M. Israa Mahdi Al-Dahan / College of Islamic Sciences – University of Karbala
One of the most important popular traditions in Iraq is the Hussaini mourning rituals, which play a significant role in creating religious and cultural atmospheres and can be socially and politically utilized. They are not merely a religious ritual phenomenon, but rather a combination of several phenomena.
If we trace the origins or historical emergence of these rituals and customs, we find that they date back to the symbolic celebrations performed by the Tawabeen (the Penitents) in the 7th century CE, who initiated the first resistance movement against the Umayyad rule to avenge the martyrdom of Imam Hussain (peace be upon him). Some of the supporters of Ahl al-Bayt would go to Karbala to gather around the grave of Imam Hussain, especially on the 10th of Muharram each year, seeking forgiveness and expressing regret for their failure to support the grandson of the Prophet Muhammad (peace be upon him). These were the beginnings of the spread of Hussaini rituals and customs. Al-Mukhtar ibn Yazid al-Thaqafi sent the women mourners to the streets of Kufa to lament over Imam Hussain (peace be upon him), and he held the first memorial in his house in Kufa on the occasion of Ashura. The aim of these gatherings was to encourage Muslims to seek revenge from the killers of Imam Hussain. Initially, these rituals did not have a fixed nature, and the term “mourner” did not appear until the 9th century CE. The mourning evolved into the recitation of the martyrdom of Imam Hussain, first by Ibn Nama, then by Ibn Tawus. These were the first books to address the bloody tragedies that occurred in the battle of Karbala. From that point on, those who mourned for Imam Hussain were called “the readers” (Qari’ah).
When reading any book or discussing Ashura, two terms must be mentioned: rituals (Sha’ira) and customs (Taqous). Is there a difference between them, or are they just two words with the same meaning?
Rituals, with the singular form “Sha’ira,” are symbols that carry specific connotations, whether religious or otherwise. Rituals are not confined to religions alone; they can also be a social system. Some traditions and customs transform into rituals and customs, like exchanging greetings. All forms of rituals are a type of behavioral pattern enforced by values and social traditions, which play a vital role in all human activities, whether religious or legal. Their purpose is to regulate behavior or speech to achieve a specific goal without altering their form. Some scholars see rituals as the practical side of worship, as they are actions intended to direct one towards God, thus giving these rituals a sacred character.
On the other hand, customs are symbols that do not always carry religious meanings. They are often linked to traditions, stories, and myths, and they connect with religious rituals to the extent that they become part of the belief system. One of the most important characteristics of rituals is their repetition and continuity, much like rituals, to ensure the perpetuation of these traditions, as in the past.
Therefore, rituals and customs are individual or collective behaviors that are passed down through generations, with strict adherence to established rules. Without these rules, they lose their value and heritage. The difference between a religious ritual and a custom is that the first is something commanded or encouraged by religion, based on the verse: “And whoever honors the rites of Allah, it is from the piety of hearts.” (Quran, 22:32), while the second is something invented by humans.
