The mourning tradition of Imam Hussein (AS) is one of the important and effective traditions that has undergone changes throughout history. These days, we see many ceremonies held by different people in various places around the world, in which the fundamental ethics that were the reason for Imam Hussain’s (AS) movement are being neglected. Therefore, it is of utmost importance to take a deep look at how we commemorate the martyrdom of the Imam and identify our mistakes and amend them. 

One of the best ways to achieve authentic methods of commemorating Imam Hussain’s (AS) martyrdom, away from superstitions and distortions of this important tradition, is to study history. In this article, an attempt has been made to outline the manner in which the tradition of mourning for Imam Hussain (AS) was held by the Imam’s progeny (AS) and the goals that those nobles pursued in doing so.

The first commemoration ceremonies

The tradition of commemorating and mourning for Imam Hussain (AS) started from the very day of Ashura when Imam Hussain (AS) was martyred alongside his companions and sons. The first group to begin mourning were the household of the Imam and his companions. As they were taken captive and moved from city to city, they narrated the events of Karbala to people if towns and cities, and the first mourning started from then. 

After the household of the Imam returned to Medina, they never stopped narrating the tragedy of Karbala and the oppression of Yazid’s Army and the reason why Imam Hussain (AS) did not compromise with Yazid. The household of the Imam, especially his sister, Lady Zainab, and His Son Ali (AS), were the first ones to hold commemoration ceremonies and people used to go to their houses to offer their condolences.  [1]

What is the importance of commemorating the martyrdom of Imam Hussain (AS)?

There are numerous narrations recommending us to commemorate and mourn Imam Hussain’s (AS) martyrdom. However, it is important to understand why our leaders and Imams have emphasized on holding mourning ceremonies so much.

The reason, in fact, is not only to cry and have compassion for Imam Hussain (AS) and his companions, although loving the Prophet’s (PBUH&HP) progeny is what we are commanded to do, as Allah orders his messenger to command people about it: 

“… Say, ‘I do not ask you any reward for it except the love of [my] relatives…’” (42: 23) 

Nevertheless, the aim of Imam Hussain (AS) was to set a role model for all human beings who face oppression and injustice, and to teach them the importance of sacrificing all they have in the way of reviving human values. 

Therefore, commemorating his martyrdom and revisiting his goals and values is a great opportunity for people to reassess their life goals, reconsider their lifestyle, and correct their mistakes.
Commemoration of Imam Hussain (AS) at the time of other descendants of the Prophet (PBUH&HP)
Since the socio-political situation at the time of Imam as-Sadiq (AS) provided a platform for promoting the true school of Prophet Muhammad (PBUH&HP), many of our traditions and narration are quoted from him. Hence, there are many narrations and traditions from Imam as-Sadiq (AS) about commemorating and mourning for Imam Hussain (AS). 

It is narrated that from the beginning moments of the day of Ashura in every Muharram, “Imam al-Sadiq (AS) became sad and cried over his noble grandfather, Imam Hussain (AS), and people came to his house from far and near to lament with him and offer condolences. When they stopped crying, the Imam said:

"O people, know that Hussain (AS) is alive and well with his Lord, and he constantly looks at his mourners and their names and their fathers and the place that is available for them in Paradise.” [2]
Imam al-Reza (AS) narrated about his father, Imam Mousa al-Kadhim that “As soon as Muharram came, no one saw a smile on the lips of the Imam and he was always sad until the decade of Ashura passed, and when the tenth day came, this day was the day of utter sorrow and calamity and he used to say: ‘This is the day that my grandfather, Hussain (AS), was killed.’” [3]

Therefore, it is very important to commemorate the martyrdom of Imam Hussain (AS) by narrating the true events that happened in the battle of Karbala. The importance of the commemoration for the Prophet’s progeny (PBUH&HP) is as crucial as keeping Islam alive. They tried to prove the legitimacy of Imam Hussain (AS) and the falsity of the claims of Yazid and the Umayyads, and this shows that the general atmosphere of the Islamic society was so poisonous that even some of the companions of the Imams were unaware of this issue.

