From Yazid’s Palace to Global Arbaeen: The Historical Evolution and Enduring Legacy of Shia Mourning for Imam Hussain (AS)

From Yazid’s Palace to the Modern Era: A Historical and Analytical Study of Mourning, Lamentation, and Elegy for Imam Hussain (AS)

This article offers a meticulous historical and analytical exploration of the first mourning assembly (Majlis-e-Aza) for Imam Hussain (AS) held in Yazid’s palace, as documented by prominent Shia scholar Mohammad Hossein Fayyaz. Rooted in credible historical sources such as Maqtal Abu Mikhnaf, Tarikh Tabari, Al-Irshad, and Maqtal al-Hussain, it examines the origins of Shia mourning practices in 61 AH/680 CE, highlighting their significance as a form of resistance against oppression. The study traces the evolution of mourning (Azadari), lamentation (Noha), ritual mourning (Matam), and elegy (Marsiya) from their inception to the modern era, covering key developments in the Buyid, Safavid, and contemporary periods. With references to works like Diwan Mir Anees and modern analyses, it addresses the political, social, and digital dimensions of mourning while critically debunking non-credible narratives, such as Sayyida Ruqayya’s (AS) death. This comprehensive analysis underscores the enduring legacy of Karbala’s message, blending historical rigor with contemporary relevance.

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Historical Context: The First Mourning Assembly in Yazid’s Palace

Following the tragedy of Karbala (61 AH/680 CE), the Ahl al-Bayt (AS) were taken as captives from Kufa to Damascus, the Umayyad capital. Yazid ibn Muawiya, the Umayyad caliph, housed them in his palace (known as Muawiya’s Green Palace). According to historical accounts, the first formal mourning assembly for Imam Hussain (AS) was held in this palace, laying the foundation for Shia mourning practices and symbolizing resistance against oppression.

Analysis of Credible Historical Sources

1. Abu Mikhnaf (d. 157 AH):
   The earliest chronicler of Karbala, Abu Mikhnaf, writes in Maqtal Abu Mikhnaf:

   “Yazid ordered that the women of Ahl al-Bayt be lodged in a separate residence, with Ali ibn al-Hussain (AS) accompanying them. All necessary provisions were provided. The women of Muawiya’s family welcomed them and mourned for Imam Hussain (AS) with lamentations for three days.”
   (Yusufi Gharavi, The First Documented Account of the Ashura Uprising, 1380 SH, p. 202; Tabari, Tarikh Tabari, Vol. 5, p. 461)
   Abu Mikhnaf’s account is cited by later historians such as Tabari, Sheikh Mufid, Abu Hanifa Dinawari, and Khwarizmi, affirming its authenticity. Mohammad Hadi Yusufi Gharavi reconstructed Abu Mikhnaf’s Maqtal based on these four sources.

2. Sheikh Mufid (d. 413 AH):
   In Al-Irshad, Sheikh Mufid briefly notes:

   “Yazid ordered that the women of Ahl al-Bayt be housed in a separate residence attached to his palace, where Ali ibn al-Hussain (AS) was with them, and they stayed there for some days.”
   (Al-Irshad, Vol. 2, p. 122)
   While Mufid omits details of the mourning, his account aligns with Abu Mikhnaf regarding the residence in Yazid’s palace.

3. Abu Hanifa Dinawari (d. 282 AH):
   In Akhbar al-Tiwal, Dinawari mentions:

   “Yazid ordered that the surviving members of Ahl al-Bayt be taken to the women’s quarters of his palace.”
   (Akhbar al-Tiwal, 1373 SH, p. 261)
   This supports the placement of Ahl al-Bayt in the palace, though it lacks mention of mourning.

