MUWASAT AND THE MOURNING OF IMAM HUSSAIN (AS)

[Taqavi]

What Is Muwasat and How Does It Manifest in the Mourning of Imam Hussain (AS)?

 

The word Muwasāt (مواسات) derives from the Arabic root “أسو,” meaning to share one’s possessions and what one has with others, especially by giving from what one needs—not merely from surplus.[1] True financial muwasat occurs when a person gives from their own necessities to help another; giving only from excess does not qualify as muwasat. [2]

Muwasat in Islamic Narrations

In Islamic traditions, the usage of “muwasat” aligns with its linguistic root. Sometimes it appears in an unrestricted form, [3] and often it refers specifically to financial support and livelihood. [4] The general narrations may point to a broader meaning—support through wealth, life, honor, and more—while financial muwasat highlights the clear and vital act of aiding the needy with material resources.

Several Shia traditions provide a deeper explanation of the spiritual and social dimensions of Muwasāt. In one narration, Imam Ali (AS) says:

“I command you to practice muwasat with your brothers in faith—those who affirm the Prophet (SAW) and me, and obey us—by sharing what Allah has granted you and made you superior in. Relieve their poverty, mend their broken lives. Be equal with those who share your level of faith, and prefer those who surpass you in religion over yourself in benefiting from your wealth. Let Allah see that His religion is dearer to you than your possessions, and that His friends are more honored to you than your own family.” [5]

In another narration, Asbagh ibn Nubāta asked Imam Ali (AS) about how Muwasāt and equality are achieved. The Imam replied:

“Practice muwasat with your believing brother in all that Allah has provided you. Do not deprive him. Do not test him in his religion; and if you do and find that he possesses true faith and pure monotheism, then treat him equally in all your possessions—whether little or abundant, old or new.” [6]

A Practical Example: Muwasat in the Battle of Uhud

A clear example of muwasat in the life of Amir al-Mu'minin (AS) is seen in the Battle of Uhud. When his sword broke, the Prophet (SAW) gave him his own sword, Dhulfiqar. Imam Ali (AS) defended the Prophet (SAW) with unmatched bravery, sustaining over sixty wounds to his head, face, and body according to some historians. At that moment, the angel Gabriel said to the Prophet (SAW): “O Muhammad! This is the true meaning of muwasat.” The Prophet (SAW) replied: “Ali is from me, and I am from him.” Gabriel added: “And I am from both of you.” [7]

From linguistic and narrative sources, we understand that a person who practices muwasat is one who empathizes with others, shares in their pain, defends them with wealth and life, and sees no distinction between himself and others.

Muwasat with One’s Life in Karbala

The highest and most difficult form of muwasat is offering one’s life. On the night of Ashura, when Imam Hussain (AS) confirmed the loyalty of his remaining companions, he said:

“Whoever practices muwasat with us by offering his life will be with us tomorrow in Paradise, safe from the wrath of the Merciful.” [8]

He referred to those who stayed as “those who practice muwasat with their lives.” The beauty of this sacrifice is seen in many moments of Karbala.

When Hurr ibn Yazid al-Riyahi repented, he came to Imam Hussain (AS) and said:

“I have come to offer my life in muwasat with you, and to sacrifice myself for you.”[9]

He proved his words with action. This is the pinnacle of selflessness—giving one’s life for truth and to support the oppressed.

The ultimate example of muwasat is embodied by Hazrat Abul-Fadl al-Abbas, who sacrificed himself for his noble brother Imam Hussain (AS). His loyalty and valor are immortalized in his Ziyarat:

“Peace be upon Abul-Fadl al-Abbas, son of Amir al-Mu'minin (AS), who practiced muwasat with his brother by offering his life, who prepared for his Hereafter from his present, who protected him, who strove to bring water to him, and whose hands were severed in the process…”[10]

Mourning as a Form of Muwasat

In another narration, Masma’—a companion of Imam Sadiq (AS)—refrained from eating during the days of mourning for Imam Hussain (AS), so that his grief would be visible. Imam Sadiq (AS) praised him and prayed for him. [11] This act was a form of muwasat with the oppressed Imam of Karbala—a heartfelt solidarity that springs from the soul of a devoted Shia.

Thus, mourning rituals for Imam Hussain (AS) are themselves expressions of muwasat. On the day of Ashura, many Shia refrain from eating and drinking, or engage in chest-beating and symbolic chain-striking (within religious and rational bounds) to commemorate the thirst, hunger, and wounds of the Imam (AS). When done with sincerity and in the spirit of solidarity with the oppressed, these acts carry spiritual merit and are religiously recommended.

Muwasat with Imam Hussain (AS) is not merely emotional, it is a profound intellectual and spiritual bond. It draws the Shia closer to the essence of Ashura and aligns their soul with the spirit of sacrifice and devotion of the Ahl al-Bayt (AS).

 

 

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[1] . Lisan al-‘Arab, Ibn Manzur, vol. 14, p. 35 / Majma‘ al-Bahrayn, Turaishi, Fakhr al-Din, vol. 1, p. 76 / Taj al-‘Arus, Zabidi, Muhammad Murtada, vol. 37, p. 76. «والمُوَاسَاة: الْمُشَارَكَةُ والمُساهَمة فِي الْمَعَاشِ وَالرِّزْقِ»

[2] . Majma‘ al-Bahrayn, Turaishi, Fakhr al-Din, vol. 1, p. 76.

[3] . Al-Kafi, Shaykh al-Kulayni, vol. 2, p. 145.

[4] . Al-Khisal, Shaykh al-Saduq, vol. 2, p. 351.

[5] . Tafsir al-Imam al-‘Askari (AS), p. 175 / Al-Ihtijaj, al-Tabarsi, Abu Mansur, vol. 1, p. 238.

[6] . Al-Hidayah al-Kubra, al-Khasibi, Husayn ibn Hamdan, p. 440.

[7] . Tafsir al-Qummi, al-Qummi, ‘Ali ibn Ibrahim, vol. 1, p. 116.

[8] . Mawsu‘at Kalimat al-Imam al-Husayn, Sharifi Mahmoud, p. 399. «مَن واسانا بِنَفسِهِ کانَ مَعَنا غَداً فِى الجَنانِ نَجیاً مِن غَضَبِ الرَّحمانِ»

[9] . Tarikh al-Umam wal-Muluk, al-Tabari, Ibn Jarir, vol. 5, p. 428.

[10] . Bihar al-Anwar, ‘Allamah al-Majlisi, vol. 45, p. 66. «السَّلَامُ عَلَی أَبـِی الْفـَضْلِ الْعَبَّاسِ بـْنِ أَمـِیرِ الْمـُؤْمِنِینَ الْمُوَاسِی أَخَاهُ بِنَفْسِهِ الْآخِذِ لِغَدِهِ مـِنْ أَمـْسِهِ الْفَادِی لَهُ الْوَاقِی السَّاعِی إِلَیهِ بِمَائِهِ الْمَقْطُوعَةِ یدَاهُ....»

[11] . Kamil al-Ziyarat, Ibn Qulawayh al-Qummi, p. 108.