However, it is important to hold the ceremonies in a way that does not contradict any of the Islamic rules and ethics since Imam Hussain (AS) mentioned in his will that “I have risen only to make a reform among my grandfather’s people. I want to command the good and forbid the evil.” [4]

No matter how small or big these ceremonies are, they are seen by God and the Imams and rewarded, as long as they follow the goal of Imam Hussain (AS) in reviving the religion of God.

References: 

1. Majlesi, M.B. Bihar al-Anwar, vol. 45, p. 196
2. Tarihi, F. Al-Muntakhab, vol. 2, p. 483
3. Sheikh Sadouq. Al-Amali, Majlis 27
4. Majlesi, M.B. Bihar al-Anwar, vol. 44, p. 329
    

In the Quran it is stated that every creature on the earth is created to serve human begins (2:29); this includes animals [1]. Of many benefits of animals to humans are the meat that comes from fish and chickens, the milk from cows and sheep, utilizing horses, oxen, and camels for farming and transport, doing medical research on animals, using trained dogs to detect drugs and guide blinds. But, are we, as Muslims, allowed to treat animals in Islam and exploit them as we wish? Here is the answer.

Animals’ Rights in Islam

Allah, who has given every animal some specific abilities like the ability to fly, swim or gallop in respectively birds, fish, and horses, has considered their rights, too. Although humans are allowed to benefit from everything created by Allah [2], they have responsibilities towards every creature as the vicegerent of Allah on the earth [3]. Being created with a higher intellect than animals, we must balance our use of animals with our primary role as a caretaker on the earth.

Animals in Islam, Farming, and Work

Animals have been domesticated and trained from a long time ago to perform some tasks and to provide some products for the human. Horses and elephants are still used on farms to provide the tractive force. Camels, donkeys, horses, and dogs are utilized for transport, either riding or pulling wagons. Lions, elephants, monkeys and many other animals are used in circuses to entertain audiences. Some others like dogs and monkeys assist disabled people, while others are kept as pets.

In all these cases, the very first thing that Islam requires Muslims to do is feeding the animal on sufficient and proper food, quenching its thirst, keeping it in a comfortable place, and maintaining its physical health [4]. Of other rights of animals on his owner is that he/she should not hit the animal or harm it, but he might whip the animal to prevent escaping or stampede [5].

In a saying, Prophet Muhammad (PBUH&HP) forbids hitting the animals in the face, since the animals pray and praise God with that [6]. Knowing these rights and considerations, imprisoning animals in cages, forcing them to perform something to amuse humans in circuses and causing extreme pain and suffering to them are all against the Islamic rules and forbidden (Haram) [7].  Islam also prohibits insulting and cursing the animals; Imam Ali (AS) said: “Do not hit the animals on the face and do not curse them, otherwise Allah curses who has cursed them” [8].

Moreover, the animal should not be burdened with a load that it cannot bear and should not be overtasked either [9]. Prophet Muhammad (PBUH&HP) orders in a saying that: “Do not ride an animal beyond its power and ability” [9], [10]. And, “When you stop riding the animal, do not keep on sitting on them and do not start (a lengthy) conversation with others (while seated on the animal); instead, descend and (let the animal rest, and) then talk” [11].

If the animal is weak, it is said that: “when riding a weak animal, let it rest when reaching pastures. If the land is arid and barren, pass it quickly; and, if it is fertile and green, let the animal rest there” (Prophet Muhammad (PBUH&HP)) [12]. Imam Ali (AS) said that “Do not ride three of you (at the same time) an animal; otherwise, one of you is cursed” [13].

Animals for Sport and Entertainment

Playing sports, especially swimming, archery and horseback riding, are encouraged by Hadith and perceived as important to have a healthy body and brain [14]. Although archery is recommended in Islam and hunting -under certain conditions- is allowed, targeting animals and shooting at them for fun is not permitted [15].

About horseback riding also, the recommendations stated above should be considered. Again, keeping some animals as pets or for the farm work is strongly exhorted in some cases, but forcing them to fight like what happens in dogfightingand cockfighting which is nowadays common in some regions, is prohibited in Islam [15].

