Imam Hussain Peace be Upon Him, the voice the world must hear
In the name of God, the Most Gracious, the Most Merciful
I seek refuge in God from the accursed Satan
May God greatly reward us and you for the sorrowful tragedy of our master and leader, Imam Hussain (peace be upon him), and may He include us among those who seek to avenge his blood under the leadership of his guardian, Imam Mahdi from the family of Muhammad (peace be upon him and his family).
We offer our heartfelt condolences to the noble and lofty position of the Great Imamate and the Supreme Guardianship — to His Eminence, the Awaited Savior, the remaining proof of God (may our souls be sacrificed for him). We pray that the Almighty hastens the reappearance and advent of that promised savior, Imam Mahdi (may God hasten his reappearance), so that all believing men and women — indeed, all humanity across the globe — may be delivered from the darkness and afflictions that presently engulf the world and be led toward salvation and liberation.
A Call for Frequent Prayers for the Reappearance
The radiant narrations of the Ahl al-Bayt (peace be upon them), especially the blessed words of Imam Mahdi (may God hasten his reappearance), urge us to frequently pray for the hastening of the reappearance. He said:
“Pray often for the hastening of the reappearance, for that is your relief and salvation.”
So know that within these prayers lies the key to solving problems and the great relief.
It seems that it has been divinely decreed that hundreds of billions of prayers must flow before the path to the reappearance is paved. Therefore, each of us — to the extent of our ability — should offer the prayer “Allahumma ‘ajjil farajahu bi ‘afiyah minna” ("O Allah, hasten his reappearance with well-being for us") every day and every night, without interruption and with full heart and soul. This prayer not only asks for the hastening of his advent but also seeks to be included in the circle of well-being and safety during that golden era.
Let us pray that at the time of his appearance, we are among his loyal companions and true supporters — whether men or women, young or old — always engaged in his service and support, and receiving well-being under his boundless blessings.
The fruit of such prayers and hopeful anticipation is firm faith and reliance upon Almighty God, which has always been the foundation of the perseverance of sincere and patient Shia throughout history.
How instructive is the story of Allamah Majlisi (may God have mercy on him), who said:
“I do not know when the Imam will reappear, but I long to be present at the time of his advent.”
More than 300 years have passed since the passing of that great scholar, and that grand reappearance has still not taken place — yet we must live in such a way that we may be deemed worthy to be among the companions and supporters of that sacred being, God willing.
The Passing of Ashura: A Moment That Passed, a Legacy That Remains
This year’s Ashura has come to an end — that season of grief and mourning for Imam Hussain (peace be upon him), that ten-day period in which hearts burned and souls wept, has now concluded.
Whatever actions a person performed during these ten days — spiritually, emotionally, or physically — will remain preserved for them. Blessed is the one who grew most weary, who endured the most hardship, who carried more of the burden than others. And blessed are those who attained greater success in service, understanding, and worship during this period.
Now this Ashura has passed — until another Ashura, in another year. Who will be there? Who will remain? We do not know. But we hope that we are among those present, and that we will, with divine assistance, witness another Ashura — with purer hearts, deeper faith, and greater readiness.
Responding to the Call of Imam Hussain (peace be upon him)
In one of the Ziyarat (visitation supplications) of Imam Hussain (peace be upon him) — a Ziyarat narrated by Abu Hamzah Thumali from Imam Ja'far al-Sadiq (peace be upon him) — profound and lofty meanings are expressed about the status and position of Imam Hussain (peace be upon him). This Ziyarat shines like a gem among the visitations of the Ahl al-Bayt (peace be upon them).
This Ziyarat is lengthy and rich in content, encompassing many pages — from special etiquettes like performing ablution in the waters of the Euphrates to the heartfelt supplications and words full of love and recognition.
One of its luminous passages includes the statement of Imam Sadiq (peace be upon him), who says:
"Say in the visitation of Imam Hussain (peace be upon him): 'Labbayka da‘i Allah — If my body did not respond to your cry for help, nor my tongue to your call for assistance, then surely my heart, my hearing, and my sight have answered you.'"
