Why do Shia Muslims mourn the event of Ashura, even though more than 1400 years have passed since the incident?

Question:

Why do Shia Muslims mourn the event of Ashura, even though more than 1400 years have passed since the incident?

• Introduction: Definition of Mourning

Within all of us as human beings, there is an inclination and tendency toward goodness. We admire and love honest and truthful individuals. Naturally, this affection and love leave their marks and signs within us. The condition and state of those we care for have an impact on us. We feel joy in their happiness and sadness in their distress. One cannot claim friendship and love for someone and remain indifferent to their circumstances and problems.

It is an intellectual axiom that humans experience sorrow and grief in the mourning of their loved ones and become tearful and lamenting in their separation. The conduct of each person adorned with human ethics is such when they lose a dear and significant companion. The dearer this individual is and the more right they have over a person, the greater and heavier the grief of losing them becomes. Someone who has experienced the sorrow of losing their parents can likely attest to this fact.

Undoubtedly, this sorrow and grief are not merely internal and emotional; they also manifest externally. One of these external manifestations is crying and mourning.

Mourning encompasses behaviors and rituals that, out of sorrow, are conventionally and variously carried out to express distress. Often, collective gatherings are established for this purpose, and people come together to mourn and grieve for the departed loved ones. In this regard, ceremonies are usually held, where individuals gather and commemorate the lost beloved through mourning and lamentation.

• Nature and Purpose of Mourning for the Ahl al-Bayt (peace be upon them)

The greater the status and eminence of a lost personality, the more significant and pronounced the mourning for them becomes. We are aware of individuals who have had and still hold a tremendous right over us in this world, even more so than our parents. They dedicated their entire lives to serving God and guiding us as humans. They not only provided us with abundant guidance for worldly happiness but also undertook the responsibility of guiding us towards eternal success with genuine care. These individuals are none other than the divine messengers and their chosen successors.

As we know, Prophet Muhammad (peace be upon him and his family) is the final divine messenger, and after him, the immaculate Ahl al-Bayt (peace be upon them) are the leaders of faith and guides of righteousness. They have endured hardships along this path and wholeheartedly guided us towards the straight path, showing us the way to eternal happiness through their teachings. It is clear that these venerable figures hold a profound right over us. Following them is the key to our salvation and eternal well-being.

Interestingly, the noble Prophet of Islam never sought any reward or compensation for all these exhaustive efforts and endeavors, except expressing love and affection towards his family. “Say, I do not ask you for any reward except for affection towards [my] close ones.” (Quran, 42:23)

In this blessed verse, God Almighty instructs His Prophet to convey to the people that He doesn’t seek any reward from them except love for His near ones. It’s noteworthy that the word “affection” is used here, not just “love.” Love is an internal and heartfelt matter, while affection indicates expressing that love. In the Quran, God expresses the reward for the Prophet’s mission as affection towards his family.

As previously mentioned, one of the ways to express love for them is through mourning. Mourning is not only a symbol of friendship and love but also serves to draw us closer to the Prophet’s household. A Shia Muslim strives to approach them through commemorating their mourning ceremonies, bridging the gap and strengthening the heartfelt connection with their supporters.

Love and respect of a follower and Shia of the Ahl al-Bayt (peace be upon them) towards their supporters is not limited to a specific time or place. Therefore, the sorrow, grief, and mourning for their oppression go beyond mere condolences for those close to them and remains a continuous flow.    

• Our Incentives for Mourning for the Ahl al-Bayt

Sorrow and grief during the mourning for the Imams, especially on the anniversary of their martyrdom, are rekindled. With the remembrance of their oppression and hardship, the hearts of their devotees ache. Therefore, especially during these times, mourning ceremonies are held to honor and perpetuate their memory. This was an instruction and recommendation from the Imams themselves, and they have prayed for those who keep their legacy alive.   1

Furthermore, increasing our love, devotion, and understanding of the Imams, which are the fruits of mourning for them, is a precious and valuable blessing. This leads to gaining divine satisfaction and our growth and elevation in the path of serving God.

