Racism and ethnocentrism are closely linked to the sense of superiority that lies within every human being. This issue has a long history - as long as human life, and is still an ongoing behavior that causes serious problems among human beings.

Racism is an important issue that Islam has considered; the issue whose history dates back to nations existed long before the birth of Prophet Muhammad (PBUH&HP). This unequal treatment was so weaved into people’s lives which they didn’t even realized its vile nature. Prophet Muhammad (PBUH&HP), also, lived in a society where racism was very common. The situation became even harder when people started to follow the religion of Prophet Muhammad (PBUH&HP). That was when racism out of tribal prejudice was extended to segregation based on religion, and many people who followed Prophet Muhammad (PBUH&HP) were driven from their homes or hometowns. 

The specific conditions of the era in which Prophet Muhammad (PBUH&HP) lived, as well as the deep roots of this wrong attitude in the history of humankind, were the main reasons why Allah (SWT) makes many recommendations about racism in the Quran. The Prophet of Islam (PBUH&HP), also, worked really hard to clear the minds of people from tribal, religious, and any other types of racism.

What does the Quran and Prophet Muhammad (PBUH&HP) say about Racism?

During the Arab ignorance, privileges such as lineage, race, wealth, number of children, and affiliation with a powerful tribe were considered the criteria of superiority over others. The verses of the Quran indicate that the number of children and folks were so important to them that in some arguments they even went to a cemetery and started to count the number of their dead ones:

 “Rivalry [and vainglory] distracted you until you visited [even] the graves.” (102: 1-2) 

It should have been hard for people of that mindset to accept that their lineage, children, tribe and wealth is of no importance in the eyes of Prophet Muhammad (PBUH&HP). According to an account, he said, “All the people, from the past or at present, are as equal as a comb’s teeth; therefore neither Arabs are superior to non-Arabs, nor white people to blacks. You are only distinguished by your piety and righteousness” [1]. 

However, although the Quran was revealed in such an environment that was limited in various ways and had a limited connection with the world outside the island, and the issue of ethnicity, race, and tribal life prevailed in all its aspects, it did not take on such a color at all. Allah addresses people in the Quran using the following phrases: "O children of Adam," "O people," "O you who believe," or "O you who have faith." The Quran removed racial privileges in that racist environment, and with the beautiful logic of "you are all children of man and were created from one parent," Allah declared them all brothers and sisters belonging to the same family:

“O mankind! Indeed, We created you from a male and a female and made you nations and tribes that you may identify yourselves with one another. Indeed the noblest of you in the sight of Allah is the most God wary among you. Indeed Allah is all-knowing, all aware.” (49:13)

As the verse above implies, One’s character and status are only measured by the level of submission to Allah and following His commands, not social or financial conditions. 

Religious Discrimination 

Apart from racism based on lineage, race, wealth, etc. people before and at the time of Prophet Muhammad (PBUH&HP) believed that religious beliefs gave them superiority over others. 

Based on that belief, people of different faiths were always conflicting with each other, instead of having sound arguments about different issues. Therefore, religious discriminations had been severely condemned by Islam, emphasizing that belonging to the followers of religion does not make people good or bad. But, it is their actions and their level of obedience toward Allah that give them superiority: 

“The Jews say, ‘The Christians stand on nothing,’ and the Christians say, ‘The Jews stand on nothing,’ though they follow the [same] Book. So said those who had no knowledge, [words] similar to what they say. Allah will judge between them on the Day of Resurrection concerning that about which they used to differ.” (2: 113)

The Quran on sexism 

The issue of fairness and justice among human beings is so important in Islam that the Quran has taken care of all different aspects in which people may act unjustly toward each other. Apart from racial issues that have been ongoing for ages, the issue of undermining and suppressing women in different domestic and social aspects, and depriving them of their rights had been a challenging issue in most parts of the world. 
The Quran condemns this segregation and states that men and women are equal in the eyes of Allah: 

“Whoever acts righteously, [whether] male or female, should he be faithful, We shall revive him with a good life and pay them their reward by the best of what they used to do.” (16:97)

Also, the necessity of observing women’s rights had been emphasized in many narrations from Prophet Muhammad (PBUH&HP) and his progeny. Imam Ali (AS), says in an account, “Women are Allah’s trusts upon you, do not hurt them, and do not put pressure on them” [2]. Therefore, men should be careful with their manners in treating women whether in family or in society. 

To conclude, the only thing that gives superiority to people is their piety and faith. Looking at the issue like this makes people closer to each other and all differences in color, race, ethnicity, shape, wealth, etc. create no distance between people. People gather around based on their spiritual interests and try not to judge each other, since the only one who is aware of the most faithful is Allah (SWT): 
“… And be wary of Allah. Indeed Allah knows best what is in the hearts.” (5: 7).

References:

1. Al-Shaykh Al-Mufid, Al-Ikhtisas, p.341.
2. Muhaddith Nuri ,Mustadrak al-Wasail, vol.2, p.551.

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