Responses to Specific Inquiries on Ceremonial Mourning

Grief Rituals:

Responses to Specific Inquiries on Ceremonial Mourning

Mourning for Imam Husayn (Peace Be Upon Him)

(May his sacred soul rest in peace)

Ayatollah Mohammadreza Nekounam

Bibliographic Reference:
Nekounam, Mohammadreza. Grief Rituals. Tehran: Sobh-e Farda Publications, 2014. 96 pp. ISBN: 978-600-7347-600-4.

Foreword:

The present introduction aims to depict ten distinct images from the passionate epic of Karbala:

1. The Exposing of Falsehood: The Holy Prophet Muhammad (Peace Be Upon Him) replaced the forces of falsehood with the forces of truth, reinforcing the real foundations of Islam in the world at that time. Although the complete transformation of false beliefs and societal traditions could not occur, as these ideas were superficially removed from the public arena, the external enemies of Islam, recognizing their inability to defeat the Prophet (PBUH), began supporting hypocritical figures within the Muslim community. These figures caused deviations, ultimately leading to the usurpation of leadership after the passing of the Prophet. This allowed the external enemies, especially the Jews, in conjunction with the internal hypocrites, to gain control over the Muslim ummah, casting aside the rightful successor, Imam Ali (Peace Be Upon Him). Though the incompetence of the caliphs became apparent after twenty-five years of silence, the chaos under Caliph Uthman allowed the people to realize the intellectual and spiritual greatness of Imam Ali. This brief window enabled the rightful leadership of Imam Ali for a few years, although the true nature of Islam could not be fully realized during this period.
2. The Battle for Truth: Imam Ali (PBUH) dedicated all his efforts to distinguishing the lines between truth and falsehood, establishing a manifestation of Islam based on wilayah (guardianship). His reign revealed the true face of Islam, even though the opportunity to portray all aspects of Islam was short-lived due to the hostile environment. After Imam Ali, the forces of falsehood—using deception, power, and wealth—continued their mission to scatter the supporters of Imam Hasan (PBUH), ultimately leading to the isolation of Imam Hasan.
3. The Role of Imam Husayn: Imam Husayn (PBUH) is the one who truly exposed the face of falsehood for all to see, reaching the peak of corruption within the society. Through his blood-stained uprising, he highlighted the necessity of exposing the entire facade of the falsehood that had long permeated the political and religious landscapes. Imam Husayn succeeded in manifesting true Islam, contrasting it with the falsehood and corruption represented by the ruling regime. The ultimate effect of his uprising was the permanent exposure of falsehood, leaving no room for confusion or doubt.
4. The Struggle of the Righteous: The forces of truth were always fewer in number and isolated, yet they stood resolutely against the deceptive, powerful forces of falsehood. This historical struggle is epitomized by Imam Ali, Imam Hasan, and Imam Husayn, who continually fought against the forces of tyranny, even when faced with exile, imprisonment, and death.
5. The Exile of Muslim ibn Aqil: Muslim ibn Aqil, a loyal supporter of Imam Husayn (PBUH), endured extreme isolation and hardship in Kufa. However, despite the harsh conditions, he stood firm in his commitment to truth, embodying the strength and resilience of the righteous even in the face of death.
6. The Thirst of Karbala: The thirst experienced by the children of Imam Husayn on the day of Ashura is a symbol of the ultimate sacrifice. The innocent thirst of these children, who were deprived of water, served as an irrefutable testament to the injustice of their enemies and the purity of their cause.
7. The Great Sacrifice: The sacrifice of Imam Husayn (PBUH) in Karbala was an act of ultimate devotion and submission to the will of God. This sacrifice was more profound than the sacrifice of Prophet Ibrahim (PBUH) when he was commanded to sacrifice his son, Prophet Isma’il. Imam Husayn, however, gave up everything, including his beloved son, for the sake of truth.
8. The Intensity of Grief in Karbala: The grief experienced by the family of the Prophet (PBUH), particularly the grief of Fatimah Zahra (Peace Be Upon Her) and her son, Imam Ali Zayn al-Abidin (PBUH), after the tragedy of Karbala, is unparalleled. This grief, as described in the hadith, was even greater than that of Prophet Ya’qub (Jacob) for his son Yusuf, demonstrating the immense sorrow endured by the Prophet’s family.
9. The Deception of Religious Authority: The rulers of the time, particularly the tyrants in the Muslim community, exploited the religious authority of Islam to legitimize their oppressive rule. They disguised their corruption and tyranny with religious rhetoric, using Islam to consolidate their power and suppress any opposition, as seen in the example of Yazid during the events of Karbala.
10. The Unyielding Struggle of the Righteous: Throughout history, the leaders of the forces of truth have tirelessly fought against the forces of falsehood. They did not rest in their efforts, even when faced with overwhelming odds, imprisonment, exile, and death. Their unwavering commitment to justice and their refusal to succumb to the oppression of the unjust rulers is a shining example for all of humanity.
11. The Tragedy of Karbala and the Endless Grief of Imam Ali Zayn al-Abidin
12. The events of Karbala were so sorrowful that Imam Ali Zayn al-Abidin (peace be upon him) wept for twenty years in memory of Ashura and his father, Imam Husayn (peace be upon him). Whenever food was placed before him, he would weep; so much so that one of his servants said: “May I be your ransom, O son of the Messenger of God, I fear that you might perish in this condition!” He replied: “I complain of endless sorrow to God and know from Him what they do not know. I never remember the place where the children of Fatimah (peace be upon her) were slain, except that tears choke my throat.”
13. Imam Husayn: The Messenger of Love and the Master of Martyrs
14. Imam Husayn (peace be upon him) is the wellspring of divine knowledge, the leader of the martyrs, and the Prophet of love. In his famous supplication, Dua’ Arafah, he says: “The eye is blind which does not see You.” The existence of a human being has the potential to reach a state where they see that, in the grand scheme of creation, nothing exists except for God, and only He is the one who can be truly perceived. The Surah Al-Fajr (The Dawn) is considered the Surah of Imam Husayn, wherein God says: “O soul at peace, return to your Lord, pleased and pleasing, and enter among My servants and enter My paradise.” (Quran 89:27-30). When the soul reaches tranquility, it has detached itself from selfish desires and finds its Lord. Once the seeker has passed through the states of being pleased and pleasing, they enter the realm of servitude to God and His paradise—the paradise of closeness to the Divine, where all the attributes of perfection that belong to the self are lost. They reach absolute annihilation in the Divine, and, for this reason, they have no selfish desires. Such an individual becomes the true guide of humanity, offering guidance even at the cost of personal suffering.
