Very many texts have been reported from the Imams of the Holy Family from the time of Imam Zayn al-Abidin 'Ali ibn al-Husayn up to the awaited Imam, the Mahdi, which urge weeping for the fate of Imam al-Husayn. Whoever is unable to weep should pretend to weep.
Many of these texts contain an explanation of the great rewards which will come from God and the high places in the Hereafter for those who weep for Imam al-Husayn. The same is the case for those who cause men to weep for Imam al-Husayn, whether by reciting poetry or in some other way.
It is well-known that in Islamic law and the ethics of Islam, they do not encourage public demonstrations of grief for death and of distress and grief or the dead. Indeed that is considered reprehensible (makruh) and some of its manifestations are forbidden. However that does not apply to the weeping, sadness and distress which occurs for Imam al-Husayn.
Abu Hamza al-Thumah has reported from Imam al-Sadiq that he said: 'Weeping and grief are reprehensible for man in all occasions for grief except weeping and showing grief for al-Husayn ibn 'Ali. It is something which brings reward.'
It seems that the underlying reason for the legality of this weeping and this grief, despite the reprehensible nature of other grief and even the prohibition of some kinds of it, is that this weeping and grief is not of a personal nature connected with human emotions which break out in sorrow for what has been lost. It is, rather, grief for a universal religious matter which includes Imam al-Husayn and his revolution. This grief is not an emotional attitude. It is an attitude based on principles by which the believer expresses his adhesion and adoption of it through this emotional expression.
Many of these texts contain an explanation of the great rewards which will come from God and the high places in the Hereafter for those who weep for Imam al-Husayn. The same is the case for those who cause men to weep for Imam al-Husayn, whether by reciting poetry or in some other way.
It is well-known that in Islamic law and the ethics of Islam, they do not encourage public demonstrations of grief for death and of distress and grief or the dead. Indeed that is considered reprehensible (makruh) and some of its manifestations are forbidden. However that does not apply to the weeping, sadness and distress which occurs for Imam al-Husayn.
Abu Hamza al-Thumah has reported from Imam al-Sadiq that he said: 'Weeping and grief are reprehensible for man in all occasions for grief except weeping and showing grief for al-Husayn ibn 'Ali. It is something which brings reward.'
It seems that the underlying reason for the legality of this weeping and this grief, despite the reprehensible nature of other grief and even the prohibition of some kinds of it, is that this weeping and grief is not of a personal nature connected with human emotions which break out in sorrow for what has been lost. It is, rather, grief for a universal religious matter which includes Imam al-Husayn and his revolution. This grief is not an emotional attitude. It is an attitude based on principles by which the believer expresses his adhesion and adoption of it through this emotional expression.
