Mourning ceremonies for Imam Hussein commemorate his rebellion

The month of Muharram, the month of sadness and mourning for Imam Hussain (peace be upon him).
Grieving supporters of the imam dress in black robes and with indescribable love and excitement participate in the mourning for his loss. Imam Hussain and his companions are the victors of the battle of Karbala. This circumstance is proven by history. Yes, they gave their lives in the name of the revival of Islam and demonstrated to the world the methods of combating breaking Imam Hussain and his loyal associates were martyred during this great epic, however, for centuries left a deep mark in hearts of faithful people and seekers of justice.
The uprising of Imam Hussein took place on 10 Muharram 61 lunar year Hijra and was remembered as a day of self-sacrifice and death people dear to our hearts, the day of the capture of innocent women and children, the day tragedies and troubles. Therefore, a reminder of the bloody uprising of Karbala concerns people’s feelings. This memorable day for many centuries marked by special mourning ceremonies in various forms.
A funeral ceremony is usually held to appease the victims and grieving the loss of a loved one. Events related to the uprising of Imam Husayn and the sufferings experienced by him are so deep, that his supporters, despite the lapse of many centuries, sincerely grieve on this occasion and participate in mourning ceremonies for to Imam Husain, sharing the grief with the Prophet and his dear family.
The main feature of mourning for Imam Husayn is the folk mourning the nature of this Muslim rite. Women and men, from small to large, participate in mourning ceremonies on this occasion, all of them
plunging his soul into the depths of epic knowledge and heroic deeds Hussein. The roots of mourning for Imam Husayn should be sought in his love for him zealous supporters. Based on a deep emotional connection with the imam mourning for him is observed in a particularly sublime way every year
this memorable date. The following statement serves as a confirmation of this of the dear Prophet of Islam: “The fervor that the faithful have mastered from martyrdom of Imam Husayn, will never fade.”
Modern thinker martyr Motahari says about this the following: “Any teaching devoid of emotional feeling and focused exclusively on ideas, unable to penetrate deeply into soul and has no chance of survival. And, on the contrary, the teaching, adopted emotions, acquires the power of growth. Undoubtedly the school of Imam Husain is a school of logic and philosophy and serves as a valuable lesson to others. But if it is used only as an intellectual teaching, it will lose its ardor and become obsolete.”
Mourning for Imam Husayn perpetuated the memory of Ashura and is transmitted from generation to generation in the generation of the message of this event. Thus throughout history
peoples became familiar with the meanings of the following expressions: struggle with
oppression, freedom, desire for martyrdom, self-sacrifice,
striving for justice.
The British writer Edward Gibbon writes about this: “Description sad scenes of the martyrdom of Imam Hussein for many years
centuries and in different countries, awakened the consciousness even of itself
cowardly audience. Followers of Imam Hussein, participating in
mourning ceremonies, learn how to follow the example of their leader,
it is necessary to resist the vile and base acts of oppressors and despots.”
At the mourning ceremonies for Imam Hussein, scientists and speakers speak with
with speeches on religious, moral and educational topics and introduced
participants with the personality of Imam Hussein and the factors of his epic
rebellion. At these ceremonies, mourners mourn the ruler
martyrs, thus contributing to the regeneration of their tired from
everyday life of souls and acquiring a sense of purity. Actually
the mourning ceremonies for Imam Husayn serve as a factor of preservation and
spread of religious teachings, in the name of which he became over the moon
Muharram 61 of the lunar Hijra.
Imam Khomeini said: “The memory of this tragedy must live forever, because
it brings us good things, the good things of Karbala. Eternal memory of Karbala and
the lord of the martyrs, because his memory gives the liveliness of Islam.”
Traditions narrate that members of the Prophet of Islam’s family are mourning
the tragedy in Karbala and the humility of Imam Hussain (peace be upon him), called
his supporters to hold ceremonies in memory of the martyrs who died in
A luminary in the field of poetry, an admirer of the family of the Prophet Abu Ali Debal Khazai says: “In the city of Marv, I met Ali ibn Musa (Imam Reza), who was sitting sadly next to his companions. Seeing me, he was happy and said: “Happiness to you, about Debal that you help us with your hands and tongue! “Then he said:” Read me some poetry. These days are days of sorrow for us and days of joy for the enemies.”
The first organizers of mourning ceremonies for Imam Hussain were women captured after the events in Karbala, headed by Imam Hussain’s sister Zeinab. From that time, the family of Imam Husayn and his associates began to conduct mourning songs – Latma. After the mourning in connection with the Ashura tragedy, the captives in Kufa began to expose the oppression and crimes of the Omavidos. The people of Sham (Syria) under the impression that the enlightening sermons of Imam Sajjadi organized a traur according to Imam Husain. In Medina, the Prophet’s wife Umm Salami organized a mourning ceremony for Imam Hussein for the first time. Since the time of Imam Baqir, mourning in the form of performing sad poems has gradually changed to collective mourning ceremonies. In the era of Imam Sadeq, mourning ceremonies for Hussein began to be held more sublimely. However, mourning in the tomb of this great imam was allowed only for one day.
In subsequent historical periods, mourning for Hussein was carried out exclusively in the form of song-singing – Latma and expressions of grief with tears. Poets were the performers of mourning songs. In addition to them, you can point to the narrators, who tell in detail about the event in Karbala.
Mourning for Imam Hussein in any form makes a deep impression. Orientalist Son Andersen von Hidden, who visited Iran for the purpose of geographical research, writes about the mourning ceremony in Tabas: “I was in Tabas in the month of Muharram. The first decade of this month is dedicated to the martyr of Karbala – Imam Hussein. The anniversary of the martyrdom of Imam Hussein is called Ashura. No day of the year excites religious feelings so deeply as Ashura. On this day, in all Iranian cities, the memory of Imam Hussein is revived, the people glorify the exploits and prowess of this great man and condemn his enemy, Yazid. All these events give rise to the spirit of freedom-loving and a sense of honor”.
By mourning their imam, those who observe mourning find peace of mind. On the other hand, they try to be like those perfect people who distinguished themselves in patience, stability and self-sacrifice. Expressing grief with tears at the memory of the devotion of Abul-Fazl Abbas and the freedom-loving Khor riyah, the mourners try to be courageous and loyal and distance themselves from inhuman acts.
Mourning for Imam Hussein is a fully conscious and meaningful action. Honoring the memory of a great man who gave his life for the revival of religion and the establishment of justice creates a connection between the loyalty of mourning and a great personality and on the other hand reveals the disgusting nature of those who rebelled against Imam Hussain and creates hatred for oppression and despotism . It is not for nothing that they say that the mourning ceremonies for Imam Husayn immortalized his rebellion and teachings. Today, we see with our own eyes the impact of the Imam’s educational, political, cultural and social teachings on the growth of the consciousness of societies. It can be said that the basis of the development of Islam in history was the effective factors of the uprising in Karbala.