Azadari of Imam al-Hussain in the words of the Imams

When I was younger, I always wondered whether the rituals and practices of the blessed Azadari (Lamentation) of Imam al-Hussain (A) were from the commands of the Imams of the Ahlulbayt or if they were innovations in the community. These doubts existed in my mind due to the influence from other schools in Islam, and no doubt today many go through similar doubts. 

In this article I aim to provide hadith basis on some of the popular rituals performed worldwide by the Shi’a in mourning Imam al-Hussain (A), and hopefully clarify any doubt any one may have had.

1) Crying over Imam al-Hussain:

[Kamil al-Ziyarat page 202]

Abu ‘Abdullah al-Sadiq said : ‘Those who shed tears when al-Hussain (A) is mentioned in front of them will be rewarded by Allah, even if their tears are as small as the wing of a fly. And Allah will not be pleased with any reward for them less than Paradise.’”

وحدثني محمد بن جعفر الرزاز، عن خاله محمد بن الحسين الزيات، عن محمد بن إسماعيل، عن صالح بن عقبة، عن أبي هارون المكفوف،قال: قال أبو عبد الله (عليه السلام) في حديث طويل له:

ومن ذكر الحسين (عليه السلام) عنده فخرج من عينيه من الدموع مقدار جناح ذباب، كان ثوابه على الله عز وجل، ولم يرض له بدون الجنة

2) Performing extreme mourning acts for the sake of the Imam:

“I heard Abu ‘Abdillah al-Sadiq say: 

‘Crying and al-Jaz’a is disliked for the servants over any matter except crying and al-Jaz’a over al-Hussain ibn ‘Ali. Verily the one who cries and performs al-Jaz’a over al-Hussain (A) will be rewarded.

محمد بن الحسن الطوسي في الأمالي عن أبيه، عن المفيد، عن ابن قولويه، عن أبيه، عن سعد، عن أحمد بن محمد، عن الحسن بن محبوب، عن أبي محمد الأنصاري، عن معاوية بن وهب، عن أبي عبد الله (ع) في حديث قال:

كل الجزع والبكاء مكروه إلا الجزع والبكاء لقتل الحسين (ع).

What is al-Jaz’a? 

Imam al-Baqir clarifies: “Al-Jaz’a is screaming and crying loudly, hitting (latom) of one’s face and chest, ripping one’s hair…”

عدة من أصحابنا، عن سهل بن زياد، عن أحمد بن محمد بن أبي نصر، والحسن ابن علي جميعا، عن أبي جميلة، عن جابر، عن أبي جعفر(عليه السلام) قال: قلت له: ما الجزع؟

قال: أشد الجزع الصراخ بالويل والعويل ولطم الوجه والصدر وجز الشعر من

Thus, all these seemingly extreme acts of mourning are disliked for any fallible human but are mustahab and virtuous when performed for Imam al-Hussain. After all, is not the Imam superior to us than our own parents? 

"If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people." (9:24)

Thus we find for example that Imam al-‘Askari mourned for his father al-Hadi by beating His chest and crying over Him, corroborating the above points.

3) Striking one’s chest

In the previous narration, The Imam mentions that striking of the chest is permissible for mourning Imam al-Hussain. The following narration clarifies this further:

Imam al-Sadiq says:

[Wasa’il al-Shi’a quoting from Tahdhib al-Ahkam volume 8 page 325]

“And the Fatimiyat (female progeny of Fatima) had beat their chest and beat their cheeks over al-Husayn ibn Ali. And upon this example, should ones beat their face and chest.”

وقد شققن الجيوب ولطمن الخدود الفاطميات على الحسين بن علي عليهما السلام، وعلى مثله تلطم الخدود وتشق الجيوب.

4) Holding mourning ceremonies/gatherings:

In a lengthy narration, narrated Alqama from Imam al-Baqir:

“ [..] Then they (the Shi’a) should mourn and cry over al-Hussain (A), order everyone in their house to cry over him, hold (a gathering) in their house (in which) al-Hussain’s (A) tragedies (are mentioned) and become restless over (the tragedies of) al-Hussain (A), and meet one another in their houses while crying and consoling one another over the tragedy of al-Hussain (A). Verily if they do this, I guarantee that Allah, the Great and Almighty, will register all of those rewards for them.