"Labbayka da‘i Allah" means: "Yes, O caller to God, we have responded to your call."
In Arabic, the word "Labbayk" implies a repeated response — meaning: "Yes, yes." This repetition reflects deep longing, readiness, and submission. When someone calls you and you reply with "Labbayk," this repeated "yes" signifies presence of heart and sincerity in the response.
"Labbayk" — First Proclaimed in Hajj for the Almighty
The first time "Labbayk" ("Here I am") is uttered is during Hajj, in response to God's call:
"Labbayk Allahumma Labbayk" — "Here I am, O Allah, here I am,"
because the Holy Qur’an says:
“And [due] to Allah from the people is a pilgrimage to the House — for whoever is able to find thereto a way.”
(Surah Aal-e-Imran, 3:97)
Thus, during the Hajj rituals, the servants of God begin proclaiming "Labbayk" — for they have responded to God's invitation. It is a call that was first declared by Prophet Ibrahim (Abraham, peace be upon him), when God commanded him to invite the people to Hajj. Abraham cried out:
"Come to the pilgrimage!"
And we, by saying "Labbayk", respond:
"Yes, yes — we have come, we have come."
From the moment we enter the state of Ihram (sacred pilgrimage state) until we behold the houses of Mecca with our eyes, we continuously proclaim "Labbayk." But once we enter the Sanctuary (Haram), we cease to say it — because we have arrived. We have accepted the invitation and reached the host’s abode. Just like a guest who, after receiving an invitation, enters the home of the host — once seated at the table, repeating "I’m coming" is no longer appropriate.
"Labbayk" to the Divine Call of Imam Hussain (peace be upon him)
Now, in the Ziyarat (pilgrimage recitation) of Imam Hussain (peace be upon him), Imam Sadiq (peace be upon him) teaches us to say:
"Labbayk da‘i Allah" — "Here I am, O caller on behalf of God."
Meaning:
"O Hussain (peace be upon you)! O son of the Prophet (peace be upon him and his family)! O the one whose blood was shed in Karbala! You are a caller sent by God — and so we respond to your call with our entire being, with our soul and heart."
We answer your call with the same passion and eagerness as we respond to the call of God during Hajj — because your call is God's call. Your invitation is to faith, to freedom, to monotheism, to dignity.
Perhaps in the Ziyarat of other Ma'sumin (the infallible ones) — such as the Holy Prophet (peace be upon him and his family), Imam Ali, Lady Fatima, Imam Hassan, and the nine descendants of Imam Hussain (peace be upon them all) — such a direct usage of the term "Labbayk" has not been reported, or at least I have not come across it.
But in the Ziyarat of Imam Hussain (peace be upon him), this clear and powerful proclamation is present:
"Labbayk da‘i Allah!" — "O caller of God! You called, and we came. You cried out, and we responded. You summoned people on God’s behalf, and we answered with complete humility."
This "Labbayk" is not merely a sign of accepting a divine invitation — it is a declaration of readiness for sacrifice, devotion, and following your path.
The Call of Imam Hussain — A Cry for Awakening, a Plea That Completes the Argument
Yes, we say: "Labbayk da‘i Allah" — but what call are we answering?
What did Imam Hussain (peace be upon him) say that compels us to offer our hearts and souls in reply?
In a Ziyarat narrated from Imam Sadiq (peace be upon him), we read:
"If my body did not respond to you at the time of your plea for help, and my tongue was not there to support you, surely my heart, my hearing, and my sight have answered you."
This sentence expresses the heartfelt longing of all true lovers of Imam Hussain — those who came centuries after Ashura but yearn for the day they missed. They were not physically in Karbala, but their hearts were there.
In reliable sources — such as Bihar al-Anwar and other hadith collections — it is narrated that Imam Hussain (peace be upon him) raised his voice twice on the Day of Ashura, making two soul-stirring cries — two divine calls that arose from the depth of his being to awaken human conscience.
The first was on the morning of Ashura, before any sword was drawn or any blood was shed. The Imam cried out:
"Is there anyone to help us? Is there anyone to come to our aid?"
(“Amā min mughīthin yughīthunā? Amā min nāsirin yansurunā?”)
