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Imam Hussein (AS) has reached the highest level of spiritual perfection through his martyrdom, so why do Shia mourn and cry for him? The painful martyrdom of Imam Hussein (AS) can be understood from two essential perspectives. First, the immense suffering and injustice he and his family faced, which deeply affect human conscience and are recommended to be mourned according to religious teachings. Crying for Imam Hussein is not just an emotional reaction, but a sign of spiritual insight and heartfelt connection to the truth of Ashura. Numerous reliable narrations highlight this virtue: - Imam Reza (AS) said: "Whoever recounts our sorrows, weeps for them, and causes others to weep, will not have any weeping eyes on the Day when all eyes will be weeping."[1] This narration shows that crying is not only a sign of empathy but also a means of salvation on the Day of Judgment. - Imam Sadiq (AS) said: "Whoever has the state of crying over Imam Hussein (AS) will be among the people of Paradise." [2] This elevates crying to a sign of faith and connection with the guardianship of the Ahl al-Bayt (AS). - Imam Reza (AS) also said: "For someone like Hussein (AS), one must cry and be tearful." [3] This reflects the greatness of Imam Hussein (AS)’s person and the high status of his tragedy. Thus, crying for the Master of Martyrs (AS) is more than an emotional reaction; it is a type of spiritual awareness and participation in the eternal Ashura movement, which awakens conscience and commitment. Secondly, martyrdom has two dimensions: divine/heavenly and social/human. From the divine perspective, martyrs are joyful to reach closeness to Allah. Imam Ali (AS) says: "By Allah, nothing unpleasant or unexpected happened to me; what happened was what I desired, which was martyrdom; my condition is like someone who searches for water in the dark of night and suddenly finds a clear spring; like a seeker who has achieved what he desires.” [4] This shows the martyr’s spiritual happiness. However, from a social and human perspective, martyrdom signals enormous injustice inflicted on pure and innocent individuals, which causes mourning and sorrow. Crying in this tragedy is not only a sign of affirming the martyr’s path and solidarity but also a declaration of hatred for oppressors and rejection of injustice. It also reflects an emotional bond between humans and the martyr, a natural response to the suffering of loved ones, expressing love and care for the oppressed. The late Sayyid ibn Tawoos also says in this regard: If obedience to the Quran and Sunnah were not obligatory, which have commanded us to mourn and express sorrow for the loss of signs of guidance and the spread of misguidance, we would have worn the garment of joy and glad tidings in the face of this great blessing; But since God is pleased with weeping and wailing in this calamity on the Day of Judgment, we too put on the garment of sorrow, became familiar with tears, and said to our eyes: "Weep continually," and said to our hearts: "Lament like grieving mothers," because the trusts of the merciful Prophet (SAW) were mercilessly attacked on the day of war. [5] In summary, martyrdom has both an individual and a social dimension; in the individual dimension, the martyr has reached a state of divine closeness and is happy with his position before Allah; but in the social dimension, martyrdom is a sign of a great injustice that has been committed against pure people, and this causes sadness and mourning; crying and wailing in this calamity are not only a sign of approval of the martyr's path and companionship with him, but also a declaration of hatred for the enemies and disgust for the injustice that has been inflicted on him; [6] in addition, crying and wailing are a sign of the emotional bond between a person and a martyr; a natural reaction to a calamity that befalls a person's loved ones, and it expresses the love and affection that exists in the human heart for the oppressed. [1] . Al-Amali, Shaykh al-Saduq, p. 131. «ومن ذكر بمصابنا فبكى و أبكى لم تبك عينه يوم تبكي العيون» [2] . Kamel al-Ziyarat, Ibn Qulawayh al-Qummi, vol. 1, p. 105. [3] . Wasa'il al-Shia, Shaykh Har al-Amili, vol. 10, p. 394. «فعلى مثل الحسين فليبك الباكون» [4] . Nahj al-Balagha, letter 23, al-Sayyid al-Sharif al-Radi, p. 378. «و الله ما فجانی من الموت‌ وارد کرهته و لا طالع انکرته و ما کنت الا کقارب ورد و طالب وجد» [5] . Al-Luhuf ala qatla l-tufuf, Sayyid Ibn Tawus, p. 4. [6] . Qiyam wa Enqelab Mahdi, Morteza Motahhari, pp. 118-121.