15. The perfection of the human being, according to Surah Al-Fajr, lies in reaching the state of “the peaceful soul,” which is then pleased with God and accepted by Him, eventually entering into the ultimate servitude, where the true encounter with the Divine occurs. This is the highest goal of human existence: “Enter among My servants and enter My paradise.” The attainment of this state leads to a total transformation of the individual, rendering them devoted completely to the Divine.
16. Imam Husayn: A Complete Devotion to God
17. Imam Husayn, in the battlefield of Karbala, stands as the epitome of absolute love and devotion. His sacrifice was not just physical but spiritual as well. In the state of total devotion, he offers himself as a vessel for the Divine will, saying, “O swords, take me in your embrace,” because in that moment, the swords become his refuge. The essence of his love is so complete that it is beyond mere sacrifice—it is the total abandonment of self. Imam Husayn, in his final moments, embodies the surrender of self to God, displaying an unparalleled love for the Divine.
18. Karbala: The Ultimate Gamble of Love
19. Karbala is the land of the ultimate sacrifice, where love and loss intertwine in a final act of devotion. The tragedy of Karbala represents the greatest gamble of love—a gamble in which the only outcome is the complete loss of self. It is here that Imam Husayn, the Prophet of Love, exemplifies true devotion, placing his life entirely in the hands of God. This land of sacrifice became the sacred space where the divine beauty of God manifested. On the day of Ashura, Imam Husayn, in his final moments, became a living embodiment of divine unity, transcending even the limits of human comprehension.
20. Imam Husayn: The Prophet of Love
21. Imam Husayn, in his devotion, is the true Prophet of Love. He is the one who, in the land of Karbala, proved that ultimate love requires the total submission of self. His martyrdom stands as a symbol of the highest form of love and sacrifice. Imam Husayn’s love for God was so pure and so total that in the midst of his final battle, he uttered the words, “O swords, take me in your embrace.” In his ultimate sacrifice, he shows that the path of true love is one of complete surrender to the Divine.
22. Cultural and Rituals of Mourning
23. The Use of the Flag (Alam)
24. Question: What is your opinion regarding the use of the flag in mourning rituals, especially in light of rumors suggesting that it is akin to the Christian cross, and whether taking the flag to processions or streets is acceptable?
25. Answer: The flag, and other symbols used during mourning, do not resemble the Christian cross, which is a specific religious symbol. The important aspect of mourning is that the mourner remains aware of the spiritual significance of Imam Husayn’s position and the calamities he endured. Mourning, however, should ideally be conducted in a simple manner, without personal embellishments or local customs that might distract from the true essence of the commemoration.
26. The Nakhil (Palm Tree) Procession
27. Question: What is your view on the practice of creating a symbolic replica of the shrine, known as the “Nakhil,” during the Ashura period, especially in light of the fatwa of the late Ayatollah Borujerdi, who stated that mourning practices should be in accordance with the customs of each region?
28. Answer: The practice of carrying symbolic objects such as the Nakhil was historically undertaken by strongmen and champions, who were social role models. These symbols once represented the valor and devotion of the community to Imam Husayn. Today, these practices may not carry the same significance, and it would be better to adapt them, ensuring that they remain relevant to the modern context and continue to reflect the essence of the mourning process.
29. Lighting Candles During the Evening of Ashura
30. Question: Is lighting candles during the evening of Ashura acceptable, and does it constitute an innovation (bid‘ah)?
31. Answer: Lighting candles in some regions serves as a sign of mourning and grief. It is permissible to use any symbol that expresses sorrow, provided it does not detract from the respect and dignity of the religious practice or contradict the goals of the Karbala uprising.
32. Re-enactment of Historical Events (Ta’ziyah)
33. Question: What is the ruling on re-enacting historical events, such as creating replicas of the tomb of Lady Zaynab or the coffin of Lady Ruqayyah?
34. Answer: Re-enacting historical events, if done with respect and in a manner that does not cause harm or mislead, is a valid and significant form of commemorating the lives of the Ahl al-Bayt and conveying the message of Karbala. Such acts can help preserve the legacy and the teachings of these noble figures.
35. Mimicking the Ahl al-Bayt
36. Question: Is it permissible to mimic the Ahl al-Bayt during performances or processions?
37. Answer: It is permissible to imitate the Ahl al-Bayt, provided that the dignity, grandeur, and reverence of these figures are maintained. The portrayal should be done with skill and respect, ensuring that it does not diminish the sacredness of their personalities.
38. Conclusion
39. The rituals of mourning for Imam Husayn (peace be upon him) serve not only as a remembrance of his martyrdom but also as a powerful expression of love and devotion. Through these practices, we renew our connection to the ideals of justice, sacrifice, and devotion that he embodied, keeping the eternal flame of his message alive in every generation.
40. The Role of Rituals in Preserving the Memory of Imam Husayn
41. The rituals surrounding the mourning of Imam Husayn (peace be upon him) serve as powerful instruments for preserving his legacy and teachings. These rituals—such as the recitation of elegies, the beating of chests, and the carrying of symbolic banners—embody a deep reverence for the martyrdom that took place at Karbala. Through these acts, the community not only commemorates the tragic events but also reaffirms their commitment to the values of justice, courage, and faith that Imam Husayn stood for.
42. The mourning practices are also an avenue for emotional and spiritual expression. For many, participating in these rituals is a means of personally connecting with the suffering of Imam Husayn, feeling the weight of his sacrifice, and seeking solace in his struggle. The processions and gatherings, though outwardly expressions of grief, are, in essence, spiritual gatherings that renew the connection to the Divine, reminding believers of their responsibility to uphold righteousness and resist oppression in their own lives.
