They do likewise six months after his death and then one year after his death.

They do likewise six months after his death and then one year after his death. Jews renew their mourning service thirty days after one's death, nine months after one's death, and one year after one's death.[^3] All of this is done in order to keep his memory alive and so that people may not forget his legacy and deeds if he is great with merits and feats.

At any rate, a researcher does not find in the band described as reformers a man so well shrouded in feats of the most sublime meanings, one whose life, uprising, and the tragic way in which he was killed, a divine call and lessons in reform, even social systems, ethics, and sacred morals..., other than the Master of the Youths of Paradise, the man who was martyred for his creed, for Islam, for harmony, the martyr for ethics and cultivation, namely al-Husayn (‘a).

He, more than anyone else, deserves to be remembered on various occasions. People ought to make a pilgrimage to his sacred gravesite on the anniversary of the passage of 40 days following the date of his martyrdom so that they may achieve such lofty objectives.

The reason why most people hold only the first such an anniversary is due to the fact that the merits of those men are limited and temporal, unlike those of the Master of Martyrs: his feats are endless, his virtues are countless, the study of whose biography keeps his memory alive, and so is the case whenever he is mentioned. To follow in his footsteps is needed by every generation. To hold an annual ceremony at his grave on the anniversary of his Arba’in brings his revolution back to memory.

It also brings back to memory the cruelty committed by the Umayyads and their henchmen. No matter how hard an orator tries, or how well a poet presents his theme, new doors of virtue, that were closed before, will then be opened for him. This is why it has been the custom of the Shi’as to bring back to memory on the Arba’in those events every year.

The tradition wherein Imam al-Baqir (‘a) says that the heavens wept over al-Husayn (‘a) for forty mornings, rising red and setting red,[^4] hints to such a public custom.

So is the case with a statement made once by Imam al-Hasan al-’Askari (‘a) wherein he said, “There are five marks of a believer: his fifty-one rak’at prayers, ziyarat al-Arba’in , audible recitation of the basmala , wearing his ring on the right hand, and rubbing his forehead with the dust.”[^5] Such a statement leads us to the ongoing public custom being discussed.