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A Disturbing Innovation
"Become an ornament for us, do not be a disgrace for us."
~ Imam al-Sadiq (a) ~
"Look at the people of the Prophet's family. Adhere to
their direction. Follow their footsteps because they would
never let you out of guidance, and never throw you into
destruction. If they sit down, you sit down, and if they rise
up you rise up. Do not go ahead of them, as you would
thereby go astray and go not lag behind them as you
would thereby be ruined."
~ Imam Ali (a) ~
1
What is Tatbir?
Tatbir (Arabic) is amongst a set of bloody rituals that are performed by some Shia Muslims in
commemoration of the great tragedy of Karbala, when the family of the Holy Prophet
Muhammad (s) was massacred by a group of Muslims. Tatbir is performed by striking the head
with a sword or knife until blood gushes out. In the Persian language Tatbir is called Qama Zani.
Some Shias in the Indian subcontinent also perform an act called Zanjeer Zani (usually called
Zanjeer). It involves repeatedly striking the back with a chain of blades with the intention of
cutting the skin and causing blood to flow. Tatbir and Zanjeer are the two most widely practiced
of the blood shedding rituals. Other rituals include injuring oneself with a stone, padlock or
chain.
Although these blood shedding rituals are historically not a part of Shia Islam, for many Shia
Muslims they have become a central part of their religious practice. Some Shias hold these
rituals in very high regard and reckon them to be amongst the most holy acts of worship.
The zealous advocates of the blood rituals put a huge emphasis on these acts and employ a lot of
resources to promote their practice. Some of them can be quite hostile to those Shia who do not
hold the these practices in such high esteem or consider the rituals to be detrimental to the image
of Shia Muslims.
We cannot say that Islam directly prohibits these rituals (as long as they are done without
causing significant harm such as the loss of a limb, a bodily organ or a function of the body)
because the rituals did not exist when the teachings of Islam were being revealed. Therefore the
Quran and Sunnah do not address the permissibility of Tatbir and Zanjeer directly.
According to the principles of Islamic jurisprudence, everything is considered permissible unless
there is direct evidence for its prohibition. Thus the Shia scholars have not prohibited the blood
shedding rituals on their own since the Quran and Sunnah do not speak about these actions.
However the vast majority of contemporary Shia scholars have ruled that the rituals are
forbidden on the condition that their performance would lead to the violation of other established
Islamic principles (e.g. the prohibition of defaming the Shia faith).
Unfortunately many supporters of the blood rituals flagrantly misrepresent the opinions of the
leading Shia scholars by ignoring the rulings which prohibit these practices (due to them
violating established Islamic principles) and they present the unmodified rulings which state their
permissibility, without considering the prohibitive factors.
This website aims to highlight the rulings of the great Shia scholars on this issue and to elaborate
upon the Islamic reasons for the discouragement and prohibition of these cultural practices. The
primary reason for the prohibition is the bad image that is given to Islam and Shi‟ism in
particular, and there are also many other reasons which will also be discussed.
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2
It was Never Practiced or Recommended by the Ahlulbayt (a)
Blood mourning rituals were never practiced by the founders and teachers of Shia Islam. There is
not a single shred of evidence that the latter Imams (a) performed blood rituals. The modern day
proponents of these damaging rituals shy away from mentioning this glaring fact.
If these rituals had any inherent merit in the eyes of Islam then they would have been practiced
by the Holy Prophet (s) and the Twelve Holy Imams (a).
It is very disingenuous and an affront to the holy Ahlulbayt (a) to suggest that they did not
practice a ritual that is supposedly highly meritorious. To say that that blood rituals are
recommended is to infer that the Imams (a) refrained from a recommended act.
The Ahlulbayt (a) are divinely guided role models for Muslims and it is an obligation upon us to
try and emulate them. Therefore it could be argued that the best way to mourn Imam Hussain (a)
is by emulating the mourning of Ahlulbayt (a). Since they (a) did not perform these rituals, then
the Shia should walk in their footsteps and refrain from performing them. A Shi’i who keeps
away from blood rituals is closer in action to the Ahlulbayt (a) than one who performs
them.
Considering the very controversial nature of the rituals, it wise to refrain from them and to
carefully follow the practices of Ahlulbayt (a) in the manner that has been recommended by
Imam Ali (a):
“Look at the people of the Prophet‟s family. Adhere to their direction. Follow their footsteps
because they would never let you out of guidance, and never throw you into destruction. If they
sit down, you sit down, and if they rise up you rise up. Do not go ahead of them, as you would
thereby go astray and go not lag behind them as you would thereby be ruined.” – Nahj alBalagha, Sermon 96.