• The Special Importance of Commemorating Imam Hussain (peace be upon him) and the Emphasis on It

We know that all our Imams have faced great oppression and injustice and none of them have died a natural death 2  ; rather, their enemies martyred them. However, among the Ahl al-Bayt, the martyrdom of Imam Hussain (peace be upon him) holds a distinct and exceptional status. The tragedy that unfolded for Imam Hussain (peace be upon him) and his family is one of the heaviest calamities in human history.

This tragedy is so heart-rending and painful that words fall short in describing it. The depth of this catastrophe is such that Imam Reza (peace be upon him) stated that our eyes are wounded from crying over his tragedy. 3

The Almighty has special injunctions and emphasis regarding crying and mourning for Imam Hussain (peace be upon him).   4 The Imams (peace be upon them) not only held mourning ceremonies themselves during the month of Muharram (the month of Imam Hussain’s martyrdom) 5 but also emphasized and recommended to their Shia to honor the cause of Imam Hussain’s martyrdom and put great effort into commemorating him. 6

In narrations from the Ahl al-Bayt, extraordinary blessings, rewards, and merits are mentioned for commemorating Imam Hussain (peace be upon him), expressing his sufferings, and shedding tears for him. 7

Hence, mourning for him as a living and enduring tradition has persisted throughout history, and especially with the beginning of the month of Muharram, it is revived once again. 8

• Functions and Social Effects of Mourning:

Mourning is not limited to Islam or just for Shia Imams; rather, the followers of all divine religions mourn for their leaders in various forms and customs 9, expressing their grief and sorrow.

 Every year, Shia lovers and followers of Imam Hussain (peace be upon him) especially, during the days of the month of Muharram, shed tears, wear black attire, recite elegies, beat their chests, engage in chain-beating, raise mourning flags and banners, hold processions, and offer sacrifices, all in memory of the exile and oppression faced by Imam Hussain (peace be upon him).

These rituals and commemorations of Hussaini events not only increase the love for the Imams (peace be upon them) in the hearts of mourners but also pass on this precious gem to future generations. Moreover, the speeches delivered during these mourning ceremonies often focus on the virtues and merits of the Ahl al-Bayt, elevating people’s awareness and understanding of the religious leaders, thereby introducing and manifesting true Islam to the masses. In other words, these gatherings provide an appropriate platform for strengthening people’s religious beliefs and knowledge through the dissemination of religious teachings.

Additionally, one common practice during these gatherings is the virtuous tradition of providing food to the attendees, for which significant rewards have been promised.10 The organizers of mourning ceremonies usually host their guests with food suitable for the occasion, ranging from tea and sweets to votive meals and more. This tradition is not only practiced in private homes but sometimes also on a community level, allowing people to partake in blessed food named after Imam Hussain (peace be upon him) and be beneficiaries of its blessings.

In summary, as Shia Muslims, we mourn and shed tears for the pure Imams (peace be upon them) in their calamities because they are our beloveds, and we owe both our worldly and spiritual lives to them. Our essence is infused with their love and affection, and expressing this love is essentially fulfilling our duty of serving their mission. A true lover is one who rejoices in their happiness and grieves in their sorrows. Amidst this, the oppression and tragedy of Imam Hussain (peace be upon him) are distinct, and the emphasis on commemorating him is explicit. This act serves as a guiding torch for humanity until the Day of Judgment.