These were not merely historical words. They are a timeless, divine call, echoing across generations — a call for truth, justice, and awakening — to which we, even today, respond:
"Labbayk, O caller of God!"
This voice was so powerful and penetrating that, according to some narrations, all thirty thousand soldiers in the enemy army heard it.
The cry of the Imam was not merely a sound carried through the air — it was a soul-shaking call that trembled hearts and summoned human nature (fitrah) to judgment.
Once more, he repeated that same call with the words:
“Hal min nāsir yansurunī?” — “Is there anyone to help me?”
It was a cry that transcended the plains of Karbala and echoed throughout history — a call that will continue to resonate in the souls of humanity forever.
This is a profound question.
Why would a divinely guided Imam — in the face of an army whose swords were drawn, hearts hardened, and intentions corrupted — issue such a call?
The answer lies in the tradition of the divine prophets (peace be upon them).
The Prophet of God (peace be upon him and his family) also invited polytheists, disbelievers, and even hypocrites to the path of truth. Some — like Salman, Abu Dharr, Ammar, and others — accepted that invitation and became shining stars of faith. Others remained in hypocrisy or turned openly hostile.
Every divine call carries two purposes:
This same divine tradition unfolded in Karbala.
Imam Hussain (peace be upon him) stood in the battlefield and issued a call.
Why?
Because even if one soul were to be guided, it would be worth it.
And indeed, Hurr ibn Yazid al-Riyahi and about thirty to forty others from the enemy army changed course and joined the army of truth — and became martyrs of Karbala.
As for those who heard the call but refused to respond, the proof was established against them. They will not be able to say on the Day of Reckoning: "We didn't know," or "We didn’t hear," or "We didn’t recognize the Imam." Because the Imam (peace be upon him) spoke, introduced himself, explained the foundations of faith, clarified God’s path, and lifted the veil from truth.
Whoever was blessed to reflect on those sermons reached the truth.
Those who willfully clung to falsehood strayed by choice — and the proof was complete against them.
If someone errs due to ignorance or incapacity, God is Merciful and does not punish.
But if one hears the voice of truth, hears the Imam's cry for help, and still turns a blind eye — is such a person not deserving of divine punishment?
Yes — with those two cries, Imam Hussain (peace be upon him) awakened human nature and shook history.
And today, when we say "Labbayk da‘i Allah" ("Here I am, O caller of God"), we are declaring that:
Though our bodies were not in Karbala that day, our hearts are now in your service.
Though our tongues did not cry out on Ashura, today our ears, eyes, and souls are all responding to your call.
Indeed — when Imam Hussain (peace be upon him) cried:
"Is there anyone to help us? Is there anyone to come to our aid?"
We were not there in Karbala. We didn’t hear his voice to repent like Hurr.
We didn’t offer our lives. We didn’t raise swords or spears.
Our blood wasn’t spilled on the scorching soil of Ninawa.
But is it too late to say "Labbayk"?
Is there no way for someone like me or you to be among the supporters of Imam Hussain today?
If our bodies and tongues were not present in Karbala, Imam Sadiq (peace be upon him) still calls upon us to respond — with a "Labbayk" that transcends time and place.
A caravan still moving forward.
In a sacred Ziyarat narrated by Abu Hamzah Thumali, Imam Sadiq (peace be upon him) says:
"If your body and tongue did not respond, let your heart, your ears, and your eyes respond."
These three — heart, hearing, and sight — remain as witnesses, still able to respond to that eternal call.
In that time, Hussaini rituals were expressed in two powerful ways:
These two were the entire spiritual wealth of his lovers.
Hearts burned, ears listened, and eyes wept — this was their response by heart, hearing, and sight to the Imam's call.
But what about today?
Today, the symbols of devotion have expanded — reaching every corner of the globe.
Today, it is no longer limited to Ziyarat and tears. The entire world overflows with expressions of love and loyalty to Sayyid al-Shuhada (peace be upon him) — from:
This is our "Labbayk" today.
If we could not defend Imam Hussain (peace be upon him) with swords,
today we defend him with our pen, tears, steps, vows, gatherings, media, and our entire being.
