By Islamic rites of death in Iran are almost as old as Islam itself. Since accepting the Shia religion–as opposed to the majority Sunni sect-, Iranians added special mourning ceremonies that were compatible with Shia beliefs and have become an important part of the cultural and social life of Shias and Shia societies.
In Shia beliefs, it is believed that those who are martyred are alive and Imam Hussein’s death is not corporeal as it is said in Qur’an, “And do not say of those who are slain in the way of Allah: ‘They are dead’. No, they are living, though you do not perceive it” (2:154).
The annual mourning rituals for Imam Hussein-grandson of The Prophet (PBUH) and third Shia Imam- are a way to remember Imam Hussein’s martyrdom in the past (recurrence), projecting his legacy toward the future.
From Silence to Celebration: Public Death and Mourning in Iranian Shia Culture
Image via Payam Moein
Month of Muharram
In the Islamic calendar, it was in the month of Muharram that Imam Hussein was martyred along with his 72 companions in the Battle of Karbala in southern Iraq in 680 AD after fighting courageously for justice against the much larger army of the Umayyad caliph, Yazid (647–683).
Tasu’a, Ashura and Arbaʿin: Days of Remembrance
Tasu’a, the 9th of Muharram, is the day of loyalty and resistance epitomized by Hazrat-e Abolfazl Abbas, the brother of Imam Hussein, who went to bring water for his family and the soldiers but was brutally killed. On Ashura, the 10th day of Muharram, Imam Hussein was martyred.
Arbaʿin- meaning fortieth in Arabic- marks the fortieth day after Ashura, which falls in the month of Safar, and marks the temporal end of the daily/nightly ritual mourning period of Imam Hussein for Shia Muslims in Iran, making these days national holidays in Iran.
Iranian Shia wear black as a religious practice and a cultural expression throughout Muharram. The Iranians wear black clothes in mourning ceremonies as a symbol of respect, grief, and affiliation with the tragedy of Imam Hussein and his lineage.
They mourn for Imam Hussein and refrain from all joyous events, especially wedding ceremonies. Streets are also laced with banners and flags, primarily red and black.
Dasteh of Muharram
Mourning ceremonies in Iran always start with a group of people, especially men who come together to mourn, known as “dasteh”- meaning group- for the death of Imam Hussein. The dasteh hold flags and banners in front, which indicate the names of the people of the Battle of Karbala and their martyrdom.
Behind the banners and flags, mourners-always men-hold the symbolic tools called Allam or Jaride, made of metal, which have colorful cloth attached to the top.
Behind them, organised in lines and rows, mourners beat chains (Zanjir) against themselves in harmony with the rhythm of the mournful dirge recited by a Nawha Khwan- the person who is reciting elegies. In front of the beating rows are seniors, and then youths, teenagers, and children, with drummers between lines of mourners beating drums.
Chest-Beating
The most common form of public mourning during Muharram is the Chest beating (Sine-Zani) tradition. While men shed tears and slap their chests with the palm of their hands in tune with percussion drums, there is a group rhythmically singing songs against oppression and in praise of resistance and sacrifice for peace.
Chest beating is a painful act that is a symbol of the pain Imam Hussein faced in the Battle of Karbala. People chest-beat while standing, sitting or moving in circles around Nawha Khan. In the southern regions of Iran, it is common that mourners form circles, put their left hand on the back of the person on their left and beat on their chests with slow rhythms.
Chain-Beating
Some men also practice chain beating (Zanjir-Zani) using a lashing tool with short metallic chains attached to a wooden handle. Through this mourning ritual, mourners undergo pain and suffering to mimic the suffering imposed on the captives and the Martyrs of Karbala by their enemies.
Tazieh
Image via Behnam Yousefi
Tazieh, a condolence theatre, is inspired by ancient Iranian theatricals to display scenes of courage, bravery and epic battles between good and evil in which the epics about Tasu’a and Ashura are conveyed through music and dramatic narration. It is originally performed outdoors in public places or large halls called Husseiniyeh, which are constructed as theatres-in-the-round.
The recurrent nature of Imam Hussein’s becoming and death is enacted through Tazieh by using costumes with distinct colors. Imam Hussein and his infallible family are brought back to life in green while his enemies appear in red, symbolizing blood, bloodshed, war and ruthlessness.
Both protagonists and antagonists wear black in combination with other colors. If black is mixed with red, it symbolizes fear and evil. If it is used with green, it means dignity and holiness. White color also symbolizes good or evil, depending on which color it is mixed with. Yellow in Tazieh symbolizes characters who are doubtful and undecided, and do not know whether to join the forces of good or evil.
Actors re-enacting the battle at Karbala. Image via Hossein Ostovar
At the beginning of Tazieh, drums announce that the troupe has arrived. Next, a fanfare is played while the actors walk into the performance area, and then the performance opens with the pishkhāni, or prologue, which is sung by the chorus who may sing their lines in antiphony (call and response), and sometimes rowzeh-khani (sad storytelling and dirge singing) accompanies the prologue.
The actors do not, by convention, memorize their roles, though many have memorized them through years of repetition; rather, they read them from strips of paper held in their hands called tumâr.
The ‘good’ characters chant their lines in classical Persian musical modes while the ‘bad’ characters declare their lines in stentorian tones. Women’s roles are played by men, who wear black and veil their faces. The performances offer several roles for children, played by young boys, who are also dressed in black, and take on male or female characters.
Nazri of Muharram
Each day during Tasu’a, Ashura, and Arbaʿin, at noon, Nazri, a free votive offering, is provided to people attending mourning rituals, including Tazieh.
Khoresht Gheymeh (chopped lamb, tomatoes and split peas), served alongside rice, is the most popular Nazri dish in Iran. Adas Polo (rice, lentils, and raisins) and Ghormeh Sabzi (chopped lamb, vegetables and dried lime) are also popular.
Some people also cook a sweet dessert known as Sholeh Zard (a golden paste made from broken rice, saffron, and cinnamon). People wait for hours in long lines to taste Nazri food, believing that Nazri food is a blessed meal that will bring them good fortune.
Conclusion
Beyond the cultural, social and geopolitical variations of Muharram rituals, mourning rituals during Muharram have been held annually with common practices and processions, while some new variations in offering and mourning can also be observed.
Though the majority of people in Iran are Shia, the minorities, such as Sunnis, Christians, and Jews, always take part in the rituals out of respect for Imam Hussein and his fight against injustice. Like Iran, Shia people around the world hold similar mourning rituals in Muharram to respect Imam Hussein and his lineage.
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