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(1)

Kamel Al-Ziyarat / Text / 101 / Chapter Thirty-Two: The Reward for He Who Wept for Al-Hussein Bin Ali (PBUH)

Imam Sadiq (PBUH) said to (Musama) who was one of the mourners and mourners for Husseini’s death:

” رَحِمَ اللَّهُ دَمْعَتَكَ- أَمَا إِنَّكَ مِنَ‏ الَّذِينَ‏ يُعَدُّونَ‏ مِنْ‏ أَهْلِ‏ الْجَزَعِ‏ لَنَا وَ الَّذِينَ يَفْرَحُونَ لِفَرَحِنَا وَ يَحْزَنُونَ لِحُزْنِنَا وَ يَخَافُونَ لِخَوْفِنَا وَ يَأْمَنُونَ إِذَا أَمِنَّا أَمَا إِنَّكَ سَتَرَى عِنْدَ مَوْتِكَ حُضُورَ آبَائِي لَكَ- وَ وَصِيَّتَهُمْ مَلَكَ الْمَوْتِ بِكَ وَ مَا يَلْقَوْنَكَ بِهِ مِنَ الْبِشَارَةِ أَفْضَلُ وَ لَمَلَكُ الْمَوْتِ أَرَقُّ عَلَيْكَ وَ أَشَدُّ رَحْمَةً لَكَ مِنَ الْأُمِّ الشَّفِيقَةِ عَلَى وَلَدِهَا”

“May God have mercy on your tears. Know that you are definitely considered to be one of those who have been happy because of us, happy because of our joy, sad because of our sadness, and afraid because of our fear, and they are safe when we are safe. Pay attention, and soon, when my ancestors die, you will see above your head that the kingdom of death will command you, and the good news that they will give you is superior and above everything, and you will see that the kingdom of death is from a kind mother to her child. You will be kinder and more merciful.”

Al-Wasa’il Al-Shia / Part 14/501/66 Chapter Desirability of crying over the killing of Al-Hussein and what befell the Ahl al-Bayt (PBUT), especially on the day of Ashura

“عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُ قَالَ لِلْفُضَيْلِ تَجْلِسُونَ وَ تَتَحَدَّثُونَ فَقَالَ نَعَمْ
فَقَالَ إِنَّ تِلْكَ الْمَجَالِسَ‏ أُحِبُّهَا فَأَحْيُوا أَمْرَنَا فَرَحِمَ‏ اللَّهُ‏ مَنْ أَحْيَا أَمْرَنَا يَا فُضَيْلُ مَنْ ذَكَرَنَا أَوْ ذُكِرْنَا عِنْدَهُ ثُمَّ ذَكَرَ مِثْلَهُ.”

“Imam Jafar Sadiq (PBUH) said to Fozayl: Do you sit and talk? He said: Yes, I will sacrifice you.
He said: I like these kinds of gatherings, O Fozayl! Revive our religion, O Fozayl! Whoever mentions our name or our name is mentioned to him and tears as big as the wings of a fly come out of his eyes, God will forgive his sins, even if they are as big as the floor of the sea.”

(2)

Kifayat al-Asa`r Fe al-Nass Ala al-Aemmat al-Esna Ashar (Sufficiency of Tradition in the Text on the Twelve Imams) / / 162 / Chapter: What was narrated on the authority of Al-Hassan bin Ali on the authority of the Messenger of God in the texts.

Imam Hasan Mojtaba (PBUH), says:

“وَ لَقَدْ حَدَّثَنِي جَدِّي رَسُولُ اللَّهِ ص أَنَّ الْأَمْرَ يَمْلِكُهُ اثْنَا عَشَرَ إِمَاماً مِنْ أَهْلِ بَيْتِهِ وَ صَفْوَتِهِ مَا مِنَّا إِلَّا مَقْتُولٌ‏ أَوْ مَسْمُومٌ “

“Indeed, my grandfather, the Messenger of God (PBUH), said to me: that twelve people from his Ahl al-Bayt and the chosen ones (from his immediate family) should own the command (of Imamat), and there is no one of us except that he is either killed or poisoned.”

(3)

Manaqib Ale Abi Talib (Virtues of the Family of Abi Talib (PBUH)), (by Ibn Shahrashoub) / vol. 4 / 86 / chapter on his death (PBUH) …..