What is the definition of bid'ah and how does it manifest in mourning practices? The concept of "bid'ah" has always posed a significant challenge in understanding religion, and Shia jurists and scholars have provided various definitions. Seyyed Morteza defines bid'ah as any addition or subtraction from religion attributed to it,[1] while Allama Majlisi describes it as a newly introduced practice after the Prophet’s time without specific textual proof and not covered by the general rules of religion. [2] Considering these criteria, the passionate practices in mourning Imam Hussein (AS)—which some today may mistakenly classify as bid'ah—are actually legitimate and accepted acts based on clear evidence and comprehensive religious principles. From this viewpoint, any act that fits within these two criteria (specific religious evidence and general legal rules) is considered part of correct mourning and free from blame, while actions outside these frameworks may be accused of bid'ah. One of the main reasons for legitimizing passionate expressions in mourning is numerous narrations permitting, and even recommending, intense sorrow and grief for the tragedy of Imam Hussein (AS). These narrations invalidate any superficial understanding of patience during calamities. Imam Sadiq (AS) states in a valuable hadith that in all calamities, impatience, agitation, and intense crying are disliked except in the tragedy of Imam Hussein (AS). [3] The word "jaza'" (intense impatience) as understood in classical Arabic linguistics means severe impatience and losing patience entirely, [4] which perfectly fits this case. Therefore, in mourning customs, any behavior that expresses deep sorrow for Imam Hussein (AS) is not only not condemned but is regarded as a symbol of legitimate mourning. This approval is evident not only in words but also in the actions of the Imams (AS). Imam Sadiq (AS), addressing Masma' ibn Abd al-Malik, says, "May God have mercy on you and reward your tears; you are among those who express ‘jaza’’ for us." [5] This statement confirms the permissibility of agitation and crying during mourning for the Ahl al-Bayt and shows that these acts were prayed for and endorsed by the infallible Imam (AS). Even the strongest manifestations of jaza’ are mentioned by the Imams (AS). Imam Baqir (AS) describes the peak of agitation as including cries of “Wail” and “Howl,” striking the face and chest, and tearing hair. [6] These practices reflect the utmost grief and open experiential demonstration of jaza’ in mourning Imam Hussein (AS) and show that some passionate and emotional behaviors within the mourning for Imam Hussein (AS) are not only not undesirable but are considered signs of deep sorrow and love for him. In summary, passionate and emotional behaviors within the framework of mourning for Imam Hussein (AS) are far from being innovations; rather, they embody profound love and a spiritual connection with divine truth that is deeply rooted in Shia hearts. Every tear and sigh shed in mourning the Ahl al-Bayt reflects an understanding of their oppression and a heartfelt expression of attachment to their path. Religious texts and authentic narrations not only deem these acts lawful but also emphasize that such mourning is a manifestation of faith and a heavenly symbol—an echo across history that continues to live dynamically in the hearts of the lovers of the Ahl al-Bayt. [1] . Risāʾil al-Sharīf al-Murtaḍā, al-Sayyid al-Sharīf al-Murtaḍā, vol. 2, p. 264. (البدعة: زيادة في الدين، أو نقصان منه من إسناد إلى الدين) [2] . Biḥār al-Anwār, al-ʿAllāmah al-Majlisī, vol. 74, p. 202. (البدعة في الشرع ما حدث بعد الرسول ولم يرد فيه نص على الخصوص، ولا يكون داخلا في بعض العمومات) [3] . al-Amālī, al-Shaykh al-Ṭūsī, vol. 1, p. 162. (كُلُّ الْجَزَعِ وَ الْبُكَاءِ مَكْرُوهٌ سِوَى الْجَزَعِ وَ الْبُكَاءِ عَلَى الْحُسَيْنِ) [4] . al-Muʿjam al-Wasīṭ, A group of authors, vol. 1, p. 121. [5] . Kāmil al-Ziyārāt, Ibn Qulawayh al-Qummī, vol. 1, p. 108. (رحِمَ الله دَمعتَك، أما إنّك مِن الَّذين يُعدُّون مِن أهل الجزع لنا) [6] . Wasāʾil al-Shīʿah, al-Shaykh Ḥurr al-ʿĀmilī, vol. 2, p. 915. (أشد الجزع الصراخ بالويل والعويل ولطم الوجه و الصدر وجز الشعر من النواصي....)

