THE AZADARI AN EMERGENCY OR A LEGITIMATE TRADITION?

[Taqavi]

Is the mourning of the Ahl al-Bayt for Imam Hussein (AS) an emergency or a legitimate tradition?

 

Ashura is the peak of oppression and the manifestation of the highest levels of love and sacrifice in the history of Islam. In this event, not only were Imam Hussein (AS) and his companions martyred, but his household also created scenes of sorrow and grief in tragedy and captivity that will remain forever in the heart of history. One of the questions raised in this regard is whether the intense mourning of the Ahl al-Bayt (AS) such as tearing garments, striking oneself, shouting, and wailing is merely an emergency reaction or is it a legitimate and emulatable tradition for the Shiites?

In this writing, based on credible narrations, linguistic and customary analysis, the conduct of the Ahl al-Bayt (AS), and the fatwas of jurists, we will show that intense mourning for Imam Hussein (AS) is not only permissible but recommended and rewarded, and is considered one of the divine rituals.

Review of General Narrations on the Legitimacy of Lamentation

To enter the discussion, we must first refer to a group of narrations that generally indicate the permissibility and desirability of lamentation and weeping in the tragedy of the Ahl al-Bayt (AS). These narrations exclude the principle of mourning from the realm of dislike and introduce it as a rewarded act of worship.

Among them, the Commander of the Faithful (AS) stated at the grave of the Prophet (SAW): Patience is beautiful in all situations except for your tragedy, and lamentation is frowned upon everywhere except in relation to you.[1]

Imam Sadiq (AS) also states: Any form of lamentation and crying is disliked, except in the tragedy of Imam Hussein (AS). [2]

These narrations demonstrate that the sufferings of the Ahl al-Bayt (AS) are not of the ordinary kind; rather, mourning for them is itself an act of worship that elevates a person to a position of closeness to Allah (SWT).

Specific Narrations in Support of Striking, Tearing Garments, and Shouting

After examining the general narrations, we now turn to a group of specific narrations that support actions such as striking oneself, tearing garments, yelling, and wailing in specific cases.

In a narration from Imam Sadiq (AS), it is mentioned: The Fatimid women in Karbala tore their garments and struck their faces, and it should be done similarly for one like Hussein (AS). [3]

In the Ziyarat of the sacred region, it is also stated: The women, with uncovered faces, struck their faces and shouted loudly. [4]

Even the heavenly houris and angels wail and shout in mourning for Imam Hussein (AS). [5] And it is narrated from the Prophet (SAW): "Fatimah (SA) on the Day of Resurrection, upon seeing the headless body of Hussein (AS), lets out a cry so loud that all creatures begin to weep." [6]

Linguistic and Common Analysis of Jazza' from Meaning to Instance

To better understand these narrations, it is necessary to delve into the concept of Jazza’ (grief) in language and common understanding. Jazza’ in language means restlessness, and in common terms, any act that signifies restlessness, from intense crying to shouting, striking oneself, tearing the collar, and even bleeding from crying is considered Jazza’.

Imam Baqir (AS) defines Jazza’ as follows: the most intense Jazza’ involves a loud cry, striking the face and chest, and pulling out hair. [7]

Examples of Jazza’ are also mentioned in the Quran, such as Jacob (AS) going blind in the separation from Joseph. [8]

The Practice of the Ahl al-Bayt (AS) in Mourning

Now that the legitimacy of Jazza' has been established, it is time to examine the practical conduct of the Ahl al-Bayt (AS) in mourning. This practice not only provides theoretical approval but also serves as a practical model for the Shi'a.