43. The Importance of the Concept of Sacrifice
44. The martyrdom of Imam Husayn (peace be upon him) offers profound lessons on the importance of sacrifice. Imam Husayn’s actions on the plains of Karbala were not driven by a desire for personal gain or fame. Rather, his sacrifice was made in the name of upholding the principles of justice and defending the truth, even when faced with overwhelming odds. His martyrdom teaches that true sacrifice is not just about the physical act of giving up one’s life but also about standing firm in one’s beliefs, no matter the consequences.
45. The sacrifice of Imam Husayn is, therefore, not confined to the historical context of the battle of Karbala. It serves as a timeless example for humanity, illustrating that the pursuit of justice and the protection of faith require the willingness to face hardships and even death. The essence of sacrifice in Husayn’s actions transcends the temporal and enters the realm of the eternal, offering a model for future generations to emulate.
46. The Significance of Ashura in the Global Context
47. Ashura, the day of Imam Husayn’s martyrdom, holds universal significance that extends beyond the confines of religious and sectarian lines. It is a day that calls for reflection on the themes of justice, oppression, and the human struggle for dignity. The lessons of Karbala resonate with people around the world, inspiring movements for social justice and human rights.
48. Imam Husayn’s stand at Karbala continues to serve as a beacon of hope for those who face tyranny and oppression. His message transcends historical boundaries, urging people of all faiths and backgrounds to resist injustice and uphold the values of human dignity. The mourning rituals surrounding Ashura, therefore, do not only commemorate a historical event but also perpetuate a universal message of resistance, righteousness, and love.
49. Mourning as a Means of Spiritual Rebirth
50. For those who engage in the mourning rituals, Ashura represents more than just a remembrance of past suffering; it is a means of spiritual renewal and rebirth. The mourning process allows individuals to cleanse their hearts, reflect on their own lives, and recommit to the path of righteousness. In expressing grief for Imam Husayn, individuals are also reminded of their own spiritual responsibilities—to strive for justice, uphold moral integrity, and live in accordance with the principles of Islam.
51. The rituals of mourning, whether through prayer, recitation, or symbolic acts, allow the individual to connect to the Divine in a deeper, more meaningful way. The act of mourning is not only a communal expression of sorrow but also a personal journey of spiritual awakening and renewal. It is through this mourning process that one comes closer to understanding the true essence of Imam Husayn’s sacrifice and the profound lessons he imparted.
52. Conclusion: The Eternal Legacy of Imam Husayn
53. Imam Husayn’s legacy is not bound by the temporal limits of history; rather, it is an eternal message that continues to inspire and guide humanity. His sacrifice on the day of Ashura is not just a historical event but a call to action, a call for individuals to stand up against oppression, to live with integrity, and to devote themselves wholly to the path of justice and truth.
54. The rituals of mourning for Imam Husayn, far from being mere displays of grief, are vital expressions of faith, love, and loyalty. Through these practices, the memory of Imam Husayn lives on, inspiring future generations to carry forth his message. The day of Ashura serves as a reminder that true victory lies not in material conquest but in the steadfast adherence to justice, righteousness, and the eternal pursuit of truth. It is through this lens that the mourning rituals become not only a remembrance of the past but a guide for the present and future, reminding us all of our duty to live in accordance with the values that Imam Husayn (peace be upon him) embodied.
55. Mourning and Dramatic Reenactment
56. If mourning rituals and dramatic reenactments do not involve lies or actions contrary to religious principles, do not insult the revered status of Imam Husayn (peace be upon him) or other infallible figures, and do not disrespect sacred values, they are permissible, provided they have an educational and dignified role in raising awareness and propagating noble messages.
57. Theatrical and Ritual Performances
58. Question:
    Sometimes, some theorists suggest that mourning gatherings, especially those commemorating Imam Husayn (peace be upon him), should move away from their traditional form of recitations and sermons and instead be presented in theatrical or dramatic formats. They insist on this approach. What is your opinion on this matter?
59. Answer:
    What is important in the mourning of Imam Husayn (peace be upon him) is that mourners become familiar with his divine, loyal, and spiritual character, and that the message of his tragic uprising is conveyed. This includes fostering emotional empathy and intellectual awareness, linking fervor with understanding. This can be achieved through various formats, whether traditional or contemporary. However, neither tradition nor novelty in itself is the correct standard; the format should align with the high spiritual stature and lofty messages of the faith, conveying its grandeur without diminishing its sanctity, strength, or integrity.
60. Posters and Banners
61. Question:
    Is it permissible to print and publish posters or banners depicting the faces of the infallible figures, and to display and preserve these images in places like mosques and mourning halls? Do these images attributed to the Imams hold any truth?
62. Answer:
    Designing the image of an infallible based on historical accounts from reliable sources is permissible, provided the image represents their sacred dignity without any disrespect. However, common images in circulation lack reliable historical sources and are not to be considered authentic.
63. Building Tents
64. Question:
    What is the ruling on building tents and setting them on fire as part of mourning rituals?
65. Answer:
    Recreating historical events through artistic and visual forms, with various methods, serves to convey the sacred and noble message of the Ashura tragedy. However, these reenactments should not involve any form of disrespect.
66. Signs and Symbols
67. Question:
    What is the ruling on using signs or symbols with animal figures—such as a rooster or other objects—on them during mourning rituals?
68. Answer:
    Commemorating the mourning of Imam Husayn (peace be upon him) is a sacred practice within the Shia faith and should be conducted in the simplest, most dignified manner. It is inappropriate to diminish its sanctity by using such symbolic objects or figures.
69. Covering with Mud and Walking Barefoot
70. Question:
    Some mourners in the processions of Ashura and Tasua cover themselves with mud or walk barefoot. What is the ruling on this form of mourning?
71. Answer:
    Holding the mourning ceremonies for Imam Husayn (peace be upon him) in any time and place, with the variety of practices unique to each region, is one of the most esteemed acts of worship and strengthens the spirit of faith, Islamic bravery, sacrifice, and courage. If local customs do not harm the quality of mourning rituals or bring disrespect to the religion in a manner visible to the public, such actions are permissible. However, care should be taken when such rituals are broadcasted to the public, as collective tastes and the acceptability of such practices should be considered.
