Weeping for Imam Husain (a.s.)

Sulaiman: You people continue to weep for Imam Husain (a.s.) on Ashoora and other days of martyrdom.
Ja'far: Weeping within the limits of Shariat is meritorious and acceptable as mentioned in the Quranic Ayats:
"And that is He it is Who makes (men) laugh and makes (them) weep;" (Surah Najm 53:43)
It is said that Prophet Yaqoob (a.s.) wept so much for his son Yusuf (a.s.) that the pupils of his eyes became white.
"And he turned away from them, and said: O my sorrow for Yusuf! And his eyes become white on account of the grief," (Surah Yusuf 12:84)
The Prophet (s.a.) himself wept on many occasions. It is related from Anas bin Malik: The Prophet said, "Zaid took over the flag and was martyred. Then it was taken by Jafar who was martyred as well. Then Abdullah bin Rawaha took the flag but he too was martyred," and at that time the eyes of Allah's Apostle were full of tears.
(Sahih Bukhari Volume 2, Hadith 338)
He (s.a.) also wept for Imam Husain (a.s.) on various occasions. For example, on the day Husain (a.s.) was born. And whenever the he (s.a.w.s.) prophesied the martyrdom of Imam Husain (a.s.). Zainab binte Jahash the wife of Prophet (s.a.w.s.) narrates: One day the Messenger of Allah (s.a.w.s) was in my house and Husain (a.s.) was also there. For some moments I forgot about him. He entered into the Prophet's room. I tried to pick him up but the Messenger of Allah restrained me. Then he stood up to perform the prayers while holding Husain (a.s.) in his arms. When he went into ruku (bending in genuflection) or sajdah (prostration) he put down Husain (a.s.) and again took him in his arms when he stood up. Then he sat down and wept. When he finished his prayers I said, "O Messenger of Allah! Today I have seen you do something that I had never seen before."
He said, "Jibraeel came to me and informed me that this Husain (a.s.) will be killed by my ummat (people)."

He then showed me the soil of the place of his martyrdom. He gave me (a handful of) red dust."
Many traditions prophesising the martyrdom of Imam Husain (a.s.) are mentioned in the Shia and Sunni books. If a person is well informed of Imam Husain's tragedy, it is necessary that his emotions are raised. The emotions that emanate from the heart. And these emotions are motivated by sorrow and sadness. These do not come out only in tears and some words and dirges. How eloquently the following couplets express it:
"My eyes weep for you not for some sawaab (reward)
But my eyes weep due to the tragedy that has befallen you."
Sulaiman: But you do stop at weeping. You do chest beating and injure yourself with knives'
Ja'far: Chest beating that does not harm a person, is permissible. It is an expression of one's emotion. One that brings out the emotions boiling in the heart. It is a natural phenomenon like a person claps and stands up from his place due to joy or excitement. However, there is a limit to it. An important condition is that no harm should come to the body. But since such actions do not express the original belief, it does not make any difference. It does not harm ones faith.
Sulaiman: Let us return to our discussion on weeping. There is a tradition that states that a dead body is punished when the family members weep for it'
Ja'far: Such a tradition has been related from Ummul Momineen Ayesha (r.a.) that she said: No by Allah the Holy Prophet (s.a.w.s.) never said. "The dead body is harmed due to weeping of somebody." But he said, "This kafir! His family's weeping causes an increase in his punishment." And that it is only Allah that makes one to weep and to cry. And no one will bear the load of others."

Also, in Sahih Bukhari we find that:
The Prophet (s.a.) said, "Allah will not punish people because of the tears they shed (over the dead) but He will punish (them) because of this." Pointing to his tongue.
(Sahih Bukhari Vol.7 Ch.24)
Moreover, we find that the Messenger of Allah (s.a.w.s) himself wept on the dead and the martyrs. On various occasions he wept upon graves. He wept on the illness of Sa'd bin Ubadah and on the death of his son Ibrahim, and on his beloved grandson Imam Husain (a.s.). The Prophet (s.a.w.s.) wept on the martyrdom of his uncle Hamza ibn Abdul Muttalib and the martyrs of the Battle of Muta. He lamented the martyrdom of his cousin Ja'far ibne Abi Talib. The Messenger of Allah (s.a.w.s.) was seen weeping on the grave of his beloved mother. Abu Hurairah says, "The Messenger of Allah (s.a.w.s) visited the grave of his mother and wept; and all those with him (also) wept."