4. Khwarizmi (d. 568 AH):
   In Maqtal al-Hussain, Khwarizmi provides a detailed account:

   “Yazid ordered that Imam Hussain’s (AS) head be displayed at the palace gate and the Ahl al-Bayt be brought inside. When the women of Ahl al-Bayt entered, no woman from Muawiya’s family refrained from welcoming them with weeping and lamentation. They discarded their ornaments and fine clothes, mourning Imam Hussain (AS) for three days. Hind bint Abdullah ibn Amir, Yazid’s wife and formerly married to Imam Hussain (AS), entered unveiled and cried out to Yazid: ‘Is the head of Fatima’s son displayed at my door?’ Yazid covered her and said, ‘Yes, mourn for him, the grandson of the Messenger of Allah. Ibn Ziyad hastened his killing. May Allah destroy him!’ Yazid housed them in his residence, and during their stay in Damascus, he seated Ali ibn al-Hussain (AS) with him at meals. The Ahl al-Bayt refused to stay in Damascus, demanding to return to Medina.”
   (Maqtal al-Hussain, Vol. 2, p. 81)

Analytical Insights:

• Residence of Ahl al-Bayt: All sources confirm that the Ahl al-Bayt were housed in Yazid’s palace, not in ruins or inappropriate conditions, reflecting Yazid’s attempt to mitigate public backlash.
• First Mourning Assembly: The three-day lamentation by Muawiya’s women, as noted by Abu Mikhnaf and Khwarizmi, marks the earliest form of Shia mourning, symbolizing resistance against tyranny.
• Yazid’s Conduct: Yazid’s initial disrespect toward Imam Hussain’s (AS) head was met with protests, notably from Hind, forcing him to express regret and blame Ibn Ziyad. This reflects his political vulnerability.
• Non-Credible Narratives: Fayyaz notes that the story of Sayyida Ruqayya’s (AS) death, first mentioned in Kamil Bahai (7th century AH), lacks support in early sources (Abu Mikhnaf, Tabari, Mufid) and is historically unreliable.

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Mourning, Lamentation, Ritual Mourning, and Elegy in the Modern Era

From the first assembly in Yazid’s palace, mourning for Imam Hussain (AS) has evolved into a global Shia tradition, serving as a means of resisting oppression and preserving the message of Ahl al-Bayt. Below is a detailed analysis of its evolution:

1. Evolution of Mourning (Azadari)

• Early Period (61 AH to 4th Century AH):
  The mourning initiated in Yazid’s palace was reinforced by the lamentations of Ahl al-Bayt, particularly Sayyida Zainab (AS) and Sayyida Umme Kulthum (AS) in Kufa and Damascus. According to Al-Irshad (Mufid) and Tarikh Tabari (Tabari), their public addresses and assemblies spread the message of Karbala. These were oral and emotional expressions of grief.
• Buyid Period (4th-5th Century AH):
  The Buyid dynasty (934–1055 CE) formalized mourning in Baghdad. Tarikh Baghdad (Khatib Baghdadi, d. 463 AH) records that on 10th Muharram, public mourning was observed, and markets were closed, marking the institutionalization of Azadari.
• Safavid Period (16th-18th Century CE):
  The Safavid dynasty (1501–1736 CE) provided state patronage to mourning rituals. Alam Ara-ye Abbasi (Iskandar Beg Munshi, 1038 AH) notes that Shah Ismail and Shah Abbas promoted Taziya (reenactments) and lamentations, establishing organized processions and theatrical representations.
• Modern Era (19th Century to Present):
  Mourning has become a global phenomenon, with diverse forms in Iran, Iraq, Pakistan, India, and Lebanon. Tazkira al-Majalis (Maulana Muhammad Taqi, 19th century) documents the rise of elegy recitation, chest-beating, and processions. Today, digital platforms like YouTube and X amplify mourning globally, with live broadcasts from Karbala and Najaf.

2. Lamentation (Noha) and Ritual Mourning (Matam)

• Origins of Noha:
  Lamentation began with the cries of Ahl al-Bayt, particularly Sayyida Zainab’s (AS) addresses. Khwarizmi’s account of Hind’s protest in Maqtal al-Hussain is an early example. Nafas al-Rahman (Ibn Tawus, d. 664 AH) describes Noha as a means to commemorate Karbala’s martyrs.
• Development of Matam:
  Ritual mourning, such as chest-beating and chain flagellation, became prominent in the Safavid era. Rawdat al-Shuhada (Mulla Husayn Wa’iz Kashifi, d. 910 AH) mentions chest-beating as a physical expression of grief. In the modern era, Matam varies by region—chest-beating in Iran and chain flagellation in Pakistan and India. Tazkira al-Matam (Maulana Muhammad Husayn, 20th century) describes Matam as an emotional protest against oppression.
• Contemporary Context:
  Today, Noha and Matam are highly organized. The Arbaeen pilgrimage in Iraq sees millions participating in lamentation and Matam. According to Arbaeen: Global Pilgrims (University of Karbala, 2023), over 20 million pilgrims joined the Arbaeen procession in 2022, reflecting its global scale.