72. Selling Mourning Ritual Items
73. Question:
    Is it permissible to sell cloths or handkerchiefs that are tied on poles during the mourning rituals in Muharram, and use the proceeds for repairing the mosque or covering the costs of the mourning ceremonies?
74. Answer:
    If these items have not been specifically dedicated as a religious endowment (waqf), there is no issue with selling them.
75. Coincidence of National Holidays with Religious Mourning
76. Question:
    How should mourning ceremonies for the Ahl al-Bayt (peace be upon them), which sometimes coincide with national holidays, be conducted?
77. Answer:
    When national holidays coincide with traditional mourning ceremonies—both of which are significant and important, combining joy and sorrow—attention must be paid to the fact that outward joy during these national celebrations and the inward reality of mourning are distinct. The reality of mourning reflects the triumph of truth over falsehood, which is a cause for believers’ rejoicing and the peace of heart for all those aligned with the truth. Therefore, the outward appearance of joy should not overshadow the essential message of mourning, which is the oppression and martyrdom of Imam Husayn (peace be upon him).
78. Mourners’ Behavior
79. Question:
    At times, in large mourning gatherings for Imam Husayn (peace be upon him), it is observed that some attendants (servants of the mourning) behave inappropriately toward the mourners, such as shouting or pushing them. What is the ruling on such actions?
80. Answer:
    It is obligatory to maintain the dignity of the mourners. The responsibility of organizing and assisting the ceremony does not give permission to disrespect or mistreat the participants.
81. Laughter and Joking
82. Question:
    What is the ruling on joking or laughing during the month of Muharram, especially on Ashura?
83. Answer:
    It is necessary to avoid any actions that may diminish the dignity of the mourning ceremonies for Imam Husayn (peace be upon him).
84. Parental Consent
85. Question:
    Is the consent of parents required for attending mourning ceremonies for Imam Husayn (peace be upon him)? Can one attend these ceremonies without their parents’ approval?
86. Answer:
    For attending the mourning ceremonies, it is sufficient for a child to have no objection from their father. Maternal consent is not a condition.
87. Wearing Black Clothing
88. Question:
    Is it recommended to wear black clothing during the mourning of Imam Husayn (peace be upon him)? And is it disliked to pray while wearing black?
89. Answer:
    Wearing black during the mourning of the Imams signifies the desire for justice and the defense of truth. It does not bear the same connotation as wearing black in ordinary circumstances, and it is not disliked to wear black during prayer. Black clothing for mourners signifies dignity and does not interfere with worship.
90. Scientific Research
91. Question:
    What is the ruling on studying during the days of Tasua and Ashura?
92. Answer:
    Scientific research and activities are so necessary for both the individual and society that they should not be halted for any reason, even during these days. However, this should not detract from the observance of religious rituals and the honor of the mourning ceremonies.
93. Fasting on Ashura
94. Question:
    What is the ruling on fasting on Ashura and Tasua?
95. Answer:
    Fasting on the day of Tasua is permissible, but it is disliked to fast on the day of Ashura.
96. Marriage Ceremonies
97. Question:
    What is the ruling on permanent and temporary marriages during the months of Muharram and Safar?
98. Answer:
    The preservation of religious rituals for the revival of the community is paramount. Therefore, it should not lead to the abandonment of essential matters such as marriage for an extended period of time.
99. Desire for Children
100. Question:
     Is it objectionable in Islamic law to seek children during the forbidden months like Muharram? Does it have a negative impact on the child?
101. Answer:
     Seeking children during any of the months, including Muharram, is not objectionable. Participating in mourning ceremonies can spiritually benefit the parents and be transmitted to their offspring.
102. Hair Cutting and Grooming
103. Question:
     What is the ruling on cutting hair and trimming beards for men, and on grooming and trimming hair for women during the months of Muharram and Safar?
104. Answer:
     The mourning rituals for Imam Husayn (peace be upon him) do not contradict personal hygiene. The atmosphere of mourning should not force a suspension of personal grooming and care.
105. Kohl and Henna
106. Question:
     Is it recommended to apply kohl or henna during the mourning period, or is it better to refrain from it?
107. Answer:
     Mourning does not necessitate the abandonment of hygiene and beauty. However, if such practices are perceived as promoting joy and disrespecting the mourning ceremonies, they should be avoided during the days of tragedy.
108. Women’s Grooming
109. Question:
     Is it permissible for women to shape their eyebrows or apply heavy makeup during the mourning period, particularly in the first ten days of Muharram?
110. Answer:
     Refraining from beauty and grooming practices is commendable only during the days of mourning and not outside of that time. It is not obligatory to refrain from these practices in general.
111. Income on Ashura
112. Question:
     If I was compelled to work on Ashura and earned money, is it permissible?
113. Answer:
     It is better to avoid working on Ashura. Although the income earned is lawful, it may not be as spiritually pure or pleasant.
114. Singing and Chanting
115. Question:
     Is it permissible to chant in rhythm with music during the mourning ceremonies, provided it is done in a sorrowful manner?
116. Answer:
     Mourning should be accompanied by sorrow, grief, and the expression of the injustice and oppression faced by the divine figures. If the chanting involves musical rhythm or is performed in a style similar to singing, it does not cause any harm.
117. Use of Musical Instruments
118. Question:
     What is the ruling on using musical instruments such as drums, cymbals, pipes, and organs during mourning ceremonies for Imam Husayn (peace be upon him)?
119. Answer:
     The use of musical instruments for mourning does not, in itself, present an issue. However, if the mourning ceremony takes place in a mosque, the sanctity of the mosque must be preserved, and instruments should not be used in such sacred spaces.
120. Question 1:
121. Is it permissible to use drums, tambourines, and trumpets in the mourning ceremonies of Imam Hussain (AS) and Ta’zieh, considering that drumming was a practice of Yazid’s army, and it certainly causes disturbance and infringes upon the rights of neighbours?
122. Answer:
123. The commemoration of Imam Hussain (AS) requires a public declaration, and the use of conventional tools for announcement is not problematic. However, this use must be limited by the consideration of the general public’s well-being. These tools should not be used during public resting hours or near institutions such as hospitals, where they could cause disturbance.