I asked, “May I sacrifice myself for you! Will you guarantee and promise these rewards for those who do this?” 

The Imam (A) replied, “I guarantee and promise these rewards for those who do this.” 

5) Offering condolences to one another :

The narration continues:

‘I asked, “How should they console one another?” The Imam (A) replied:They should say: ‘May Allah increase our rewards for being grieved over the tragedy of al-Hussain (A) and may He make us and you among those who seek to avenge him with his heir, the Rightly Guided Imam, from the family of Muhammad (S).’

6) Refraining from purchasing anything or performing any work on the day of Ashura (a common practice in the Indian Subcontinent and elsewhere):

The Imam (A) added: ‘“If possible, do not attempt to fulfill your needs on this day, for verily it is an ominous day when needs are not fulfilled. And even if they are fulfilled, one will not be blessed with them nor will he find any success in them. Do not buy or take anything to your house on this day. Verily those who do will not find any blessings in that which they take to their houses nor will they be blessed with their families…” 

من زار الحسين (عليه السلام) يوم عاشوراء حتى يظل عنده باكيا لقي الله عز وجل يوم القيامة بثواب الفي الف حجة والفي الف عمرة والفيالف غزوة، وثواب كل حجة وعمرة وغزوة كثواب من حج واعتمر وغزا مع رسول الله (صلى الله عليه وآله) ومع الأئمة الراشدين (عليهم السلام).

قال: قلت: جعلت فداك فما لمن كان في بعد البلاد وأقاصيها ولم يمكنه المصير إليه في ذلك اليوم، قال: إذا كان ذلك اليوم برز إلى الصحراء أوصعد سطحا مرتفعا في داره، وأومأ إليه بالسلام واجتهد على قاتله بالدعاء، وصلى بعده ركعتين، يفعل ذلك في صدر النهار قبل الزوال، ثمليندب الحسين (عليه السلام) ويبكيه ويأمر من في داره بالبكاء عليه، ويقيم في داره مصيبته باظهار الجزع عليه، ويتلاقون بالبكاء بعضهمبعضا بمصاب الحسين (عليه السلام)، فانا ضامن لهم إذا فعلوا ذلك علي الله عز وجل جميع هذا الثواب.

فقلت: جعلت فداك وأنت الضامن لهم إذا فعلوا ذلك والزعيم به، قال: انا الضامن لهم ذلك والزعيم لمن فعل ذلك، قال: قلت: فكيف يعزي بعضهمبعضا، قال: يقولون:

عظم الله أجورنا بمصابنا بالحسين عليه السلام، وجعلنا وإياكم من الطالبين بثاره مع وليه الإمام المهدي من آل محمد (صلى الله عليه وآله ).

فان استطعت ان لا تنتشر يومك في حاجة فافعل، فإنه يوم نحس لا تقضى فيه حاجة وان قضيت لم يبارك له فيها ولم ير رشدا،

(٣٢٦

7) Poetry and Eulogies for the Imam:

[Kamil al-Ziyarat page 208]

Abu ‘Abdillah al-Sadiq said to me, “O Abu Harun! Recite a poem for me about al-Hussain (A).” 

So I recited a poem for him and he cried. Then the Imam (A) said, “Recite it in the same way that you (usually) recite – with a grief-stricken tone.” Then I recited (the poem [..]. The Imam (A) cried and asked me to recite more poems for him. I recited another poem for him. The Imam (A) cried and I also heard crying from behind the curtains. 

After I finished, the Imam (A) said to me: O Abu Harun! If one recites a poem about al-Hussain (A) and cries and makes ten people cry, Paradise will be registered for him and for them. If one recites a poem about al-Hussain (A) and cries and makes five people cry, Paradise will be registered for him and for them. If one recites a poem about al-Hussain (A) and cries and makes one person cry, Paradise will be registered for him and for he who cries.”