“إِنَّ الْمُحَرَّمَ شَهْرٌ كَانَ أَهْلُ الْجَاهِلِيَّةِ يُحَرِّمُونَ الْقِتَالَ فِيهِ فَاْسْتُحِلَّتْ فِيهِ دِمَاؤُنَا وَ هُتِكَتْ فِيهِ حُرْمَتُنَا وَ سُبِيَ فِيهِ ذَرَارِينَا وَ نِسَاؤُنَا وَ أُضْرِمَتِ النِّيرَانُ فِي مَضَارِبِنَا وَ انْتُهِبَ مَا فِيهَا مِنْ ثِقْلِهَا وَ لَمْ تُدَعْ لِرَسُولِ اللَّهِ حُرْمَةٌ فِي أَمْرِنَا إِنَّ يَوْمَ قَتْلِ الْحُسَيْنِ أَقْرَحَ جُفُونَنَا وَ أَسْبَلَ دُمُوعَنَا وَ أَذَلَّ عَزِيزَنَا أَرْضُ كَرْبَلَاءَ أَوْرَثَتْنَا الْكَرْبَ وَ الْبَلَاءَ إِلَى يَوْمِ الِانْقِضَاءِ فَعَلَى مِثْلِ الْحُسَيْنِ فَلْيَبْكِ الْبَاكُونَ”

“Muharram is a month that the people of the era of ignorance considered war and bloodshed to be forbidden in it, but shedding our blood in that month was considered permissible and our sanctity was torn in it and our children and women were captured in it and our tents were destroyed. They set fire and looted everything that was in it, and in our work there was no respect for the Messenger of God. Indeed, on the day of the martyrdom of Hussain (PBUH), he injured our eyelids and made our tears flow, and made our dear one humble and speechless. O land of Karbala! You made us sad and troubled until the day of resurrection. Yes, those who cry should cry to someone like Hussain (PBUH).”

(4)

Refer to Bihar al-Anwar (seas of lights) (I – Beirut) / Vol. 44 / 245 / Chapter 30, The Information of Allah, the Prophets and our Prophet to martyrdom of Hussain (PBUT) ……….

(5)

“مُصْعَبٍ الْعَبْدِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ قُولُوا لِأُمِ‏ فَرْوَةَ تَجِي‏ءُ فَتَسْمَعُ مَا صُنِعَ بِجَدِّهَا قَالَ فَجَاءَتْ فَقَعَدَتْ خَلْفَ السِّتْرِ ثُمَّ قَالَ أَنْشِدْنَا قَالَ فَقُلْتُ‏ فَرْوُ جُودِي بِدَمْعِكِ الْمَسْكُوبِ‏ قَالَ فَصَاحَتْ وَ صِحْنَ النِّسَاءُ فَقَالَ أَبُو عَبْدِ اللَّهِ ع الْبَابَ الْبَابَ”

“Safyan bin Musab Abdi says: I was honored to be in the presence of Imam Sadiq (PBUH). He said: Tell Umme Farwa to come and hear what they did to her grandfather! Safyan says: Umme Farwa came and sat behind the curtain, then Imam Sadiq (PBUH), said to me: Sing a dirge for us, he says: I said: “O Umme Farwa! Shed your tears.”