3. Elegy (Marsiya) Composition

• Early Marsiya:
  Arabic poetry, such as the elegies of Kumayt ibn Zaid Asadi (d. 126 AH) in Diwan Kumayt, marks the beginning of Marsiya. These poems mourned Imam Hussain’s (AS) martyrdom.
• Urdu Marsiya:
  In India, Marsiya reached its zenith in the 18th-19th centuries. Diwan Mir Anees (d. 1874 CE) and Diwan Mirza Dabir (d. 1875 CE) are masterpieces. Mir Anees’ verses, such as:

  “When Zainab found relief from the ordeal of affliction, / She called out to her brother, ‘O Brother!’”
  (Diwan Anees, p. 45)
  capture Karbala’s tragedy with poetic depth.

• Modern Marsiya:
  Contemporary Marsiya incorporates themes of social justice and human rights. Modern Urdu Marsiya (Dr. Hilal Naqvi, 2020) notes that Marsiya now addresses global struggles against oppression, moving beyond traditional mourning.

4. Contemporary Context and Analytical Observations

• Political and Social Role:
  Mourning has become a global movement symbolizing resistance. Shia Mourning: Political and Social Impacts (John L. Esposito, 2015) highlights its role in Iran’s Islamic Revolution (1979) and Hezbollah’s movement in Lebanon.
• Digital Mourning:
  Technology has transformed mourning practices. Platforms like Al-Kafeel Network (2024) broadcast Noha and Marsiya globally, reaching millions.
• Critical Reflection:
  In Fayyaz’s style, mourning must transcend ritualism. The first assembly in Yazid’s palace was a protest against tyranny, and modern mourning should retain this spirit. Non-credible narratives, like Sayyida Ruqayya’s (AS) death, dilute historical authenticity and should be avoided.

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Conclusions

1. Historical Continuity: From Yazid’s palace to today, mourning has evolved into a global movement preserving the message of Ahl al-Bayt.
2. Noha and Matam: These practices sustain the emotional and physical commemoration of Karbala, formalized since the Safavid era.
3. Marsiya Composition: From Arabic to Urdu, Marsiya has propagated Karbala’s message poetically, with modern themes of justice.
4. Contemporary Relevance: Mourning remains a platform for resisting oppression, amplified by digital media, but must be grounded in historical authenticity.
5. Non-Credible Narratives: Stories like Sayyida Ruqayya’s (AS) death, lacking early attestation, should be critically excluded.

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References

1. Abu Hanifa Dinawari, Akhbar al-Tiwal, Qom: Manshurat al-Sharif al-Razi, 1373 SH.
2. Muwaffaq ibn Ahmad Khwarizmi, Maqtal al-Hussain, Qom: Anwar al-Huda, 1381 SH.
3. Muhammad ibn Jarir Tabari, Tarikh Tabari, Beirut: Dar Ihya al-Turath, 1387 AH.
4. Sheikh Mufid, Al-Irshad, Qom: Congress of Sheikh Mufid, 1413 AH.
5. Mohammad Hadi Yusufi Gharavi, The First Documented Account of the Ashura Uprising, Trans. Jawad Soleimani, Qom: Imam Khomeini Educational and Research Institute, 1380 SH.
6. Khatib Baghdadi, Tarikh Baghdad, Beirut: Dar al-Kutub al-Ilmiyya, 1417 AH.
7. Iskandar Beg Munshi, Alam Ara-ye Abbasi, Tehran: Amir Kabir Publications, 1382 SH.
8. Mulla Husayn Wa’iz Kashifi, Rawdat al-Shuhada, Qom: Nawid Islam, 1380 SH.
9. Mir Anees, Diwan Anees, Lucknow: Nawal Kishore, 1875 CE.
10. Dr. Hilal Naqvi, Modern Urdu Marsiya, Karachi: Pakistan Publishing House, 2020.
11. John L. Esposito, Shia Mourning: Political and Social Impacts, Oxford University Press, 2015.