124. Question 2:
125. What is the ruling on playing instruments like cymbals and damams (traditional drums) in mosques during mourning ceremonies for Imam Hussain (AS)?
126. Answer:
127. A mosque holds special sanctity, and, like other sacred places, it is not appropriate to use musical instruments there. Thus, such permissible instruments should not be used in this sacred environment.
128. Question 3:
129. If during the evening of Ashura (Sham Ghareeban), a flute is played alongside the recitation of elegies, what is the ruling?
130. Answer:
131. Mourning is an expression of inner sorrow and grief. Aligning this inner sorrow with permissible musical instruments, which naturally evoke a mournful sound, is not problematic.
132. Question 4:
133. Is it permissible for women to cry loudly at the mourning assemblies for the Imams, especially for Imam Hussain (AS), considering the presence of non-mahram men at such gatherings?
134. Answer:
135. Mourning ceremonies, whether public or for women only, serve to announce the martyrdom and suffering of Imam Hussain (AS). This public announcement, which aims to raise awareness and elevate the religious culture, often involves loud lamentation and weeping. Therefore, women crying aloud in such gatherings is permissible, provided it does not lead to any ethical or moral transgressions.
136. Question 5:
137. Is it permissible for women to stand and watch men mourning in the streets, or to walk behind mourning processions?
138. Answer:
139. Mourning is an expression of grief for the martyrs of Karbala. It is not problematic for women to stand and watch men’s mourning ceremonies or to join them in processions.
140. Question 6:
141. Is it permissible for women to perform eulogies or give speeches in women-only mourning ceremonies, where their voices may be heard by passing men?
142. Answer:
143. It is not problematic.
144. Question 7:
145. Some women bring their children to the mourning ceremonies, but this sometimes causes disorder. Is this appropriate?
146. Answer:
147. It is commendable and praiseworthy to bring children to mourning ceremonies. However, it is important to teach them discipline and to ensure they respect the decorum of the mourning assembly. Furthermore, if the ceremony is held in a mosque, children should maintain cleanliness and not cause any disrespect to the mosque.
148. Question 8:
149. Is it permissible for women to join in singing together at mourning processions in the presence of men?
150. Answer:
151. It is not problematic.
152. Question 9:
153. During mourning assemblies, some women remove their headscarves and dishevel their hair while performing chest-beating. Is this permissible from a religious perspective?
154. Answer:
155. As long as this does not result in dishonour or disrespect to the mourning ceremony, it is not problematic.
156. Question 10:
157. Is it permissible for women to delay their menstrual cycle or use pills to prevent it in order to attend the mourning ceremonies in Muharram?
158. Answer:
159. It is not problematic, but it is preferable that women do not do this.
160. Question 11:
161. Is it permissible to establish mourning processions in streets or neighbourhoods where the residents are not committed to religious practices, and where actions such as chest-beating may seem strange and may even lead to mockery or disrespect?
162. Answer:
163. The Muslim community is deeply devoted to Imam Hussain (AS), and establishing mourning ceremonies and processions is not opposed, provided that the ceremony maintains the dignity and propriety of the occasion. The organisers should be mindful of the local community’s general attitude and the cultural norms of how such ceremonies should be conducted, avoiding any form of ridicule or disrespect.
164. Question 12:
165. Some individuals play roles such as Imam Hussain (AS) or figures like Abbas (AS) in Ta’zieh performances, despite having no significant history or background in these characters, but are chosen simply because they perform well. What is your opinion on this?
166. Answer:
167. In ceremonial performances, it is important that the grandeur, dignity, and reverence of the religious leaders and their followers are preserved. If the actor does not have sufficient expertise or understanding to portray these characters in a manner befitting their stature, or if the portrayal could lead to dishonour or diminishment of their character, such performances are not permissible.
168. Question 13:
169. What is the ruling on mourning processions that cause traffic disruptions?
170. Answer:
171. Mourning ceremonies involve the public declaration of the oppression faced by the martyrs of Karbala, which sometimes requires public performances. Urban authorities should make arrangements to facilitate such events for the Muslim community. Mourning participants should also ensure that their activities are properly planned, so as not to turn the expression of grief into a disruption or disturbance to citizens.
172. Question 14:
173. What is the ruling if some mourning assemblies are set up in streets and neighbourhoods, and some neighbours object to these gatherings?
174. Answer:
175. The establishment of mourning assemblies should not cause any obstruction to public pathways. Mourning participants should ensure that such ceremonies are held in appropriate locations, where they do not inconvenience others.
176. Question 15:
177. What is the ruling if noise, whether loud or quiet, is created during mourning assemblies without the consent of the neighbours?
178. Answer:
179. The mourning ceremonies for Imam Hussain (AS) require a public declaration, and this is typically achieved through conventional tools of announcement. However, such declarations should always take into account the well-being of the general public. Mourning ceremonies should not take place during public resting hours or near institutions such as hospitals or public leisure areas like parks.
180. Question 16:
181. How should mourning processions move in a way that is considered appropriate?
182. Answer:
183. Mourning processions should embody meaningful slogans, coordinated movements, and the expression of grief while maintaining Islamic propriety. They should display the oppression and isolation of the Ahl al-Bayt (AS) without infringing on the rights of other citizens.
184. Question 17:
185. What is the ruling on processions continuing late into the night during the nights of Muharram, especially with the use of drums, which disturb the peace and sleep of the people?
186. Answer:
187. While mourning ceremonies for Imam Hussain (AS) require a public declaration, this must always respect the well-being of the general public. It is not permissible for mourners to disturb citizens’ rest with actions that are inappropriate for late hours.
188. Question 18:
189. What is your opinion on establishing mourning processions in foreign countries?
190. Answer:
191. Mourning processions in foreign countries are highly commendable, provided they are conducted in a simple manner, reflecting the sorrow and grief of the mourners for the martyrdom of the Imams. These ceremonies should be free from violent actions and should not promote a low culture. It is a highly virtuous act, and a religious duty.
