These mourning traditions stem from the devotion of the people of Najaf to the Ahl al-Bayt (peace be upon them), particularly to the Commander of the Faithful, Imam Ali (peace be upon him), whose holy shrine is located in the city.
They form an essential part of Najaf’s historical and cultural identity. During the months of Muharram and Safar, these ceremonies are observed with exceptional grandeur through mourning gatherings and traditional processions, including the Torch Procession (Mash’al-Gardani), the Sword Drill (Mashq al-Sayf), and the recitation of the Maqtal (the account of Imam Hussain’s martyrdom).
The Traditions of Najaf
The diverse communities that settled in Najaf contributed to the development of various customs and social traditions. Nevertheless, the city preserved its unique religious identity and cultural heritage.
Najaf established a rich religious tradition inspired by authentic narrations and the teachings of the Ahl al-Bayt, largely through the influence of its renowned seminaries (Hawza).
Spreading These Traditions
The religious customs of Najaf were never confined to its poets, scholars, or preachers. Rather, the city became a dynamic center from which these traditions spread to other regions.
Religious scholars and preachers from Najaf traveled throughout Lebanon, the Persian Gulf, Iraq, and even parts of Iran—particularly Khuzestan and the city of Ahvaz—to promote these religious practices.
Few cities matched Najaf’s influence in preserving and spreading authentic Shi’a religious traditions. Throughout successive royal and republican governments, these ceremonies served as both a source of reflection (‘ibrah) and a source of tears (‘abrah). They educated, guided, and inspired society while countering divisive ideologies and preserving Islamic values.
The religious rituals of Najaf developed distinct characteristics that later influenced many other Iraqi provinces. These traditions first emerged in Najaf before spreading elsewhere, becoming a guiding light for countless communities.
The Arbaeen Pilgrimage
The tradition of the Arbaeen pilgrimage on foot originated in Najaf al-Ashraf.
Pilgrims would walk from Najaf to Karbala, and historically this practice was undertaken almost exclusively by the people of Najaf, who willingly bore great hardships and expenses to preserve this tradition.
Although other Iraqi cities had their own religious customs, the foundation of many of these practices originated in Najaf. Even during periods when oppressive regimes sought to suppress them, Najaf’s traditions endured and continued to spread.
The Tuwayrij Run
One of Najaf’s most famous mourning traditions is the Tuwayrij Run.
During this ceremony, distinguished scholars recite the Maqtal of Imam al-Hussain (peace be upon him) at Al-Mushahadah Hussainiyah in Karbala. On the eve of the tenth of Muharram, mourners proceed in organized processions, running toward the shrines of Imam al-Hussain (peace be upon him) and Abu al-Fadl al-Abbas (peace be upon him).
Along the route they recite classical poetry, including verses by Sayyid al-Radi, such as:
“Karbala, you have forever remained a land of sorrow and tribulation—where the family of the Chosen Prophet endured unimaginable suffering.”
Unlike popular folk chants, the poetry recited during these ceremonies has traditionally consisted of refined classical compositions.
The Hawza of Najaf has always played a leading role in organizing Muharram ceremonies and Maqtal recitations. Among the most prominent reciters was Sayyid Abd al-Razzaq al-Muqarram, a respected scholar and historian whose works remain authoritative references.
Senior scholars would arrive in Karbala days before Ashura, making it clear that the Hawza of Najaf had come to lead the religious observances. Hospitality tents also served meals to mourners through the efforts of teachers, civil servants, and various professional groups.
Following the rise of the Ba’ath regime, Al-Mushahadah Hussainiyah was completely demolished, and authorities prevented any attempt to rebuild it.
Despite persecution, mourners continued participating in the Rakdat Tuwayrij (Tuwayrij Run). It is reported that many leading maraji’, including Sayyid Muhammad Mahdi Bahr al-Ulum, regularly took part.
When asked why he joined the procession and ran alongside children and ordinary mourners, he is reported to have replied that he had witnessed Imam al-Mahdi (may Allah hasten his reappearance) leading the procession from its very front—a narration widely circulated among scholars.
The Torch Procession
Najaf historically consisted of four districts: Mashraq, Al-‘Amarah, Barraq, and Huwaysh.
Among these, Al-‘Amarah became especially renowned for preserving the tradition of the Torch Procession alongside chest-beating ceremonies.
Originally, the ceremony was observed in Huwaysh using a single torch before later becoming centered in Al-‘Amarah. Over time the number of torches gradually increased from one to three, then seven, and eventually forty.
Before the Ba’ath regime prohibited the ceremony, nearly the entire population of Najaf participated.
Various interpretations explain its symbolism.
One interpretation holds that the torches represent support for Imam al-Hussain (peace be upon him). Historical reports mention that the Umayyad army lit fires around the Imam’s camp to terrify the women and children of the Prophet’s family. Today, mourners raise torches while chanting “Ya Hussain”, symbolically confronting the enemies of Islam.
Another interpretation relates to an ancient Arab custom whereby fires were lit when seeking vengeance for someone who had been unjustly killed. In this understanding, the torches symbolize the demand for justice for Imam al-Hussain (peace be upon him).
Drumming Rituals
The use of drums alongside the Torch Procession is traced to the Umayyad era.
Historical accounts state that while Imam al-Hussain (peace be upon him) delivered sermons, his enemies beat drums to drown out his voice and intimidate the people.
Today’s drumming ceremonies, accompanied by chants of “Ya Hussain”, commemorate those events and have long been associated with the people of Najaf.
The Sword Drill
The traditional Sword Drill (Mashq al-Sayf) remains one of Najaf’s enduring mourning rituals.
It symbolizes the courage, chivalry, and steadfastness of the followers of Imam Ali (peace be upon him). Rather than displaying bravery elsewhere, participants proclaim the name “Haydar”—one of Imam Ali’s honored titles—as an expression of loyalty and readiness to defend truth and seek justice for Imam al-Hussain (peace be upon him).
The Symbolism of Flags
Different colored flags have long held symbolic meanings in Iraq.
Historically, military units carried flags of various colors to distinguish their formations. Yellow represented certain military divisions, white identified others, while similar traditions continue in modern armed forces.
Within mourning ceremonies, red symbolizes the call for justice and vengeance, while black represents grief and mourning.
Charitable Meals
Even the foods traditionally prepared in Najaf possess deep historical and religious roots.
According to narrations recorded in Kamil al-Ziyarat, Imam Ja’far al-Sadiq (peace be upon him) was the first to establish mourning tents in Najaf, prepare food, and invite pilgrims to partake.
Rice served with Qeema (a stew of meat and legumes) became one of Najaf’s most beloved traditional dishes because narrations describe Imam al-Sadiq (peace be upon him) preparing this meal himself.
This tradition continued during the time of Imam al-Hadi (peace be upon him), who is also reported to have observed the Arbaeen pilgrimage on foot.
A Heritage Rooted in the Teachings of the Ahl al-Bayt
The religious traditions of Najaf are neither innovations nor customs borrowed from outside influences.
Rather, they are deeply rooted in the teachings, narrations, and guidance of the Ahl al-Bayt (peace be upon them), preserving a centuries-old heritage that continues to shape the spiritual identity of Najaf and inspire millions of pilgrims every year.