What is mourning and how far back does its historical background go? First, it is important to mention that the word "Aza" (mourning) linguistically means patience and endurance in the face of grief and calamity.[1] "Matam" refers to a gathering of people to express sorrow or joy, [2] but over time it has been mostly associated with mourning and grief. [3] Accordingly, mourning refers to ceremonies held in sorrow over the loss of loved ones. Historical evidence shows that such ceremonies were common not only during the time of the Prophet Muhammad (SAW) but even before him. For example, historians have reported that when Abdul-Muttalib passed away, his daughters composed elegies in his honor. [4] After the Battle of Uhud, when the Prophet Muhammad (SAW) passed by the houses of the Ansar, he heard the women weeping and chanting elegies for their martyrs. This scene deeply moved the Prophet (SAW), who said, "Hamza has no one to mourn for him." [5] This statement led to a tradition in Medina where before every mourning gathering, people would first lament and chant elegies for Hamza, and then proceed to mourn the person of concern. [6] Furthermore, there is a narration that Umm Salama asked the Prophet (SAW) for permission to hold a mourning ceremony for her recently deceased cousin who had converted to Islam. The Prophet (SAW) consented; Umm Salama gathered the women, prepared food for them, and mourned Walid together with them. [7] In another account, when news of the martyrdom of Ja'far ibn Abi Talib reached the Prophet (SAW), Asma, Ja'far's wife, began to weep and lament loudly. The Prophet (SAW) advised her, "Do not beat your chest nor utter inappropriate words," while the women around Asma were mourning. When the Prophet (SAW) went to the house of his daughter, he saw her also weeping and said, "We should mourn for someone like Ja'far." [8] These narrations indicate that holding gatherings of sorrow and mourning for lost loved ones was not only common during the Prophet’s time but also approved by him. The practice of holding mourning sessions was also prevalent and endorsed in the conduct of the Ahl al-Bayt (AS). For instance, there is a narration from Imam Muhammad al-Baqir (AS) in which he instructed his followers to hold mourning assemblies for Imam Hussain (AS) on the day of Ashura, to weep with their families, and express their grief for the calamities that befell him. [9] It is also narrated that poets of the Ahl al-Bayt would visit Imam Ja’far al-Sadiq (AS) during mourning periods and recite poems in praise of Imam Hussain (AS). These poems were so moving that the Imam (AS) and all present would weep. Thus, mourning in the presence of the Imam (AS), accompanied by poetry and tears, became a spiritual method to keep alive the memory and tragedy of Imam Hussain (AS). [10] These accounts are just a portion of the traditions of the Prophet (SAW) and the Ahl al-Bayt (AS) in holding mourning for the saints of Allah, especially the Master of Martyrs, Imam Hussain (AS). Such evidence shows that mourning, particularly for Imam Aba Abdillah al-Hussain (AS), not only has a legitimate religious status but also a long-standing history in Islamic tradition, encouraged and recommended by the leaders of the faith. [1] . Lisān al-ʿArab, Ibn Manẓūr, Vol. 15, p. 52. [2] . Ibid, Vol. 12, p. 3. [3] . Al-Miṣbāḥ al-Munīr fī Gharīb al-Sharḥ al-Kabīr li-al-Rāfiʿī, al-Fayyūmī, Aḥmad ibn Muḥammad, Vol. 1, p. 3. [4] . Ansāb al-Ashrāf, al-Balādhurī, Vol. 1, p. 85. [5] . Tārīkh al-Ṭabarī, al-Ṭabarī, Abū Jaʿfar, Vol. 2, p. 532. [6] . Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, al-Haythamī, Nūr al-Dīn, Vol. 6, p. 120. [7] . Maghāzī al-Wāqidī, al-Wāqidī, Vol. 2, p. 629. [8] . al-Ṭabaqāt al-Kubrā, Ibn Saʿd, Vol. 8, p. 220. [9] . Kāmil al-Ziyārāt, Ibn Qūlawayh al-Qummī, Vol. 1, p. 193. [10] . Ibid, Vol. 1, pp. 111-112.