When Umme Farwa heard this dirge, she screamed, and the other women who were in the house also screamed. Imam Sadiq (PBUH), said: The door of the house! The door of the house! (Perhaps the intention is to close the door so that the enemies don’t know that there is a mourning assembly for Hussein (PBUH)”

(6)

Imam Baqir (PBUH) ordered mourning for those who cannot go to visit him on the day of Ashura and said:

” ثُمَّ لْيَنْدُبِ الْحُسَيْنَ ع وَ يَبْكِيهِ وَ يَأْمُرُ مَنْ فِي دَارِهِ بِالْبُكَاءِ عَلَيْهِ وَ يُقِيمُ فِي دَارِهِ مُصِيبَتَهُ بِإِظْهَارِ الْجَزَعِ عَلَيْهِ وَ يَتَلَاقَوْنَ بِالْبُكَاءِ بَعْضُهُمْ بَعْضاً فِي الْبُيُوتِ وَ لْيُعَزِّ بَعْضُهُمْ‏ بَعْضاً بِمُصَابِ الْحُسَيْنِ ع فَأَنَا ضَامِنٌ لَهُمْ إِذَا فَعَلُوا ذَلِكَ عَلَى اللَّهِ عَزَّ وَ جَلَّ جَمِيعَ هَذَا الثَّوَابِ”

“Then mourned and cried for Imam Hussain (PBUH(, And order those who are at home to cry for that Prophet. And by expressing his anger and fear, he caused trouble in his house. And be careful that whenever the family members meet each other, they cry. And it is necessary for some of them to console others regarding the misfortune of Hazrat Aba Abd Allah al-Hussein, peace be upon him. And if they follow these instructions, I guarantee that God will grant them all the rewards that were mentioned “

(7)

Oyoun Akhbar Al-Ridha (PBUH)/ Vol. 1 / 299 / 28 A chapter on what came from Imam Ali bin Musa (PBUH), from the various reports…..

Imam Ridha (PBUH), said:

“يَا ابْنَ شَبِيبٍ إِنْ كُنْتَ بَاكِياً لِشَيْ‏ءٍ فَابْكِ لِلْحُسَيْنِ‏ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَإِنَّهُ ذُبِحَ كَمَا يُذْبَحُ‏ الْكَبْشُ وَ قُتِلَ مَعَهُ مِنْ أَهْلِ بَيْتِهِ ثَمَانِيَةَ عَشَرَ رَجُلًا مَا لَهُمْ فِي الْأَرْضِ شَبِيهُونَ”

“O Ibn Shabib! If you want to cry, cry for Hussain ibn Ali ibn Abi Talib (PBUT), because he was slaughtered like a sheep, and eighteen of his relatives were martyred along with him, who had no equal on earth.”

Al-Amali (LeTtoosi) / Nass / 162 / [6] Majlis VI

Imam Jafar Sadiq (PBUH) says:

” كُلُّ الْجَزَعِ وَ الْبُكَاءِ مَكْرُوهٌ سِوَى‏ الْجَزَعِ‏ وَ الْبُكَاءِ عَلَى الْحُسَيْنِ (عَلَيْهِ السَّلَامُ). “

“Any anger, panic or crying is abominable except anger and crying for Imam Hussain (PBUH).”

(8)

Ruddah al-Waazizin and Basirah al-Mutaezin (I – al-Qadima) / Vol. 1 / 169

Imam Ridha (PBUH), says:

” إِذَا دَخَلَ شَهْرُ الْمُحَرَّمِ لَا يُرَى‏ ضَاحِكاً وَ كَانَتِ الْكَآبَةُ تَغْلِبُ عَلَيْهِ حَتَّى تَمْضِيَ مِنْهُ عَشْرَةُ أَيَّامٍ فَإِذَا كَانَ يَوْمُ الْعَاشِرِ كَانَ ذَلِكَ الْيَوْمُ يَوْمَ مُصِيبَتِهِ وَ حُزْنِهِ وَ بُكَائِهِ وَ يَقُولُ هُوَ الْيَوْمُ الَّذِي قُتِلَ فِيهِ الْحُسَيْنُ ع “

‏” When the crescent moon of Muharram was visible, my father was never seen smiling and his sadness increased, and when the tenth day of that month came, that day was the day of sadness and mourning and crying for him and that is the same day. In which Imam Hossein, may the blessings of God be upon him, was martyred.”

(9)

To learn about the mourning customs of followers of divine religions, refer to …..