1 - حدثنا أبو العباس القرشي، عن محمد بن الحسين بن أبي الخطاب، عن محمد بن إسماعيل، عن صالح بن عقبة، عن أبي هارون المكفوف، قال: قال أبو عبد الله (عليه السلام): يا أبا هارون أنشدني في الحسين (عليه السلام)، قال: فأنشدته، فبكى، فقال: أنشدني كما تنشدون - يعني بالرقة - قال: فأنشدته:
امرر على جدث الحسين * فقل لأعظمه الزكية قال: فبكى، ثم قال: زدني، قال: فأنشدته القصيدة الأخرى، قال:
فبكى، وسمعت البكاء من خلف الستر، قال: فلما فرغت قال لي:
يا أبا هارون من أنشد في الحسين (عليه السلام) شعرا فبكى وأبكى عشرا كتبت له الجنة، ومن أنشد في الحسين شعرا فبكى وأبكى خمسة كتبت له الجنة، ومن أنشد في الحسين شعرا فبكى وأبكى واحدا كتبت لهما الجنة، ومن ذكر الحسين (عليه السلام) عنده فخرج من عينه من الدموع مقدار جناح ذباب كان ثوابه على الله ولم يرض له بدون الجنة

8) Tatbir

 

Although i accept that there is no direct narration affirming Tatbir, it isn’t classified as a Biddah (innovation) due to a reason I clarify here:  The Arba'een Walk

There are however, narrations that give basis to the act of shedding blood, as well as signifying the sanctity of the blood of a believer that is shed for the AhlulBayt.

Sanctity of the blood shed in the path of al-Hussain:

[Kamil al-Ziyarat page 323]

Jabir al-Ju’fi said : “I entered upon Abu ‘Abdullah on the day of Ashura,and He (al-Sadiq) said: ‘These people (visiting al-Hussain) are the visitors of Allah. It is the right upon the one being visited to honor the visitor. Whoever sleeps near al-Hussain’s grave on the night of Ashura,he will meet Allah on the day of Judgement covered with (his own) blood,as if he was killed with Him (al-Hussain).’ “

- حدثني أبي وأخي وجماعة مشايخي، عن محمد بن يحيى، عن محمد بن علي المدائني، قال: اخبرني محمد بن سعيد البلخي (1)، عنقبيصة، عن جابر الجعفي، قال:

دخلت على جعفر بن محمد (عليهما السلام) في يوم عاشوراء، فقال لي:

هؤلاء زوار الله وحق على المزور ان يكرم الزائر، من بات عند قبر الحسين (عليه السلام) ليلة عاشوراء لقى الله يوم القيامة ملطخا بدمه كأنماقتل معه في عرصته (2).

Striking one’s head or other parts of the body with a sharp knife:

[Wasa’il al-Shi’a Vol 17 page 112]

Imam al-Sadiq: “Cupping on the head is a relief that benefits from every disease except poison.” 

وعن عدة من أصحابنا، عن سهل بن زياد، عن ابن فضال، عمن ذكره، عن أبي عبد الله عليه السلام قال: الحجامة في الرأس هي المغيثةتنتفع من كل داء إلا السام

Now traditionally, cupping on the head or another else was performed with a knife. Thus, the very act of striking one’s body with a knife until it bleeds is permissible, as is confirmed even with Sunni sources

“On the authority of Samra bin Jundab, he said: I saw the Messenger of God, being cupped with a horn, and he was slashing with the tip of a knife.”

عن سمرة بن جندب ، قال : رأيت رسول الله صلى الله عليه و سلم و هو يحتجم بقرن ، و هو يشرط بطرف سكين ،

Since the outward act of striking one’s body with a knife until it bleeds, is approved by the Imams of the Ahlulbayt.

Why can’t it also be done for another purpose other than cupping, like lamentation over al-Hussain?

Combining the hadith of Hijama with a knife with the hadith of the sanctity of the blood of a believer shed for Imam al-Hussain, we can provide legitimacy towards the act of Tatbir/Zanjir to show that it would not be disapproved by the Imams of the Ahlulbayt.

I hope this article has aided you in clarifying any doubts you may have had. May Allah grant us the chance to mourn Imam al-Hussain in a way that befits Him.

May Allah bless you all,

Wassalam.