Is Ashura Mourning Really Part of Islam?

Every year, millions gather in black. Tears flow. Chests are struck. The name of Hussein (AS) echoes across the world.

But some ask:
Is this grief for Karbala truly part of Islam?
Lets analyze the Islamic sources. 👇

1. The Quran shows that expressing grief and sorrow in general is acceptable

The Quran offers many examples of the Prophets (AS) openly expressing grief and sorrow.
This clearly establishes that mourning is not only permitted in Islam, but is also a practice of the most righteous servants of Allah (SWT).

Grief can be expressed in various ways - and crying is one of the most natural and spiritually powerful forms of it. Here is 3 examples from the Quran.

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A. Yaʿqub (AS) weeps for Yusuf (AS)
Surah Yusuf (12:84)

وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَـٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ ۖ وٱبيضتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌ

“And he turned away from them and said, ‘Oh, my sorrow over Yusuf!’ And his eyes turned white from grief, for he was [of that] a suppressor.”

NOTE: Yaʿqub (AS) wept so much he went blind - and Allah did not condemn him.

B. Prophet Muhammad (SAWAS) - Crying for the Ummah
Surah Al-Kahf (18:6)

فَلَعَلَّكَ بَٰخِعٌۭ نَّفْسَكَ عَلَىٰٓ ءاثرهم إِن لَّمْ يُؤْمِنُوا۟

“Then perhaps you would grieve yourself to death over them, if they do not believe in this message.”

NOTE: The Prophet (SAW) was so deeply sorrowed by people’s rejection of truth that Allah consoled him directly.

C. Prophets (AS) Who Fall in Sujud Weeping
Surah Maryam (19:58)

إِذَا يُتْلَىٰ عَلَيْهِمُ ٱلرَّحْمَـٰنُ خَرُّوا۟ سُجَّدًۭا وَبُكِيا

“When the verses of the Most Merciful were recited to them, they fell in prostration and wept.”

NOTE: Allah praises the Prophets (AS) and righteous servants who weep when reminded of divine verses. Weeping is portrayed as an act of humility and devotion.

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Therefore, the Quran proves that:

- Grief is not haram, rather, it is natural and sacred.
- Weeping is not weakness, it is a sign of sincerity.
- The Prophets mourned, and their tears were loved by Allah.

2. Mourning for the Ahlulbayt (AS) and Imam Hussein (AS) specifically has its own sets of rewards.

In the authentic sayings of the Ahlulbayt  (AS), weeping - especially over Imam Hussein (AS) - is not only permissible, but is considered an act of worship, a means of salvation, and a sign of sincere belief. Here are plenty of Ahadith regarding mourning Ahlulbayt and Imam Hussein (AS).

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A. Imam Reza (AS) said:

The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.

Bihar al-Anwar, vol 44, page 284

B. Imam Reza (AS) said:

With the advent of the month of Muharram, my father Imam Kazim (AS) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him.

Al-Amaali page 111

C. The Holy Prophet (SAWAS) said:

O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Hussein (AS) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.

Bihar al-Anwar, Vol 44, page 293

D. Imam Sadiq (AS) said:

There is none who recites poetry about Husain (AS) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins.

Rijal al-Sheikh al-Tusi, page 289

E. Imam Sadiq (AS) said:

All praise is for Allah, who has placed amongst the people, those who arrive in our presence, eulogizing us (Ahlulbayt) and reciting elegies about us.

Wasail al-Shia, Vol 10, page 469

F. Imam Reza (AS) said to De'bil (a poet)

I desire that you recite for me poetry, for surely, these days (of the month of Muharram) are the days of grief and sorrow, which have passed over us, AhlulBayt.

Mustadrak al-Wasail, Vol 10, Page 386

G. Imam Baqir (AS) said:

The humans, the jinn, the birds and the wild beasts (all) mourned and wept over (the tragedy which befell) Hussein Ibn Ali (AS)

Kaamil al-Ziyaraat, Page 79 

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As you can clearly see, mourning for Ahlulbayt is not just a tradition. It is a form of worship.  It is an act beloved to the Prophet (SAW) and practiced by the Imams (AS).

From Imam al-Kazim (AS), who would not smile in Muharram,
to Imam Reza (AS), who yearned to hear poetry of mourning,
to the Prophet (SAWAS) who promised that the eye which cries for Hussein shall laugh on the Day of Judgment - every word affirms that this grief is sacred, and this sorrow is blessed by Allah (SWT).

3. Logical Reason why Mourning is a Pillar of the School of Karbala

A Question was asked. 

Why do we followers of Ali b. Abi Talib (AS) keep the tradition of remembering the suffering of AhlulBayt (AS) in every majlis?

Shaheed Mutahhari (R) answers:

"If there is no warmth of true emotions in a school of thought and it is merely a collection of dry ideas and principles, it will not affect the souls of the people and it will not endure forever. However, if a school has the power to warm up the hearts and pull the people towards itself, this same attraction keeps that school alive. The philosophy of a school plays a basic role in propagating that school and it bestows speech to it: that it makes it talk.

Doubtlessly, the school of Al-Husayn is a school whose philosophy fires the emotions and that is why it survives to this day. We have to understand this philosophy and appreciate it. If we present this life-creating school as merely a school of thought, the flame of this school which imparts a tongue to human emotions, will be gradually extinguished and this school will become outdated and useless. That is why we must continue to recount the sufferings of Karbala."

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Shaheed Mutahhari explains that mourning and remembering Karbala is not simply an emotional ritual, but a rational and strategic method for preserving the identity, vitality, and continuity of the school of Ahlulbayt (AS).

Just like any idea or ideology that dies when it becomes dry and intellectual, Islam - particularly the path of Hussein (AS) - must be infused with living emotion and ongoing remembrance. Without it, the movement becomes historical instead of transformative.

So from a purely logical standpoint, if we want the message of Imam Hussein (AS) to live on, then mourning, storytelling, and public commemoration must continue. These are not optional cultural expressions - they are what keeps the school alive.

Conclusion

The mourning of Imam Hussein (AS) is not just a practice of emotion - it is an expression of loyalty, faith, and unity. It connects us to the message of Islam in its purest form: standing against injustice, upholding truth, and sacrificing for what is right.

To deepen your understanding of the tragedy and its impact, we recommend reading "Ashura" by Sayyed Ali Khamenei - lessons from the event of Karbala

You can get a physical copy here: https://cityofknowledge.ca/products/ashura

If there is any mistakes in this blog, it is from us and everything correct is from Allah (SWT).

May Allah (SWT) guide us to what is true and just.
And may He hasten the reappearance of the Imam (ATFS).