Some of the proponents of blood shedding say that the rejection of the rituals cannot be justified
on the basis that the Imams (a) did not perform them because there are many things that we do
today (e.g. drive cars, fly planes, use the Internet etc.) which the Imams never did. This of course
is very primitive reasoning. Blood shedding cannot be compared to these other things because: 1,
It was available during their (a) time whilst these other things were not. 2, The Imams (a) put a
great deal of emphasis on mourning for Imam Hussain (a) and never made use of blood shedding
even though it was available to them. 3, Blood shedding rituals almost always violate certain
Islamic principles and these other novelties don‟t.
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3
The Absence of Evidence is Sufficient
Some proponents of blood flagellation argue that the Imams (a) may have performed the rituals
in private, and that may be the reason why we have no evidence that they (a) performed these
rituals. Therefore we should not deny the fact that these rituals are Islamically recommended.
Any sincere person with a working intellect would not fail to see the flaw in that argument. If the
argument were valid then it could be applied to a whole range of actions that have no Islamic
backing. Any given Muslim could innovate a ritual and claim that we should not deny that it is
Islamically recommended because it may have been performed by the Ahlulbayt (a) in private.
For example we could innovate a new prayer with sixty four rakats and justify it by saying:
“Don‟t say it is not mustahab, maybe the Imams (a) did it in private!”
The lack of evidence in this case is sufficient to justify the proposition that the Imams (a) did not
perform those rituals.
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4
Having a False Image of the Sunnah
If any open-minded individual were to study the Quran and the lives of the Infallibles (a), they
would obtain an image of Islam that is quite different to what is being promoted by some
Muslims.
In order to understand the reasons for the discouragement of blood rituals, we must always keep
in mind the lifestyles of the Prophets (a) and Imams (a), and the general theme of the Quran, and
to compare all of these to the observance of the blood shedding ceremonies. If we were to do
this, we would come to the conclusion that these ceremonies are far removed from the Sunnah
and the general teachings of Ahlulbayt (a). The Holy Prophet (s) and his family (a) have never
taken part in any ceremony that resembles the blood rituals that we see today.
We must not allow our imaginations to conjure up unjustified notions that force blood shedding
rituals into the Sunnah of the Ahlulbayt (a); instead we must accept the truth of the matter and
admit the fact that these acts are very alien to the lifestyles of the Prophets (a) and the Ahlulbayt
(a).
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5
The History of Blood Mourning Ceremonies
For about a millennium after the tragedy of Karbala, the Shia did not practice blood shedding
when mourning the martyrdom of Imam Hussain (a) or any of the Ahlulbayt (a). Instead they
mourned in a traditional and more natural manner, which included the methods used by the
Imams (a) and their families. However this changed when blood rituals were introduced into the
mourning gatherings of the Shia.
Historians have shown that blood rituals were foreign cultural practices that were introduced to
certain elements of the Shia community relatively recently in the history of the religion.
Quoting Professor Werner Ende in “The Flagellations of Muharram
and the Shi‟ite „Ulama‟”:
Muhammad Mahdi al-Qazwini, however, in a work finished in the month of Ramadan
1345 H (March 1927), claims that the use of iron, i.e. of chains and swords for flagellation,
was initiated “about a century ago” by people not well versed in the rules of the shari `a.
Source.
Below is an excerpt from the book “A Hidden Hand” which describes how these cultural
practices entered the Shia community via external sources.
There are differences of opinion as to when blood matam started.1 The most reliable opinion is
that the cutting of the head was a practice performed by the Turks in Azerbaijan which was
transferred to the Iranians and Arabs.2
The Iraqi author of the book The Tragedy of Karbala also believes that such practices were not
common in Iraq before the nineteenth century. At the end of this century they started to gain
popularity in this country. Therefore, blood matam started elsewhere and came to Iraq which
means it is not rooted in Arab heritage.3 Shaykh Kazim Dajili also accepts this view and says:
“Iraqis did not participate in these processions until the beginning of the twentieth century. This
practice was first seen amongst the Turkish Iraqis, Sufis, and Western Iranian Kurds.”4 A report
by English sources covering Ashura in Najaf in the year 1919 shows that 100 Turkish Shias
performed blood matam that year.5
Memories of Sayyid Muhammad Bahr al-Ulum support this claim as well: “When I was in Najaf
around 50-60 years ago there were only a fewTurkish mourning groups. They would come to
Sayyid Bahr al-Ulum‟s house on the days of mourning and with his permission they would recite
emotional poems about Imam Hussayn (a). Some of them would slightly injure themselves while
listening to the poems in order to try to feel what Imam Hussayn felt. Slowly this type of action
changed and spread until it reached its peak when it was outlawed in 1935 by Yasin Hashimi, the
prime minister of the time. In reality, this oppressive action had an opposite effect1 – in such a
way that the number of mourning groups tripled.”2
Hajj Hamid Razi (d.1953) was a police man in Karbala and lived to be about 110 years old. He
told his memories regarding the mourning of Imam Hussayn (a) – about blood matam which he
says was not normally practiced in Najaf or Karbala when he was young.3 There has been no
recollection by elder people of Najaf and Karbala saying that there were these processions before
the middle of the nineteenth century. These processions where first performed by Turkish
visitors from the Qizilbash Tribe. When they would perform a ziyarat to Imam Hussayn (a) they
would strike their heads with special swords.4
The full book can be purchased here for a nominal price.