Our duty now is not limited to weeping and pilgrimage.
Our mission is to make the world Hussaini:
From land to sea,
From east to west,
From Muslims to non-Muslims,
The name of Imam Hussain must shine.
The banner of "Ya Hussain" must be raised across the world.
The Hussaini processions must cross borders.
Every land and every heart must become a Husseini sanctuary.
We must make the entire timeline — from the start of Muharram to the end of Safar, from the morning of Ashura to the sunset of Arba’een, from Karbala to the hearts of believers — a continuous chorus of "Labbayk ya Hussain."
This mission lies upon us.
The Tuwairij Mourning (Azā) is among the most sacred rituals rooted in deep faith and Ashura devotion.
Historically, it began as a modest procession — a narrow path between Suq al-Arab and the shrine of Imam Hussain (peace be upon him) — with a small but devout crowd.
At that time, the path could barely hold ten people walking side-by-side. The procession lasted about twenty minutes, as mourners entered the sacred courtyard, circumambulated, visited, and exited through Bāb al-Shuhadā (Gate of the Martyrs).
Today, thanks to the sincerity and efforts of the faithful, this ritual has become a global movement.
Millions participate.
Some walk for five hours or more, echoing their "Labbayk" across the expansive shrines and Bayn al-Haramayn.
This proves that even rituals starting from the smallest corners — when infused with sincerity and love — can reach the world.
This grandeur is due to the pure efforts of the lovers of Imam Hussain (peace be upon him) — people who raise flags, build processions, offer food, promote the message, and invite others.
The Tuwairij Mourning is not merely a collective movement — it is a living answer to the eternal call of:
"Is there anyone to help me?"
Whoever participates in it has truly offered a soul in the path of Wilayah (divinely appointed leadership).
And this is the testament of Imam Sadiq (peace be upon him):
“If my body and tongue were not there to support you, today my heart, my ears, and my eyes are here to respond to your call.”
Yes — what once began on a narrow road for ten people has, through the faith of the people, become a vast scene of dignity and greatness.
And this is only the beginning of the globalization of sacred rituals —
until the entire world, every land and sea, becomes one grand Husseini sanctuary.
The Tuwairij Mourning (Azā) is just one expression of the sacred Hussaini rituals. Another deeply rooted practice among faithful hearts has long been the mourning procession of Ashura Morning.
I remember that about seventy years ago—perhaps a few years more or less—there were only seven mourning groups performing this ritual. I still recall their names, and though I don’t remember the exact numbers, even if I exaggerated, their combined total did not exceed one thousand people: one group had fifty, another eighty, another sixty. That was it.
All of those groups began their ceremony at the camp, then proceeded to the shrine of Imam Hussain (peace be upon him), afterwards visited the shrine of Al‑Abbas (peace be upon him), and finally went to the bathhouse for cleansing. The mourning began after the dawn prayer and ended at sunrise, and so few participated—I doubt they exceeded a thousand.
And today?
That same ritual in Karbala has become a vast sea of people—and we’re only talking about Karbala; we haven’t even yet considered the global presence. But let me recount two other events: one I witnessed myself, the other was reported in reputable newspapers of the time.
The first I read about in newspapers—feel free to consult those publications yourself. About a century ago, around the year 1347 AH in Iran, all forms of Imam Hussain’s sacred rituals were banned. If someone held a rawḍa (mourning gathering) in their basement—even with just four people—and government agents discovered it, they would act harshly: the rawḍa‑khān (speaker) was fined five tumans, imprisoned, tortured, and the homeowner subjected to the same. Attendees were each fined two tumans, imprisoned, and tortured.
To understand the value: at that time, two tumans could buy a sheep. Thus, five tumans equaled two—or more—sheep. I heard about this from elderly men who lived here. The population of Tehran then was perhaps under a million, and Iran’s total population was estimated at ten million.
That same newspaper reported that after several years of prohibition, when the sacred rituals were permitted again for the first time in Iran, only hundreds of mourning gatherings took place in Tehran. I don’t remember the exact figure, but it said that in that first year alone, hundreds of official ceremonies were held.