What is the perspective of the Holy Quran regarding mourning? First, it must be understood that mourning has a Quranic foundation, and the Holy Quran relates the mourning of the prophets, some of which we will mention: Mourning of Prophet Jacob for Prophet Joseph: When the sons of Jacob took Joseph with them to the desert and threw him into a well, then falsely told their father that Joseph had been devoured by a wolf, Jacob, although he did not fully believe their words and doubted the killing of his son Joseph, cried so much out of separation from him that his eyes became blind.[1] Jacob’s weeping for his son Joseph was so intense that his other sons became distressed and complained to their father. Jacob replied to them: “I express my sorrow and sadness to Allah and complain to Him, and I know things that you do not know.” [2] Zamakhshari, a great Sunni scholar, narrates: The Messenger of Allah (SAW) asked Gabriel about the duration of Jacob’s weeping, and Gabriel answered that Jacob had been crying for seventy years. When the Prophet asked about the reward for this mourning, Gabriel replied that its reward equals that of one hundred martyrs.[3] Honoring the Symbols of Allah, a Sign of Piety: Allah Almighty says in the Holy Quran: "Whoever honors the symbols of Allah, it is a reflection of their piety". [4] Regarding the definition of the symbols of Allah (Ashā’ir Allāh), Shia and Sunni scholars have offered various explanations, some of which are as follows: Ibn Manzur in the book "Lisan al-Arab" quotes Zujaj as saying that the meaning of "Shawa'ir Allah" (the rituals of God) refers to all acts of worship that Allah has designated as signs and symbols of devotion; that is, things like the standing place in Hajj, the Sa'i (running) between Safa and Marwah, and the sacrifice. They are called "Shawa'ir" because anything that serves as a sign of worship is called a "Sha'irah." So anything that is a symbol or sign of worship is therefore called "Shawa'ir." [5] Also, the late Allama Tabataba’i described the symbols of Allah as “signs that guide a person toward Allah and are not limited to Safa and Marwa (rituals); therefore, any sign that reminds a person of Allah, honoring it leads to Allah-consciousness and includes all such signs.” [6] According to the definitions offered by Shia and Sunni scholars, one prominent example of the symbols of Allah is mourning the calamities of Allah’s saints, because the root of this mourning is love for Allah’s saints, which reminds humans of Allah. Therefore, honoring these mourning gatherings is counted among honoring the symbols of Allah. Mourning the Tragedies of the Prophet’s Family (Ahl al-Bayt) as an Example of Affection (Mawaddah): When the companions of the Messenger of Allah (PBUH) came to him and asked what reward he wanted for all the effort he had made in guiding them, Allah addressed the Prophet (PBUH) saying: “Say, I ask no reward except love for my near relatives” (Qurba, meaning the Ahl al-Bayt). [7] Love and friendship have signs, the least of which is that we rejoice in their happiness and mourn with them in their sadness. Imam Reza (AS) also advised Shibib’s son: “If you wish to be seated with us in Paradise, be sorrowful in our sadness, joyful in our happiness, and accept our guardianship; for if someone loves a stone, he will be resurrected with it on the Day of Judgment.” [8] Conclusion By a comprehensive look at the verses of the Holy Quran and authentic narrations, it becomes clear that mourning is not only lawful and divinely approved, but it is also a profound manifestation of love for the saints and a symbol of loyalty to divine guardianship. The mourning of Jacob for Joseph, honoring Allah's symbols, and the Quran’s recommendation of love for the Ahl al-Bayt all clearly testify to the high status of mourning in the Quranic epistemology. These symbols transcend individual emotions and form a spiritual connection with faith, piety, and adherence to guardianship. Mourning is not silent grief but a profound hymn of love, knowledge, and reverence for truth—a truth that guides humanity to fountains of light and guidance. Therefore, holding mourning ceremonies for the calamities of Allah’s saints is not only a sign of grief but also an expression of divine piety, awareness of guardianship, and continuation of the path of heavenly guidance. [1] . Yusuf: 12-18. [2] . Yusuf: 85-86. [3] . Al-Kashshaf ‘An Haqa’iq Ghawamid at-Tanzil: Zamakhshari, Vol. 2, p. 497. [4] . Hajj: 32. «ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ» [5] . Lisān al-ʿArab, Ibn Manẓūr, Vol. 4, p. 414. [6] . Al-Mizan fi Tafsir al-Quran: Allama Tabataba’i, Vol. 14, p. 373. [7] . Shura: 23. «قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ» [8] . Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 44, p. 286.