Yitzhak Nakash in his article: “An Attempt to Trace the Origin of the Rituals of ʿĀshūrāʾ”, states
the following regarding the origin of these practices:
The flagellations were introduced into central and southern Iran, as well as into Iraq, only in the
nineteenth century. This proposition is supported by the data provided by Shi‟i biographies and
Iraqi Shi`i oral history. The biographies identify Shaykh Mulla Agha `Abidal-Darbendi (d.
1868/9) as the first to introduce violent acts of self-flagellation into Tehran around the midnineteenth century.
Darbendi is said to include in this work uncommon rituals, not to be found in other accepted
Shi‟i Imami writings on the commemoration of „Ashura.54 The relatively late appearance of
flagellation in Iraq is also evident from Shi‟i accounts. The Iraqi Shi‟i mujtahid Muhammad
Mahdi al-Qazwini is cited by Werner Ende as claiming around 1927 that the use of iron was
initiated “about a century ago” by people not well versed in the rules of the Shari‟a.55 Indeed,
Iraqi Shi‟i oral history traces the appearance of flagellation in Najaf and Karbala to the
nineteenth century. It is related that the practice was imported to these cities by Shi‟i Turks, who
came to Karbala and Najaf on pilgrimage from the Caucasus or Azarbayjan.56
The author goes on to state that the Qizilbash, an extreme ghulat Turkish sect, seemingly
introduced blood rituals to Imami Shias. He then points out that the Qizilbash took their
flagellation rituals from some Christians. Therefore the Shia blood rituals most probably have a
Christian origin.
Sufi and Christian elements were fused in the rituals of the Qizilbash.62 As will be seen below,
this was also evident in the flagellations, which reenacted the shedding of Husayn‟s blood in a
manner similar to the reenactment of the shedding of the blood of Christ among Christian
Catholics.
_____________________________________________________
1 An Article in a Shia media outlet entitled: Maruri bar Tarikh Takvin Majalis va Aeenhaye Azadari dar Iran by Mohsin Hassam Mazaheri, Akhbar Adiyan Magazine, number 18, Farvardin va
Ordibehesht138
2 Abdullah Mastufi, Sharh Zendiganiye Man ya Tarikh Ijtemai va Idari Douran Ghajariyeh, v.1 and 3.
3 Ibrahim Haydari, The Tragedy of Karbala (tradjedi Karbala) translated into Farsi by Ali Mamouri,p.475
4 Kazem Dajili, Ashura fi al-Najaf wa Karbala, p.287; Mahmoud Darah, Jiyyat Iraqi min wara‟ al-Bawabih al-Sawda‟, p.24
5 Naqash, p.269 (quoting from: Administration Report of the Shamiyya Division, Great Britain)
1 Anytime an action is forbid with force without any kind of intellectual or cultural explanation given it will have an opposite effect.
2 Goftegu ba Sayyid Bahr al-Ulum piramoun Azadari Husseini, Nour Magazine, number 74, January 1997
3 Tradjedi Karbala, a conversation with Doctor Shakir Latif, 4,12,1996
4 Talib Ali Sharqi, al-najaf al-Ashraf Adatha wa Talidha
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6
It Gives Shia Islam a Gruesome and Hideous Image
The word barbaric is an understatement. Barbaric people may be cruel and uncivilized, however
they generally do not cut and mutilate their own bodies in extremely bloody public
demonstrations.
There is nothing else in the whole of existence, which gives the Shias such a bad reputation as
these rituals do. Millions of dollars have been spent by the enemies of Shi‟ism (and Islam as a
whole) to ruin its image and to spread lies about it. However all those efforts are eclipsed by
these unnatural actions that some Shias perform. It is not only non-Shias who are repulsed and
disturbed by these rituals, many Shias are also extremely repulsed.
