The month of Muharram and mourning for Imam Hussain

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 (peace be upon him) 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 methods of fighting evil. Imam Hussain and his faithful companions were martyred during this great epic, but they left a deep mark in the hearts of the righteous people and seekers of justice forever.

The uprising of Imam Hussain (may peace be upon him) took place on 10 Muharram 61 after the lunar Hijja and was remembered as a day of self-sacrifice and death of people dear to our hearts, a day of captivity of innocent women and children, a day of tragedies and troubles. Therefore, the reminder of the bloody rebellion of Karbala stirs people’s feelings. This memorable day has been marked by mourning ceremonies in various forms for many centuries.

A mourning ceremony is usually held to appease the victims and mourn the loss of a loved one. The events connected with the uprising of Imam Husayn (peace be upon him) and the sufferings experienced by him are so deep that his followers, despite the lapse of many centuries, sincerely mourn the occasion and participate in mourning ceremonies with Imam Husayn, sharing the sadness with A prophet and a prophet to his dear family.

The main feature of mourning for Imam Hussein is the folk character of this Muslim rite. Women and men, young and old, participate in mourning ceremonies on this occasion, absorbing themselves wholeheartedly into the depths of Husain’s epic lore and heroic deeds.

The roots of mourning for Imam Husain (peace be upon him) should be found in the love of his esteemed supporters for him. Based on the deep emotional connection with the imam, the mourners who observe him, celebrate this memorable date in a particularly sublime way every year. This is confirmed by the saying of the dear Prophet of Islam: “The dust that the faithful have acquired from the martyrdom of Imam Hussain will never be extinguished.”

The modern thinker martyr Motahari says the following about this matter: “Any teaching devoid of emotional feeling and focused exclusively on ideas, unable to penetrate deeply into the soul, has no chance of survival. And, on the contrary, teaching imbued with emotions acquires the power of expansion. Undoubtedly, the school of Imam Husain is a school of logic and philosophy and a valuable lesson for 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 transmits the message of this event from generation to generation. Thus, throughout history, peoples have become familiar with the meanings of the following expressions: struggle against oppression, freedom, striving for martyrdom, self-sacrifice, striving for justice.

The British writer Edward Gibbon writes about this: “The description of the sad scenes of the martyrdom of Imam Hussain over many centuries and in different countries has awakened the consciousness of even a faint-hearted audience. Followers of Imam Hussain, participating in mourning ceremonies, learn how, following the example of their leader, one should repel the vile and base actions of oppressors and despots.

At the mourning ceremonies for Imam Hussain (peace be upon him), scholars and speakers give speeches on religious, moral and educational topics and introduce the participants to the personality of Imam Hussain and the factors behind his epic rebellion. At these ceremonies, mourners mourn the lord of the martyrs, thereby contributing to the rebirth of their souls tired of everyday life and the acquisition of a sense of purity. In fact, the mourning ceremonies for Imam Husayn are a factor in the preservation and spread of religious teachings, in the name of which he rose in the month of Muharram in the year 61 of the lunar Hijra.

Imam Khomeini said: “The memory of this tragedy should 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, mourning the tragedy of Karbala and the humility of Imam Hussain (peace be upon him), called upon their followers to hold ceremonies in memory of the martyrs who died in Karbala.

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 rejoiced and said: “Happiness to you, O Debal “That you help us with your hands and tongue”!

Then he said: “Read me some verse. These days are days of sorrow for us and days of joy for the enemies.”
The first organizers of mourning ceremonies for Imam Hussein were women who were captured after the events in Karbala. Since that time, the family of Imam Husayn and his associates began to hold mourning songs. After mourning the tragedy of Ashura, the captives in Kufa began to expose the oppression and crimes of the Umayyads. The people of Sham (Syria) were impressed by the enlightening sermons of Imam Sajjad (may God bless him and grant him peace).

and there will be peace with him) arranged mourning for Imam Husayn. In Medina, for the first time, the Prophet’s wife Ummi Salameh organized a mourning ceremony for Imam Hussein (peace be upon him). Since the time of Imam Baqir, mourning in the form of performing sad poems has gradually changed to collective mourning ceremonies.

During the era of Imam Sadeq (peace be upon him), mourning ceremonies for Husayn (peace be upon him) began to be held at a higher level. However, mourning at the tomb of this great Imam was only allowed for one day.
In subsequent historical periods, mourning for Hussein was carried out exclusively in the form of singing (latmiya) and expression of grief with tears. The performers of mourning songs were Shia poets. In addition to them, you can point to the narrators who tell in detail about the event in Karbala.

Mourning for Imam Husain (peace be upon him) in any form makes a deep impression. The donor 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 (peace be upon him). The anniversary of the martyrdom is called Ashura: no day of the year as Ashura so deeply excites the religious feelings of the Shiites. On this day, in all Iranian cities, the memory of Imam Hussein comes to life, the people glorify the exploits and prowess of this great man and condemn his enemy, Yazid. The spirit of freedom 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 excelled in patience, perseverance and self-sacrifice. Expressing grief with tears in remembrance of the devotion of Abu-al-Fazl Abbas (peace be upon him) and the freedom-loving of Khur ibn Yazid Riyahi, who observe mourning, try to be courageous and devoted and distance themselves from inhuman acts.

Mourning for Imam Hussein (peace be upon him) 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 those who observe mourning and a great personality, and on the other hand reveals the disgusting nature of those who rebelled against Imam Hussain and created hatred to oppression and despotism.
It is not for nothing that the mourning ceremonies for Imam Husayn (peace be upon him) are said to have immortalized his rebellion and teachings. Today, we see with our own eyes the influence of the imam’s educational, political, cultural and social teachings on the growth of the consciousness of societies. We can safely say that the basis of the development of Islam in history was the effective factors of the uprising in Karbala.