192. Question 19:
193. Is it permissible to conduct a ceremony focused solely on eulogy and not including any form of sermon or religious teaching?
194. Answer:
195. It is not permissible for mourning assemblies to solely focus on stirring emotions through eulogy without including any form of intellectual or religious guidance. Religious gatherings should incorporate scholarly discussions, and sermons should not be limited to superficial or repetitive content.
196. Question 20:
197. Some speakers insist on narrating dreams related to mourning or other matters during their sermons. Is this appropriate?
198. Answer:
199. Given the increased level of education in today’s society, sermons should focus on delivering academic, intellectual content. Recounting superficial or non-rational stories, such as dreams, which lack meaningful educational value, is not appropriate. Sermons should aim to provide new interpretations of religious texts and offer insights that contribute to the spiritual and intellectual growth of the listeners.
200. Question 21:
201. Can a speaker or reciter charge a fee for mentioning the virtues and sufferings of the Ahl al-Bayt (AS)?
202. Answer:
203. It is not appropriate to turn the remembrance of the Ahl al-Bayt (AS) into a commercial transaction. Charging fees for reciting elegies or offering speeches on the martyrs of Karbala is permissible, but it should not be the primary motivation. Such acts should be driven by a sincere religious commitment and not by material incentives.
204. Authentic Sources
     Question 1:
     Which sources, both in Persian and Arabic, are considered authentic by Your Excellency? Which books should we refer to in order to learn about the events of Karbala?
205. Answer:
     History requires intellectual analysis and examination from various perspectives. Analytical research on history has been limited so far. Some of the events related to the tragedy of Karbala are discussed in the books Hussain: The Prophet of Love, Fatima: The Imam of Truth, Hussain: The Imam of Love, and Red Sorrow. Among the books that discuss Ashura, Lahuf, Khasa’is al-Husainiya, Divan Oman Samani, and Divan Company are considered reliable.
206. The Sacred Visitations
     Question 2:
     What is your opinion on the authenticity and implications of the Ziyarat al-Nahiya al-Muqaddasa?
207. Answer:
     This visitation holds significance for the people of Wilayat, containing divine and luminous meanings.
208. Curses in the Ziyarat Ashura
     Question 3:
     Do the curses in the Ziyarat Ashura have reliable chains of transmission?
209. Answer:
     All the curses in the Ziyarat Ashura are correct and align with the scientific principles that are unfamiliar to many. The Ziyarat Ashura includes one hundred different curses, and the person who recites it must repeat all one hundred curses, not just once. Each of these curses refers to the impurity of tyrants who, at different times, were the killers of one of God’s saints. For example, one of these curses also holds relevance for our time.
210. Every Day is Ashura
     Question 4:
     We know the phrase “Every Day is Ashura, Every Land is Karbala” is not a hadith; however, who is its origin attributed to?
211. Answer:
     Although the historical origin of this phrase is unclear, it is consistent with the principles of knowledge within the scope of deep thinkers and those who study the infinite domain of Wilayat. The history of the people of Wilayat is such that everyone is tested through hardship, in order to distinguish the pure from the impure. Those who have no heart for staying, leave. The story of this is recounted in the book The Red Journey.
212. The Book Rawdat al-Shuhada
     Question 5:
     Are the books Rawdat al-Shuhada by the late Mullah Hussain Kashfi and Asrar al-Shahada by Mulla Agha Darbandi, reports of distorted accounts of the events of Karbala?
213. Answer:
     Generally speaking, historical accounts in any book cannot be trusted unless they are analyzed scientifically.
214. Reviving Ashura
     Question 6:
     Some skeptics argue that the tragedy of Karbala occurred over a thousand three hundred years ago and that neither the participants nor their descendants exist today. Why do we continue to commemorate it every year?
215. Answer:
     The uprising of Karbala is a unique and irreplaceable event in the demonstration of the love of truth. True love can only be studied in the university of Karbala, and no other generation can offer such a clear and vivid display of love. Therefore, one who wishes to uncover the mysteries of love has no place to study other than Karbala, nor any text to read except for the events written in the blood of Hussain, the Prophet of Love. This necessitates a return to that specific time and place.
216. Eyewitness Accounts of Ashura
     Question 7:
     Were there people who recorded the events of Ashura on the day itself? If so, how many, and were they on the side of Imam Hussain or the enemies?
217. Answer:
     The events of Karbala have various reports, including accounts from the narrations of the Ahlul Bayt as well as from the enemies, the Kufans who were present at the battlefield, and those who witnessed the events but did not participate in the fighting. All these narratives require scientific analysis to verify their authenticity.
218. The Prohibition of Water
     Question 8:
     On which day of Muharram was water denied to the family of Imam Hussain? Did the family perform ghusl on the night of Ashura?
219. Answer:
     Water was cut off from the army of Imam Hussain on the 8th of Muharram. However, they used evasive tactics to draw water from the Euphrates, and they did not lack water for ghusl on the night of Ashura. The incident of ghusl is accurate. The question of why water was denied for the children on the following day requires further analysis, which becomes clear in the context of love and sacrifice.
220. Lady Ruqayyah
     Question 9:
     Did Imam Hussain have a three-year-old daughter named Ruqayyah, who passed away in the ruins of Damascus after seeing her father’s severed head? Is the tomb attributed to her in Syria authentic?
221. Answer:
     Lady Ruqayyah, the daughter of Imam Hussain, is one of the beloved saints of God who is buried in the known shrine in Damascus. Her death occurred due to a stroke after witnessing her father’s severed head. It should be noted that Lady Ruqayyah, as one of God’s saints, was familiar with the spiritual rank of Imam Hussain and his Wilayat, and this knowledge contributed to the immense grief she experienced.
222. Marriage of Imam Qasim
     Question 10:
     Is there any authenticity to the story of the marriage of Imam Qasim in Karbala? Is it permissible to celebrate his wedding on the 6th of Muharram by offering sweets?
223. Answer:
     This narrative has no foundation.