The second event I personally witnessed.
From fifty years ago until about twenty years ago, in Iraq, almost all forms of Imam Hussain’s sacred rituals were suppressed. Iraqi media and press testify that during those thirty years, millions of believers were imprisoned, had their property confiscated, were tortured to death, or executed for hosting mourning gatherings or visiting during Ashura, Arba’een, Arafah, mid‑Sha‘bān, etc.
These two major episodes—the suppression in Iran a hundred years ago and in Iraq from fifty to twenty years ago—led millions of believers and lovers of the Ahl al‑Bayt (peace be upon them) to emigrate from Iran and Iraq toward both Muslim and non-Muslim countries.
Today?
Today we witness mourning ceremonies, processions ( mawākib ), gatherings (hey’at), and Ḥusayniyyahs held across the globe. Alas, we Shi‘īs lack precise statistics! We don’t know how many thousands of processions operate during Muharram, Safar, Arba’een, etc., nor how many Hussayniyyahs exist worldwide. In one city of non-Muslims, only in one of its villages, it was reported that twenty-seven Hussayniyyahs held sessions.
This is the sacred Hussaini ritual that never extinguishes—in fact, with every injustice, it flares up anew—and from every ember arises a thousand torches.
And yet, what the Messenger of God (peace be upon him and his family) promised has not yet been fully realized—the glad tiding spoken by the Prophet has not yet come to complete fruition.
In a famous narration, recorded by Allāmah Majlisī (may God have mercy on him) in Bihār al-Anwār and in other sources, it is recounted that Lady Zaynab (peace be upon her), on the eleventh of Muharram—the same day the caravan of captives prepared to depart from Karbala—relayed this hadith to Imam Sajjad (peace be upon him).
It recounts that once the Prophet (peace be upon him) entered his home, where Imam Ali, Lady Fatimah, Imam Hasan, and Imam Hussain (peace be upon them) were present. Imam Hussain, then a small child—perhaps one or two years old—was standing there. The Prophet gazed at them, and joy and delight were visible on his blessed face—understandably, for they are the noble personalities by whose grace Islam endures until the Day of Judgment.
But then, after looking at Imam Hussain, he held back and tears streamed down his face. The narration says that tears fell from the Prophet’s eyes as rain falls from the sky. It was asked: “O Messenger of God, what is this? After such joy, what does this sorrow mean?”
Many similar narrations exist describing how the Prophet wept upon looking at Imam Hussain as an infant—also upon seeing Lady Fatimah, Imam Ali, Imam Hassan—and in this narration his tears flow like rain in an extraordinary way.
Lady Zaynab (peace be upon her) shared this narration on the eleventh of Muharram with Imam Sajjad (peace be upon him). The Prophet then said: “They will kill this Hussain..., and then they will do thus and so with his grave. And they will raise ‘ʿalāman li‑hādhā al‑ṭaff’—a banner for this battlefield.” Note: he did not say “for this ṭaff,” but “li‑hādhā al‑ṭaff,” giving emphasis and specificity. In Arabic, ʿalam refers to something tall and visible from afar—like a mountain. Those banners are the mourning gatherings, the Hussayniyyahs, the processions, and the rituals of Hussain.
The Prophet (peace be upon him) said that they would erect those standards for ṭaff—it is for Karbala—and its influence will never vanish.
He continued: “Its effect will never be erased. And Imāmat al‑kufr and the followers of misguidance will strive hard to obliterate it.”
Here the word “layaʾjtahidanna” is used—it includes three emphatic markers: juhd (effort), lā̄m (oath particle), and nūn (emphatic nūn), conveying “they will exert their utmost, by God’s oath.”
He added: “But it will not decrease; instead, it will rise in dignity.”
Meaning that rather than being erased, its grandeur will grow day by day.
Our witness is today’s reality: that mourning Tuwairij that I joined seventy years ago—there were perhaps even fewer than ten thousand participants. And now? How many millions have joined. They oppressed them, imprisoned them, tortured them, executed them—but what was the outcome? The gatherings of Imam Hussain (peace be upon him) spread across the world. Hussayniyyahs, processions, mourning rituals—they raised the banners everywhere!