Animal Slaughter and Hunting

Humans usually slaughter, hunt and fish for sustenance, which is permitted in Islam under certain conditions. But killing animals for fun and using them for target practice is strongly disapproved. Some acts of animal's protection, as not "hunting the endangered animals to save them from going extinct" is also compatible with the Islamic teachings.

Prophet Muhammad (PBUH&HP) said: "There is no man who kills a sparrow without its deserving it, but Allah will question him about it [on the Day of Judgment]" [16]. Of other considerations stated in the narrations of Prophet Muhammad (PBUH&HP) and Imams (AS) are: not killing the livestock that provide milk or the one that is pregnant; not killing animals for no reason; not killing the animals at night (since they rest like humans at that time), unless there is a necessity; and, not burning animals alive [17].

Avoiding unnecessary pain and not causing suffering to the innocent creatures are repeatedly reminded in Islamic teachings. Regarding the slaughtering, for example, the regulations laid down in Islam are the least painful, some of which are: the Halal-meated animal must be alive at the time of slaughter; the animal must be watered before the slaughter; a sharp knife must be used to minimize suffering; slaughtering an animal within the sight of another animal is abominable (Makruh); the animal must show some sign of movement after being slaughtered; and, skinning or cutting any part of the animal’s body is not allowed right after the slaughter (before the animal is entirely dead) [18], [19].

Knowing this, although the methods (stunning with a blow to the head or an electric shock) used in some slaughterhouses to reduce the animal movement before slaughter might be accepted in veterinary medicine since these methods reduce the animals’ pain, they are condemned in Islam as the examples of torture to animals [18].

Animal Fur and Leather

Hunting and killing animals for their fur, skin, and oil have been common practices since many years ago and happened more often these days. Wearing the fur obtained from certain animals is legally permitted in Islam when it is required for warmth (16:5). However, animals raised on fur farms are usually abused and killed in brutal ways [21] that is against the Islamic teachings of kindness to animals; some cruel methods used by trappers to catch animals from the wild are the same [21].

About leather productions, even though leather products produced by applying Islamic regulations are permissible to use if the leather is obtained from abused and mistreated animals and if the animals suffer in the leather production processes, it will conflict with every Islamic standard on the matter.

References:

1. H. A. Hosseini Shah Abdolazimi, “Tafsir asna-ashari”.
2. M. H. Tabataba'I, “Tafsir al-mizan”, (45 :13).
3. M. H. Tabataba'I, “ Tafsir al-mizan”, (2:30).
4. M. B. Majlesi, “Bihar al-Anwar”, vol. 64, p. 173.
5. A. Javadi Amoli, “Mafatih al-hayat”, p. 660.
6. Ibn Babawayh, “Man la yahduruhu al-Faqih”, vol.4, p.9.
7. animals and Islam
8. Ibn Babawayh, “Man la yahduruhu al-Faqih”, vol.2, p.287.
9. H. T. Nuri Ṭabarsi, “Mustadrak al-Wasail”, vol. 8, p. 258, T. 9393.
10. M. B. Majlesi, “Bihar al-Anwar”, vol. 64, p. 201.
11. M. B. Majlesi, “Bihar al-Anwar”, vol. 64, p. 214.
12. M. B. Majlesi, “Bihar al-Anwar”, vol. 22, p. 459.
13. M. B. Majlesi, “Bihar al-Anwar”, vol. 64, p. 216.
14. A. Javadi Amoli, “Mafatih al-hayat”, p. 652.
15. A. Javadi Amoli, “Mafatih al-hayat”, p. 665.
16. M. B. Majlesi, “Bihar al-Anwar”, vol. 64, p. 306.
17. A. Javadi Amoli, “Mafatih al-hayat”, p. 663.
18. M. H. Banihashemi, “Towzih al masael of Maraje”.
19. A. Javadi Amoli, “Mafatih al-hayat”, p. 662.
20. animals
21. treating animals