List of Works by His Eminence Ayatollah Nakunam (May His Sacred Soul Rest in Peace)

1. The Burning Heart
2. The Fire of Wrath
3. The Fire of Loyalty
4. The Day of Alast
5. The Free Thinking of Seminary Scholars and the Tyranny of the Oppressors
6. Freedom in Chains
7. The Comfort of Purity
8. The Comfort of Jest
9. Social Pathologies
10. The Nest of Purity
11. The Water Jug
12. The Creation of Man and Materialism
13. Teaching Iranian Classical Music
14. The Sound of Goodness
15. Sigh
16. The Verses of Legal Judgments and Jurisprudence of the Quran
17. Verse by Verse Illumination
18. The Ritual of Rational Thought
19. The Ritual of Justice
20. Cloud and Rain
21. The Deceptive Devil
22. Divine Ijtihad
23. Medical Laws
24. The Laws of Gambling
25. The Laws of Looking at Women
26. Modern Legal Judgments
27. What Do the Akhbari Say?
28. What Do the Usuli Say?
29. The Star of the Heart
30. The Causes of Revelation
31. A Brief Interpretation of the Quranic Verses and Surahs
32. Islam: The Ever-Living Identity
33. Principles and Rules of Religious Propagation
34. What Do the Usuli Say?
35. The Fallen Lock of Hair
36. The Economics of Scholarly Institutes and the Stipends of Religious Students
37. Healthy Economics, Sick Economics
38. The Jurisprudential Commentaries
39. A Commentary on Forbidden Earnings
40. Introduction to the Explanation of the Principles of Monotheism
41. The Simple Body and Its Divisions
42. The Nine Jurisprudential Treatises
43. The Seven Theological Treatises
44. Music and Dance
45. The Hadith Index for Legal Judgments
46. The Hadith Index for Shia Jurisprudence
47. The Jurisprudential Principles
48. Models of Religious Thought
49. The Sumboqi Discussions in Jurisprudential Arts
50. The Divine Government (2 Volumes)
51. The Doctrine of Wilayah and Governance
52. The True Imam; Fatimah 3, The Imam of Love; Husayn 9
53. Man and the World of Life
54. The Lady of Light
55. The Islamic Revolution: Challenges and Proposals
56. The Islamic Revolution and the Republic of Muslims
57. The Cultural Revolution
58. The Fingers of Flirtation
59. The Inner Reality
60. The Prerequisites of Religious Scholarship and the Semantics of Religion
61. The Inherent Certainty of Divine Knowledge
62. The Springtime
63. A Leaf from the Pathology of the Islamic Revolution
64. The Gathering of the Wink
65. The Glad Tidings of the Noble Prophet 9
66. The Misfortunes of Destiny
67. The Heights of Shia Jurisprudence (9 Volumes)
68. The Heights of Knowledge
69. The Blind Monkey
70. The Spring of Devotion
71. The Paradise of Shomran
72. The Heart and the Bewildered Soul
73. A New Research on the Legal Judgments of Dance
74. The Refuge of Annihilation
75. Five Legal Essays
76. The Behavioral Wisdom
77. The Face of the Cloak
78. The Messenger of Divine Love; Husayn 7
79. Religious Communication
80. Adornment of Thought
81. The True Leaders of Islam
82. A Historical Analysis of Music in Islam
83. Eternal History
84. The Pulse of Faith and Unbelief
85. The Manifestation of Subtlety
86. Liberation and Liberation (3 Volumes)
87. The Infallibility and Authority of the Quran
88. Political Strategies
89. The Interpreter of Guidance
90. The Malicious Deception
91. The Second Nine
92. Digital and Soft Interaction
93. Dream Interpretation
94. The Interpretation of Small Surahs
95. The Interpretation of Guidance (4 Volumes)
96. Contemplation on Existence
97. The Image of the Divine
98. The Desire for Union
99. The Only Essence (Fragments)
100. The Blade of Destiny
101. The Magic of Hypocrisy
102. The Magic of the Evil Eye
103. The Comprehensive Legal Text
104. Sociology of Religious Scholars
105. The Goblet of Ecstasy
106. Zoology
107. The Charm of the Gaze
108. The Magnificence of the Sincere
109. The Beauty of the Divine Manifestation
110. The Dignity of the Divine Spark
111. The Devils of Base Intentions
112. The Sorrowful Secrets
113. The Ranting and the Driver
114. The Strategic Policies of the Islamic System
115.  The Countenance
116.  The Invisible Steed
117.  The Countenance of Existence
118.  Tafseer al-Masail (2 Volumes)
119.  The Dance of the Sky
120.  The Dance of Autumn
121.  The Dance of the Sword
122.  The Dance of Sweetness
123.  The Dance of Grace
124.  Psychology of Tyranny
125.  Psychology of Arrogance
126.  Psychology of Fear
127.  Psychology of Ambition
128.  Psychology of Anger
129.  Psychology of Women
130.  Psychology of Sadism
131.  Psychology of Polytheism
132.  Psychology of Nervous Weakness
133.  Psychology of Weakness of Soul
134.  Psychology of Greed
135.  Psychology of Injustice
136.  Psychology of Love
137.  Psychology of Reason
138.  Psychology of Knowledge
139.  Psychology of Willpower
140.  Psychology of Unbelief
141.  Psychology of Genius
142.  Psychology of Imagination
143.  Psychology of the Feverish Soul
144.  Narrative of Tolerant Economics
145.  Spirituality and Leadership
146.  The Spirit of the World (Rubaiyat)
147.  The Method of Interpretation According to the Holy Quran
148.  The Approach of the Infallibles and Revolutionary Movements
149.  The Light of Worldliness and the Worldly
150.  The Prosperity of the Era
151.  The Prosperity of the Flower
152.  Shia Leaders in the Age of Occultation
153.  Silent Vision
154.  Dreamlike Vision
155.  Body Language
156.  The Strum of the Chikawk (2 Volumes)
157.  The Strum of the Instrument
158.  Pure Mysticism
159.  The Tangled Locks
160.  Women: The Paradise of Beauty and Education
161.  The Chain of Equality and the Circle of Tyranny
162.  Life, Love, or Law
163.  The Life of the Appearing