Husainiyahs (Aza Khanas)
Sulaiman: You Shias organise Majlises for weeping and lamentation especially in buildings that you have named 'Husainiyah''
Ja'far: The word "Husainiyah" is related to and in remembrance the chief of the Martyrs, Imam Husain (a.s.). And was Allah's will that Husainiyat should bring a universal revolution in the Ummat that was heading towards its doom. So Imam Husain (a.s.) left Madinah to perform Jehad and expressed his aim in the following words:
"I have not come out to make merry, or be ecstatic over what I possess. I am not making mischief, nor exercising oppression. But I am ready to fight for the sole goal of seeking reform of the Ummat of my grandfather the Apostle of Allah (s.a.w.s). I want to enjoin good and forbid evil and guide the affairs of the people as my grandfather and father were doing..."

Therefore we find that 'Husainiyah' are not restricted to weeping and lamentations. Speeches and Majlises are also recited therein. These discourses are for the edification of people through the knowledge of Quran and traditions. People are taught the laws of religion and beliefs. They are trained to observe chastity and encouraged to do good and refrain from evil. In short, they are taught the ideal way of life based on Quran and the life of Masoomeen (a.s.)
Sulaiman: But the incident of Imam Husain (a.s.) that you people relate time and again was just a historical happening that culminated in the killing of Husain (a.s.) alongwith his family members and friends'
Ja'far: The tragedy of Karbala is not an isolated incident. It was not a personal conflict between Imam Husain (a.s.) and Yazeed bin Muawiya. It was the struggle between truth and falsehood. Therefore the incident did not die by the martyrdom of Husain (a.s.) The factors that existed at that time continue to live throughout history.
It still continues, even if the flags and masks have changed. And people of the truth now and in every period require strength and impetus, and an ideal for their progressive march. Thus Husainiyat provides a model in Imam Husain (a.s.) a personality that connects the people to the Ahle Bayt (a.s.).
Sulaiman: All right but don't you think that 'Husainiyas' are innovation (bidat) in Islam'
Ja'far: 'Husainiyah' are special buildings for discourses on morals and guidance. Such discourses are praised in the words of the Holy Quran:
"'.and in this has come to you the truth and admonition, and a reminder to the believers."

Husainiyah is a place where the divine signs are enlivened. Such a place is blessed that reminds one of Allah:
"'and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts."

Surely, bidat (innovation) is nothing but introducing something new in religion. Something that did not exist before. Now tell me is it bidat to spread the knowledge of traditions through modern media like Television, Computers and internet' If it is, we must refrain from such acts for they did not exist in the time of the Prophet (s.a.w.s.). No, my friend, such innovations are haraam only if they spread evil and sensuality. But if they are used to spread Quranic sciences we must make optimum use of them instead of considering them as 'bidat'.
Sulaiman: I agree, but the fact remains that special buildings (Husainiyah) for keeping and discourses did not exist in the Prophet's time.
Ja'far: Verily the Messenger of Allah (s.a.w.s) was the first person who laid the foundation of lamentation for Imam Husain (a.s.). That was on the day he was given the good news of the birth of a grandson through Hazrat Zahra (s.a.). He took Husain (a.s.) in his arms and wept when Jibraeel (a.s.) informed him of the imminent martyrdom. Other narrations are also recorded in this context. For example the tradition from Ummul Momeneen Umme Salma when the Prophet (s.a.w.s) told her of Husain's martyrdom. He also informed her that he would be massacred at Karbala and gave her a handful of dust of Karbala and told her to keep it in her custody, and even said that it would turn to blood at the time of Husain's martyrdom.