This is the fulfillment of the promise of the Prophet (peace be upon him and his family).
The Continuation of Hussaini Rituals Through the Determination of Believers
For thirty long years, there were struggles and pressure against the rituals of mourning in Iraq. Yet what do we see today? What blessings have emerged from that very oppression? Today, those very Iraqis who were once driven out of their homeland are now raising the banner of mourning for Hussain across the globe. In every corner of the world, there are mourning processions, Hussainiyas, walks of remembrance, public feedings, and ceremonies in honor of the Master of Martyrs, Imam Hussain (peace be upon him)—even in non-Muslim countries. I myself have seen images of people distributing food, drinks, and sweets in public streets, just like what is customarily done in Muslim lands.
This is exactly the promise that the Messenger of Allah (peace be upon him and his family) made: "It shall only continue to rise in prominence." This movement and its rituals will not disappear; rather, they shall grow in dignity and impact with every passing day. But even so, this is still not enough. What must be done, is still not yet complete.
Now the responsibility lies with you and me, with anyone who hears these words—wherever they may be—they must rise with determination. Every movement begins from zero, and it is through this intention that blessings multiply.
Take the mourning ritual of Tuwayrij, which today has gone global—it is not even 300 years old. Based on what has been narrated, it originated around 200 years ago. It is said that the late Sayyid Bahr al-Uloom (may Allah be pleased with him) used to participate in it. I personally have seen several Grand Maraji‘ (religious authorities) attending this mourning: some with their turbans on, others carrying their turbans in their hands while striking their chests.
What do we see today? From government officials to businessmen, scholars, and Maraji‘—all are present in the Tuwayrij mourning. This ceremony did not exist during the time of the Imams (peace be upon them). The mourning that takes place on the morning of Ashura, which has now spread across the world, draws millions of people.
I’ve said before: seventy years ago, the number of participants might not have even reached a thousand. So how did this come to be? It takes resolve. Everyone must act, each according to their capacity.
In every town, in every country—whether Muslim or not—even in every village, there is a Hussainiya. Whoever is there must rise, organize, encourage others, and bring people into the path. Begin with even a small amount of money; Allah will increase it. This is a divine promise.
A Tradition Unique to Ashura Let me also share something I have both seen and heard, which deserves to be stated. One of the unique features associated with Imam Hussain (peace be upon him) is that on the Day of Ashura, a group of believers walk barefoot. Since childhood, I have seen my late father, scholars, and elders do so on the night and day of Ashura. This act is reported in an authentic narration from Abdullah ibn Sinan, from Imam al-Sadiq (peace be upon him).
In that narration, Imam al-Sadiq (peace be upon him) said: "The best thing you can do on this day…" Two actions were mentioned: first, that a person be barefoot on the Day of Ashura, wherever they may be; second, that those who normally wear a cloak (‘aba’) in public, should remove it on this day—as we scholars typically appear with a cloak. Going out without one is a sign of humility and grief in mourning the Master of Martyrs.
This is a unique feature of Ashura. Have you heard of anyone doing this in mourning for the Prophet (peace be upon him and his family), or Amir al-Mu'mineen (peace be upon him), or Lady Fatima al-Zahra (peace be upon her), or Imam Hasan al-Mujtaba (peace be upon him)? There is neither narration nor established custom for such mourning.
This act is exclusive to the Day of Ashura and is mentioned in an authentic narration. The Imam said: "The best thing you can do on this day…" And because the object of “best” is not specified, it is absolute—it is superior to all other actions on this day.
Let’s compare: if two people exist, one recites Ziyarat Ashura on this day but is neither barefoot nor without his cloak, and the other goes out barefoot and without his cloak but does not recite Ziyarat Ashura—who is superior? Imam al-Sadiq (peace be upon him) said the one who walks barefoot and without a cloak is superior.
Ziyarat Ashura is no trivial matter. Many have the honor to recite it daily, even with its associated prayers—six rak‘ahs: two after the Ziyarat, and four before it, along with the Ziyarat of Amir al-Mu'mineen (peace be upon him). Yet, still, the Imam said the best act on this day is to go barefoot and without a cloak.