164.  Women: The Perpetual Martyr of History (4 Volumes)
165.  Women and Religious Freedom
166.  Women: The Goddess of Love
167.  Women and Life
168.  The Visible Beauty
169.  Your Beauty
170.  Aesthetics
171.  The Construction of Poetry
172.  Simple in the Colour of God
173.  The Goblet of Hura
174.  Light-Headed Dragon
175.  The Star without Mark
176.  The Prostration of the Form
177.  Mirage of Mysticism or the Scattered Vapour
178.  The Tall Cypress
179.  The Song of the Devotees
180.  Male or Female Hegemony
181.  The Path of Mourning
182.  The Feast of Hoor
183.  The Flame and the Music (Odes)
184.  Earthly Pilgrimage
185.  The Mind’s Journey
186.  The Red Journey (3 Volumes)
187.  The Journey of Love / Memoirs (3 Volumes)
188.  The Face of the Seminary Student
189.  The Horn of Satan
190.  The Evening of Exile
191.  The Evening of Iran (3 Volumes)
192.  The Witness of Solitude
193.  The Witness of the Bewildered
194.  The Night, Solitude, and the Silence of Thunder
195.  The Bitter Drop of Sorrow
196.  The Bitter Drop of Deception
197.  The New Rising Wolf
198.  The Wonders of Health
199.  The Unified Candle
200.  The Candle of Life
201.  The Jovial Soul
202.  The Passion of the Soul
203.  The Poison of Rebellion
204.  The Political City Rituals
205.  The Ecstasy of Existence
206.  The Method of Implementing Punishments
207.  The Landlord
208.  The New Dawn
209.  The Book of Love
210.  The Seminary’s Purity
211.  Purity of Youth
212.  Purity of the Heart
213.  Purity of the Wind
214.  The Necessity of Understanding the Station of Light
215.  The Treacherous Tyrant
216.  The Drum of Chaos
217.  The Tamed Nature
218.  The Prey of Greed
219.  The Rebellion of Desire
220.  The Seminary and the Commitment to Work
221.  The Dawn of Tomorrow
222.  The Fruit of the Tree
223.  The Vessel of the Appearance
224.  The Pure Appearance
225.  The Knowledge of the Appearance
226.  The Miracle of the Appearance
227.  The Mystical and Spiritual Scholars
228.  The Most Devout Lovers
229.  The Mysticism and Stations
230.  The Bride of Spring
231.  The Bride of the Heart
232.  The Pure Pleasure
233.  Love and the Trap
234.  Infallibility; A Divine Blessing
235.  The Scent of the End
236.  The Charming Demon
237.  The Science of Principles and Its Scholars
238.  The True Scholars: The Heirs of the Prophets
239.  The Book of Life
240.  The Phoenix of Love
241.  The Essence of Love
242.  The Book of Friendship
243.  The Book of Nature
244.  The Book of Law (5 Volumes)
245.  The Charming Gesture
246.  The Hyena
247.  The Cottage on the Path
248.  The Complete Divan of Nakunam (30 Volumes)
249.  The Essence of Truth
250.  The Essence of Existence
251.  Passages and Escapes of Society
252.  The Low Boar
253.  The Swirl of Illusions
254.  The Wolf of Plunder
255.  The Propositions of Anthropology
256.  The Selected Explanation of the Issues
257.  The Social Conversations
258.  The Intimate Conversations
259.  The Discourse of Quranic Understanding
260.  The Pomegranate Flower
261.  The Rose-Faced
262.  The Treasure without a Place
263.  The Gem of Servitude and the Essence of Ownership
264.  Botany
265.  The Smile of the Beloved
266.  The Sip of the Drink
267.  The Softness of the Rain
268.  The Gentle End
269.  The Gentle Comfort
270.  The Gentle Delight
271.  The Flame of Poverty
272.  The Leila of the Heart
273.  The Enchantment of Zuleikha
274.  The Visible Moon
275.  The Lovers and the Beloved
276.  The Beloved of Love
277.  The Confidant
278.  The Presence of the Divine
279.  The Perfect City or the Modern Jungle
280.  The Stages of Leadership
281.  Death and Life in Eternity
282.  The Glad Tidings of Purification
283.  The Invisible Drunk
284.  The Drunk of the Beloved
285.  The Intoxicated and the Sobering
286.  The Difficult Locks
287.  The Physical Resurrection
288.  The Resurrection of the Body; A Religious and Philosophical Truth
289.  The Knowledge of the Beloved and the Path of the Lover
290.  Spiritual Food
291.  The Stations of Mystics
292.  The Reward of Love
293.  The Fly of the Beggar
294.  The Visible Silence
295.  The Deceptive Grace
296.  The Pilgrimage Rituals
297.  The Logic of Music
298.  I am the Sea
299.  The Covenant
300.  The Celestial Wine
301.  The Beauty of the Beloved
302.  The Drunk Narcissus
303.  The Prescription for Mysticism
304.  The Burned Generation
305.  The Divine Breeze
306.  The System of Hegemony
307.  The Political Perspectives
308.  The Divine Melodies
309.  The Curse of Anger
310.  The Knowledge of the Soul
311.  The Cry of Rigidity
312.  The Cry of Love
313.  The Pure Critique / The Reception of Hafez’s Divan (4 Volumes)
314.  The Role of the Father
315.  The Simple Artist
316.  The Artist of Existence
317.  The Gaze of the Artist
318.  The Jewel of Existence
319.  The Vision of Prophethood
320.  The Song of the Heartfelt
321.  The Light and Joy
322.  The Alcoholic Drinks
323.  The Drunken Unity
324.  The Attainment of Perfection
325.  The Knowledge of Wilayah
326.  The Knowledge of the Imamate of Imam Ali (7)
327.  The Reckless Virus
328.  The Religious Guidance
329.  The Thousand Stories of the Coffin
330.  The Ambitious Determination
331.  The Effective Spouse and Managers
332.  The Desire for the Beloved
333.  The Whisper of the Night
334.  The Roar
335.  The Majestic Love
336.  The Love’s Struggle
337.  The Lover’s Call
338.  The Soul of the Faithful
339.  The Lonely Beloved
340.  The Beloved of the Faithful
341.  The One Body
342.  Monotheism
343.  The Knowledge of Monotheism
344.  The Singular Light