• Mourning
According to an article by Ijtihadnet.com, the Moharram Mourning is a number of Shi’ah, and sometimes the non-Shi’ah, rituals performed to mourn for the martyrs of Karbala. Imam Sajjad, Lady Zaynab, Umm al-Banin and Lady Rubab (PBUT) were of the first mourners of Imam Hussain (PBUH) after his martyrdom who called others to mourn too. Kumayt al-Asadi and De’bel Khoza’i- of the poets at the times of Imams-Baqir, Sadiq and Reza (PBUT)- composed many poems praising Imam Hussain (PBUH).
At first, mourning was of the form of crying and reciting poetry, but gradually other forms such as reciting rhythmical eulogy, lamentation, presenting graphic accounts of events of Karbala, chest-beating, etc. were added. These forms of mourning mainly started from the 4th century AH (10th century CE) during the Buyid dynasty (a Shi’i dynasty ruling over today’s Iran, Iraq, etc.) when pressure on the Shi’ah was somewhat reduced; and these forms of mourning were even more established during Safavid dynasty (a twelver Shi’ah dynasty ruling over today’s Iran, Iraq, Bahrain, Syria, etc.), and later during Qajar dynasty. Therefore, the expansion of mourning for Imam Hussain (PBUH) started at time of the Infallible Imams (PBUT) and in course of time with social changes it has increased and decreased.
This mourning is a sign of the love existing between the Shi’ah and the Infallible Imams Especially Imam Hussain (PBUT). The Prophet Muhammad (PBUH & HP) has asserted that:
“For the Martyrdom of Hussain (PBUH) there exists a heat in the hearts of the Believers which will never cool down.”when he finishes the rituals Allah writes his name among al- Fa’izin (the Victorious Delivered), and when the person wants to return an angel faces him and tells him that the Prophet of Allah (PBUH & HP) has said Salaam to him and has asserted that he is to restart his deeds, for, all that was passed has been forgiven.” (Jāmi‘ ahādith al-Shi’a, Vol. 12, p. 556)
Indeed, mourning has turned into a culture with its effects and consequences. These impressions and consequences have been able to appear as a form of a subculture in accordance to cultural characteristics of every geographical region. Some of these subcultures- such as a special type of chest beating among the people of southwestern Iran or people of Pakistan- have turned into particularities among the people of those regions.
But the Arba‘een Walk and Ziyāra is an encompassing and comprehensive form beyond all geographical regions, gathering every mourning subculture together in one place and one body, and shaping a unique voice for the mourning of Imam Hussain (PBUH). But the story does not end here. Passage of history and assembly of different peoples from various cultures in this path has not caused this event to become noticeable only by those interested and believing in Imam Hussain beliefs’.
The characteristics of this event and the manner it is being observed, also its metareligious attractions, have caused people with other beliefs too to take notice. This very matter may cause certain jealousies and enmities, and even the spread of hatred against the Arba‘een Walk.
Parameters of Arba‘een
Parameters of the Arba‘een event- which separates it from other cultural world eventsmust be identified and expressed so that they may be used in other events with the same globalization aspiration.
These parameters and characteristics are beyond material matters and views of the philosophy of Humanism, which rests on the centrality of human desire and satisfaction and often rejects the importance of belief in God; thus these parameters are not necessarily in accordance with all desires of today’s human and we are not to have such expectations from these parameters. But since we believe that the Shi’ah beliefs are based on inwardly found needs, many of these parameters can serve as an example and source for any event resting on inward findings, humanity and spirituality.