A Feature Narrated Solely for Imam Hussain (a.s.) This is something well-known to scholars and experts—those who have studied Arabic grammar, jurisprudence, and the principles of Islamic law in depth. There are hundreds of cases in fiqh where jurists have relied upon such phrasing. There is even consensus among scholars on this: the Arabic form “af‘al” indicates superiority, and in this narration where it says, “The best thing you can do on this day,” the meaning is clear—this act is better than any other action on this day.
This feature has been transmitted exclusively for Imam Hussain (peace be upon him). Regarding the rest of the Ahl al-Bayt (peace be upon them), at least in the narrations, nothing like it has been mentioned. I have not seen any authentic report about going barefoot or removing the cloak for the martyrdom of the Prophet (peace be upon him and his family), or Amir al-Mu'mineen (peace be upon him), or Lady Fatima (peace be upon her), or Imam Hasan (peace be upon him).
Of course, if someone chooses to do so for them as well, it is not wrong—in fact, it is a good deed. We do not deny its merit. But we must know that, as a specified tradition, this act is uniquely attributed to Imam Hussain (peace be upon him).
This is the true meaning of Hussaini rituals—when a person, out of reverence for the Imam, sheds worldly status and garments, walks barefoot and without a cloak through the streets and alleys, with a broken heart and tearful eyes, and cries: "Labbayk Ya Hussain!"
Appreciation for the Servants of Hussain Here, as a matter of religious and moral duty, I extend my heartfelt gratitude to all those who, during these ten days, wherever they may be in the world, have served the sacred rituals of Imam Hussain (peace be upon him)—whether I know them or not, whether I have heard of them or not. I sincerely thank them from the depths of my heart.
The Role of Women in Mourning Ceremonies And here, it is worth mentioning an important point: the only true criterion is what the Messenger of Allah (peace be upon him and his family) said: "The Book of Allah and my Ahl al-Bayt.” These are the only two standards—there is no third. What have they said about men and women? They have said that a man must not gaze unlawfully, must not touch what is forbidden, must not listen to the impermissible—and the same applies to women.
Yet, some customs that have emerged are treated as though they are obligatory, when they are not among the prohibitions. There is a jurisprudential principle known as Qā‘idat al-Ishtirāk (the principle of shared rulings). Ask the scholars—this is a matter of consensus: the religious rulings for men also apply to women, and vice versa, except in exceptional cases. For example, it is obligatory for men to recite certain prayers aloud (Maghrib, ‘Isha’, and Fajr), but not for women. In all other rulings—prayer, bowing, prostration, supplication, Fatiha—men and women are equal. Fasting, Hajj, contracts, business transactions—all are equally binding.
So I thank all men and women, those serving in mawākib, in Hussainiyas, those who cook and distribute food, those who participate in mourning ceremonies—every one of them.
No one should consider themselves more pious than the Prophet (peace be upon him and his family) and say that women should not participate in the Arbaeen procession. Where has the Prophet ever said this? Yes, women must be covered, must be dignified—but they should walk, just like the men. In fact, their reward is the same.
In the circumambulation (tawāf) of the Ka‘bah, are men and women separated or mixed? How was it during the time of the Prophet? In the sa‘y between Safa and Marwa, during stoning at the Jamarāt, in Arafat, in Muzdalifah, in Mina—are men and women separated? No. A woman must simply cover everything but her face and hands from non-mahrams. Even in the old days, when Muzdalifah was dark, if a woman sat alone, her ruling remained the same—she simply had to fulfill her religious duty.
When the Prophet (peace be upon him and his family) conquered Mecca and established authority there, he appointed a governor. If men and women were to be separated, would he not have ordered separation during tawāf? But he did not—because people’s misuse is not a reason to challenge the wisdom of divine law. If someone misbehaves, it is the fault of the one who misuses, not the woman who attends mourning for Imam Hussain (peace be upon him) with full modesty and hijab.
