quoted from Kamil al-Ziyarat.
40. - ‘Allamah al-Majlisi, Bihar al-Anwar 93:329.
41. - Some reports indicate that the first to have visited Imam Husayn (‘a) on the forty-day occasion was Jabir ibn ‘Abdullah al-Ansari, a grand and revered companion of the Holy Prophet (S). See al-Muqarram, Maqtal al-Husayn, p. 360.
42. - ‘Allamah al-Majlisi, Bihar al-Anwar 101:303-307 as quoted from Shaykh al-Tusi’s Misbah al-Za'ir.
43. - Imam al-Husayn’s formula of Ziyarah on the fifteenth of Rajab and Sha’ban, as quoted from Abbas al-Qummi’s Mafatih al-Jinan.
44. - Muhammad ibn Jarir al-Tabari, Tarikh al-Umam wa’l-Muluk (known as Tarikh al-Tabari) 4:304; Ibn al-Athir, al-Kamil fi’l-Tarikh 4:48 (with little difference).
45. - Michel Aflaq (1910-1989), an anti-Islam leader and the founder of al-Ba‘th Socialist Party, fought against Islam in general and against the rituals of the Shi‘ah in particular.
46. - Shaykh al-Mufid, al-Mazar, p. 37.
47. - Shaykh al-Mufid: al-Mazar, p. 37.
48. - Sayyid ‘Abdullah Shubbar, Jala' al-’Uyun 2:264.
49. - Muhammad ibn Sa’d, in his famous book of al-Tabaqat al-Kubra, has recorded that when she was informed about the martyrdom of Imam Husayn ('a), Ummu-Salamah, the Holy Prophet’s wife, cried out, “Did they have the courage to do it? May Allah fill their houses and their graves with fire!” She then wept so heavily that she lost consciousness. See also Ibn Hajar al-’Asqalani’s al-Bidayah wa’l-Nihayah 8:218.
50. - It is natural to find small differences in the details of the event. Not all the accounts that relate the details of Imam Husayn’s martyrdom are adopted as truths; rather, such details and special situations are aimed at presenting the basic features, trends, plans, reasonable grounds, backgrounds, and tragedies of this uprising, although there may be differences in depiction.
51. - In my book entitled Thawrat al-Imam al-Husayn (Imam al-Husayn’s Uprising), I have discussed this goal in further detail.
52. - Imam al-Sadiq (‘a) is reported to have said: As for any one who composes poetic verses about Imam Husayn (‘a) and weeps for him or makes others weep, Almighty Allah shall certainly award him Paradise and forgive his offenses.
See al-Hurr al-’Amili, Wasa'il al-Shi’ah 10:464, H. 1.
53. Al-Hurr al-Amili, Wasa'il al-Shi’ah 11:567, H. 5.