Abu Haroon al-Makfoof states: "When I recited poetry, Imam Sadiq (AS) wept, and then the sound of cries and wails from the women of the household rose." [9]

In multiple instances, the Imams (AS) instructed poets to recite poetry so that the household would cry and shout. In one occasion, Umm Farwah, the daughter of Imam Sadiq (AS), cried out so loudly that it echoed throughout the city. [10]

Imam Hasan Askari (AS), at the funeral of his father Imam Hadi (AS), tore his collar and in response to an objection said: "O fool, Musa (a) did the same for Harun." [11]

Valid Fatwas on Intense Mourning

Prominent Shi'a jurists have, based on these narrations, regarded intense mourning as not only permissible but recommended:

Sahib of Jawahir: Grieving over the martyrdom of Imam Husayn (AS) has been exempted from prohibition. [12]

Ayatollah Naini: Striking oneself to the point of redness or bleeding is not an issue.[13]

Ayatollah Tabrizi: Striking oneself, even if done out of severe sorrow for Hussein (AS), is one of the recommended rituals; because it falls under the category of "Jazza'", which is substantiated by credible narrations, even if sometimes it leads to bleeding or darkening the chest. Furthermore, there is no evidence that prohibits any form of harm to the body unless it reaches the point of “crime against the soul,” essentially being considered oppression of the soul. [14]

These fatwas not only establish the legitimacy of mourning but also indicate that these actions are part of the Shia identity and divine rituals.

Conclusion

Intense mourning for Imam Hussein (AS) ranging from weeping and lamentation to striking oneself, shouting, tearing one's collar, and wailing— is not only permissible but recommended and rewarded. These actions are carried out not out of necessity, but out of knowledge, love, and solidarity with the Ahlul Bayt (AS). The conduct of the Ahlul Bayt (AS), the endorsement of the Imams (AS), and the fatwas of the jurists all indicate the legitimacy and virtue of this type of mourning.

In fact, mourning for Sayyid al-Shuhada (AS) is not only an emotional reaction but a manifestation of knowledge, loyalty, and reverence for divine rituals. Every tear, every shout, and every strike resonate with love for the truth and hatred for oppression.

 

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[1] . Nahj al-Balāghah, Ḥikmat 292, p. 362. «ان الصبر لجمیل الا عنک، و ان الجزع لقبیح الا علیک»

[2] . Wasā’il al-Shī‘ah, al-Shaykh Ḥurr al-‘Āmilī, Vol. 10, p. 395. «کل الجزع والبكاء مكروه ما خلا الجزع والبكاء لقتل الحسين عليه السلام»

[3] . Tahdhīb al-Aḥkām, al-Shaykh al-Ṭūsī, Vol. 8, p. 325. «قد شققن الجیوب، و لطمن الخدود الفاطمیات علی الحسین بن علی، و علی مثله یُشَق الجیب و یُلطَم الخد»

[4] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, Vol. 101, p. 322. «علی الخدود لاطمات، للوجوه سافرات، و بالعویل داعیات»

[5] . Kāmil al-Ziyārāt, Ibn Qawlawayh al-Qummī, p. 241. «اللهم انی استشفع الیک بالملائکه الذین یضجون علیه و یبکون و یصرخون»

[6] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, Vol. 7, p. 127.

[7] . Al-Kāfī, al-Shaykh al-Kulaynī, Vol. 3, p. 222. «أشد الجزع، الصراخ بالویل و العویل، و لطم الوجه و الصدور، و جز الشعر»

[8] . Yūsuf: 84.

[9] . Kāmil al-Ziyārāt, Ibn Qawlawayh al-Qummī, p. 111.

[10] . Al-Kāfī, al-Shaykh al-Kulaynī, Vol. 8, p. 216.

[11] . Wasā’il al-Shī‘ah, al-Shaykh Ḥurr al-‘Āmilī, Vol. 2, p. 917.

[12] . Jawāhir al-Kalām, Al-Najafi Al-Jawahiri, Sheikh Muhammad Hassan, Vol. 4, p. 371.

[13] . Fatwā al-‘Ulamā’ al-A‘lām fī Tashjī‘ al-Sha‘ā’ir al-Ḥusayniyyah, p. 5.

[14] . Al-Anwār al-Ilāhiyyah fī al-Masā’il al-‘Aqā’idiyyah, al-Tabrīzī, al-Mīrzā Jawād, p. 195.