(10)

Majma al-Bahrain / Part 3 / 406 / (ten) …..

” فِي حَدِيثِ مُنَاجَاةِ مُوسَى ع‏ وَ قَدْ قَالَ يَا رَبِّ لِمَ فَضَّلْتَ أُمَّةَ مُحَمَّدٍ ص عَلَى سَائِرِ الْأُمَمِ؟

فَقَالَ اللَّهُ‏ تَعَالَى: فَضَّلْتُهُمْ لِعَشْرِ خِصَالٍ. قَالَ مُوسَى: وَ مَا تِلْكَ الْخِصَالُ الَّتِي يَعْمَلُونَهَا حَتَّى آمُرَ بَنِي إِسْرَائِيلَ يَعْمَلُونَهَا؟

قَالَ اللَّهُ تَعَالَى: الصَّلَاةُ وَ الزَّكَاةُ وَ الصَّوْمُ وَ الْحَجُّ وَ الْجِهَادُ وَ الْجُمُعَةُ وَ الْجَمَاعَةُ وَ الْقُرْآنُ وَ الْعِلْمُ وَ الْعَاشُورَاءُ قَالَ مُوسَى: يَا رَبِّ وَ مَا الْعَاشُورَاءُ؟ قَالَ: الْبُكَاءُ وَ التَّبَاكِي عَلَى سِبْطِ مُحَمَّدٍ ص وَ الْمَرْثِيَةُ وَ الْعَزَاءُ عَلَى مُصِيبَةِ وُلْدِ الْمُصْطَفَى، يَا مُوسَى مَا مِنْ عَبْدٍ مِنْ عَبِيدِي فِي ذَلِكَ الزَّمَانِ بَكَى أَوْ تَبَاكَى وَ تَعَزَّى عَلَى وُلْدِ الْمُصْطَفَى إِلَّا وَ كَانَتْ لَهُ الْجَنَّةُ ثَابِتاً فِيهَا، وَ مَا مِنْ عَبْدٍ أَنْفَقَ مِنْ مَالِهِ فِي مَحَبَّةِ ابْنِ بِنْتِ نَبِيِّهِ طَعَاماً وَ غَيْرِ ذَلِكَ دِرْهَماً أَوْ دِينَاراً إِلَّا وَ بَارَكْتُ لَهُ فِي دَارِ الدُّنْيَا الدِّرْهَمَ بِسَبْعِينَ وَ كَانَ مُعَافاً فِي الْجَنَّةِ وَ غَفَرْتُ لَهُ ذُنُوبَهُ، وَ عِزَّتِي وَ جَلَالِي مَا مِنْ رَجُلٍ أَوِ امْرَأَةٍ سَالَ دَمْعُ عَيْنَيْهِ فِي يَوْمِ‏ عَاشُورَاءَ وَ غَيْرِهِ قَطْرَةً وَاحِدَةً إِلَّا وَ كَتَبْتُ لَهُ أَجْرَ مِائَةِ شَهِيدٍ. “

“ One day Prophet Musa (PBUH) said: O my Lord, why did you give preference to Muhammad’s nation over other nations?

Almighty God said: I blessed him because of ten superior qualities. Prophet Musa (PBUH) said: What are the ten traits that I will command the Israelites to fulfill?

God said: Prayer, Zakat, fasting, Hajj, Jihad, Friday prayer, congregational prayer, Quran, knowledge and Ashura. Prophet Musa (PBUH) said: O my Lord, what is Ashura? He said: Crying and making oneself cry, reciting elegies and mourning for the tragedy of the son of Muhammad Mustafa(may God bless him and grant him peace). O Musa, any servant of mine who mourns the son of Mustafa, I will give him the reward of heaven, and none of my servants should spend their wealth in the way of loving the daughter of the prophet, unless the reward of each dirham is seventy dirhams. I will give him this world and he will be blessed in heaven and forgive his sins. “