In one narration, it is reported that when Imam Hussain (peace be upon him) was in Mecca, during tawāf, a girl’s arm was exposed and a boy touched it from behind—his hand stuck and would not detach. They brought him to the Imam, who recited a supplication, said: "Bismillah,” and the hand was released. Yet the Imam did not command that men and women be separated. Why? Because Allah wants to test. He has created the world this way, and His laws are designed to distinguish who obeys and who disobeys.
Those who claim women should not attend mourning ceremonies are speaking baselessly. A woman must attend with dignity—not be excluded.
There is a narration that the Prophet (peace be upon him and his family) led congregational prayers in Medina—men behind him, women behind the men. Some women were weak or elderly and could not make it to the Prophet’s Mosque, so he appointed a woman named Umm Waraqah to lead prayers for them in a remote area. Other women would come to the Prophet’s Mosque themselves.
And notice—though the Prophet permitted this presence, he still advised: when men rise from prostration, women should delay a moment, so their gaze does not fall where it should not. He did not say women should not come. This was the method of the Prophet.
So I extend my appreciation to every man and woman, wherever they may be in the world, who participates in the sacred rituals of Imam Hussain (peace be upon him). The one who misbehaves is at fault. But the veiled woman who attends the mourning of Imam Hussain (peace be upon him) is rewarded and her action is accepted.
Arbaeen: A Criterion of Faith and a Horizon Toward Greater Heights
Despite all the blessings of the Arbaeen ceremony and the immense and positive impact it has within the Islamic world, it must be acknowledged that this movement still remains relatively underrepresented on a global scale. Arbaeen of Imam Hussain (peace be upon him) has a unique feature that is not found in relation to any of the other thirteen infallibles (peace be upon them). In the traditions and narratives, the Ziyarat of Arbaeen is emphasized only for Sayyid al-Shuhada (peace be upon him); it is not highlighted or recommended in such a manner for any other infallible.
Yes, some scholars have held gatherings labeled as "Arbaeen" for Imam Ali (peace be upon him) on the first of Dhu al-Qa'dah, or for the Prophet Muhammad (peace be upon him and his family) on certain days, but since these are not based on specific narrations, they are not widely practiced or customary among Shia communities.
However, the Ziyarat of Arbaeen for Imam Hussain (peace be upon him) is established through an authentic narration with a profoundly elevated message. In the hadiths, visiting Imam Hussain on Arbaeen is counted as one of the signs of faith—meaning that without the Ziyarat of Arbaeen, a believer's faith is not complete.
Therefore, we must strive to spread this magnificent ceremony across the globe. If today, the number of Arbaeen pilgrims reaches 20 or 30 million, we should hope for the day it reaches 40, 50, or even 100 million. As our scholars say, the groundwork for that hundred-million turnout is in our hands today.
In many countries, there are people who yearn to take part in the Arbaeen pilgrimage, but they cannot afford the expenses. Those who have the financial ability should try to cover transportation costs for these eager souls—whether it be for buses, airplanes, ships, or other means.
On the other hand, around Karbala—from Najaf to Hilla and Tuwairij, and from areas around Baghdad to beyond the region of Harr—it is necessary to establish proper accommodations for underprivileged pilgrims. Some believers can rent hotels or guesthouses, invest in them, and then make them freely available to the pilgrims. These may seem like small steps, but in truth, they are pivotal in the global expansion of the Arbaeen movement.
Just as the Tuwairij mourning ritual began with a small group and has today reached tens of thousands of participants, the Arbaeen pilgrimage too will gradually reach its peak. The Ashura morning mourning in Karbala started with a small number of people, and today it has reached tens of thousands, perhaps even hundreds of thousands. Through the sincerity and dedication of faithful men and women, Arbaeen will likewise continue to grow.
We ask the Almighty—He who created Imam Hussain ibn Ali (peace be upon him) as a guide and means for leading people toward Paradise—to grant us greater success, so that we may benefit more from the blessings of these radiant rituals during the months of Muharram and Safar, especially in this year’s Arbaeen and in the years to come. May our share of this ocean of divine generosity increase.
And may Allah’s blessings be upon our master and prophet Muhammad and his pure family.