Also, after the tragic massacre, Yazeed bin Muawiyah, the Umayyad Caliph, provided a house to Ali ibne Husain (a.s.) and his sisters and aunts. Where they could lament and mourn for their loved ones.
Similarly, when Imam Ali Ibne Husain (a.s.) returned to Madinah and his mount halted, he pitched a tent. The ladies of his household assembled in it. When they reached the Prophet's mosque he announced the public mourning for Imam Husain (a.s.).
Imam Ali ibne Husain (a.s.) laid the foundation of Aza (mouring for Imam Husain a.s.) by mourning for 34 years. Many places were designated as Husainiyah. Whether it was a specially constructed building called 'Husainiyah' or the Masjid, which was used as Husainiyah.'
Sulaiman: Are 'Husainiyah' confined to the Shias'
Ja'far: No, the 'Husainiyah' is a place for public gathering. Wherein the people can listen to religious discourses on Islamic sciences. They also enliven the remembrance of the Prophet's grandson, Imam Husain (a.s.). For the tragedy of Karbala is an Islamic tragedy, rather a tragedy for the whole humanity. Everybody is welcome in the Husainiyah. Husain (a.s.) is the Imam of all the people.
Sulaiman: But we have some cassettes that contain matter absolutely detrimental to the unity of Muslims. They attack the belief of those who are against Shias.
Ja'far: It is no secret that Husainiyat is like other aims of media. It is also possible that some illiterate people misuse it. And some people misuse it for their personal profit that is harmful to the aim of Mimbar (pulpit) of Husain (a.s.). In the same way the orators of Imambaras differ as to their levels of knowledge. In this way, it so happens that some people accuse that Shias are Kafirs. It is the natural reaction to this! And we believe that the Orator should care for all sects. He should not divide the sects from the pulpit. He should not cause dissension among people. We must deal with such types of affairs very carefully. Previously such kinds of incidents were very rare. The belief of Shias may be different from that of the other sects. But it does not mean that they should hide their belief from others or criticise others. The media can be used to remove the misunderstandings against the Shias.
Husainiyat is such a factor, it offers the facet of Islam that has not yet gained currency in the eyes of the common people. Till now all the people have obeyed the rules of proper behaviour. All Muslims should follow this code.

Eatables served During Majalis
Sulaiman: I have a Shia friend and every year on the day of Aashoora (10th of Muhurrum) he gets me a dish of rice and meat from the Husainiyahs. But I secretly avoid partaking of it. Rather I throw it in the garbage can.
Ja'far: It is haraam for you to throw away Allah's sustenance. Why do you act in this manner'
Sulaiman: I am compelled to do so. We have heard that on this day you sacrifice animals in the name of Husain (a.s.). Hence according to our belief its meat becomes haraam for consumption.
Ja'far: It is a lie and a strange allegation! According to Shia jurisprudence, meat of every animal is haraam that is sacrificed without uttering the words 'Bismillah' or 'Allaho Akbar'. If an animal is slaughtered by reciting any name other than Allah's it is considered dead and its meat is haraam. It is necessary to fulfill the necessary conditions for slaughtering an animal:
The person who slaughters must be a Muslim. The animal should be facing the Qibla at the time of slaughter. He must utter the words 'Bismillah' and 'Allaho Akbar'. Another condition is that the knife for slaughtering the animal must be of iron, and four main arteries must be severed in slaughter. However, this is not a proper occasion for describing the detailed rules of slaughter.
Thus if an animal is slaughtered by uttering any name other than of Allah, even if it is of the Prophet (s.a.w.s.) or an Imam (a.s.), its meat becomes haraam. It is known that everything purchased from Muslim market while there is no certainty of it being from a kafir is allowed and considered Halaal. The meat cooked on Aashoora is not exempt from this rule. It is strange that our markets are full of different kinds of meat from different countries. People consume it without any investigation. It suffices for them that a word 'Halal' is printed on the packaging. But when it is cooked on Aashoora, they are needlessly suspicious!
Sulaiman: But why do you prepare food in Husainiyahs and serve it to people on this day'
Ja'far: The food that is cooked in Husainiyahs is clean. The believers (Momineen) and Muslims, who attend the majlis in Husainiyahs to commemorate the martyrdom of the Prophet's grandson, consume this food after the programme. We remember that ever-living sacrifice and selfless devotion of those who laid down their life for Allah. We think it is a way of enlivening the signs of Allah. Like these people who feed the people, and the sawaab that is earned is gifted to Imam Husain (a.s.). Because of this, the Husainiyah's serve the guests. It is a dinner hosted by Allah. The food is served on the way of Allah. People eat to their fill and thank Allah. Apart from this, any other opinion on this subject is useless discourse that sows the seeds of hatred between Muslims. It is a well-known fact that feeding and giving water to a Muslim is of the most preferable (blessed) acts.