MOURNING (AZADARI) AND BID'AH

[Taqavi]

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.

 

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[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....)