It is ironic that Shias have had to struggle for centuries to counter false propaganda and to
remove misconceptions about themselves; only to find that a group from amongst themselves
heavily damages their reputation. The Wahhabis may falsely claim that Shias believe in another
Quran, believe that Imam Ali (a) is God or believe that the wife of the Holy Prophet (S)
committed adultery, however all of those are mere claims from insincere people without any
supporting evidence. In contrast, the Shias who perform acts of bodily mutilation give
ammunition to those who wish to malign the religion.
Often, when people wish to mock and defame the Shias, they tend to show images of these blood
shedding rituals. The mass media and the Internet are replete with these images. Type in the
word „Ashura‟ into a search engine and see the images that appear. Is this the first piece of
information that a non-muslim must obtain about the struggle of Imam Hussain (a)? Did Imam
Hussain (a) die only for his message to become immediately associated with this unsightly
innovation?
It is not surprising that many people are distressed by these rituals since the human brain is
naturally averse to self-mutilation and finds blood repulsive due to its unhygienic nature. The
bad image portrayed by acts such as Tatbir and Zanjeer is the primary reason given by the
Maraja for their prohibition.
Some of the promoters of blood flagellation astonishingly deny that the rituals are considered
repulsive. To see the reality, they only need to read these comments made about blood
flagellation by the readers of the Guardian Newspaper.
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7
Humans are Naturally Repulsed by Self Harm and Blood
Most human beings are naturally averse to acts of bodily harm and to the shedding of blood. It is
not surprising that the human mind and body are usually repulsed by the thought of cutting the
skin, since they have been designed to ensure self-preservation. Most human beings are also
repulsed by the blood of others since it is unhygienic and entails a health hazard. They very
thought of bodily mutilation or blood can repulse people, let alone having to witness these
things. There are many people who also suffer from blood phobia and the sight of blood can
cause them to feel extremely uncomfortable.
Unfortunately many of the proponents of blood shedding do not seem to take into consideration
this natural repulsion and unease felt by the majority of humanity. Even Shias who have been
brought up in communities where blood rituals are prevalent, are repulsed by these activities.
It is about time that blood flagellators put themselves into the shoes of those who find these
rituals abhorrent and tried to understand why so many people are against these activities. It is an
act of recklessness to innovate and openly practice a ritual in the name of Islam that is
unhygienic and repulses so many people.
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8
Blood Rituals are a Health Hazard
The mourning ceremonies which involve the congregational spilling of human blood via
methods such as Tatbir and Zanjeer, are very unhygienic and are a health hazard. The
ceremonies involve men striking themselves with blades, causing blood to spill all over the
surrounding environment and often onto other mourners who have open wounds.
Blood can carry some very dangerous pathogens including the following:
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



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
Hepatitis B (HBV).
Human Immunodeficiency Virus (HIV).
Hepatitis C (HCV).
Syphilis.
Malaria.
Brucellosis.
Babeosis.
Leptospirosis.
Arborviral Infections.
Relapsing Fever.
Creutzfeld-Jacobs Disease (Mad Cow disease).
Viral Hemorrahgic Fever (Ebola virus).
Some of the above are deadly and have no known cure. Hepatitis B can survive on surfaces for
up to several days, and in dried blood for up to a week. Blood mourning gatherings put people at
risk to these and other dangerous diseases. It is almost impossible to impose good hygiene in
these environments and individual blood mourners generally do not implement the any hygiene
procedures. Blood is splattered around the environment, and the blades and other surfaces are not
decontaminated. Some mourners also share blades.
Some of these acts also carry the possibility of incurring other forms of harm, such as: infections
to wounds, skeletal damage, damage to nerves & veins. There have also been a few reports of
deaths due to these acts.
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9
Blood is Najis
One of the most unfortunate consequences of the blood rituals is the fact that it leaves the
mourners and the surrounding environment Najis (ritually impure). Often these rituals are
performed in the vicinity of mosques and the blood flagellators are then unable to pray because
they are left in a state of impurity and the surrounding environment is also rendered ritually
impure.
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10
Why Must Children be Involved?
Muslims and Non-Muslims alike are shocked when they come across incidents where parents
make their children participate in blood shedding actives. There are many images on the Internet
of young children cutting their own heads with swords and some infamous pictures of mothers
cutting the heads of their babies! How far will some people to go give us a bad name?
A few years ago a member of the Shia community in the UK was found guilty of child cruelty by
a British court for forcing two children to cut themselves with blades that he had just used to cut
himself! This case was covered by the mass media and it put the Shia community into disrepute.
A devout Muslim who was found guilty of child cruelty after forcing two boys to beat
themselves during a religious ceremony is due to be sentenced today.
Syed Mustafa Zaidi, 44, was found guilty of two counts of child cruelty in a British legal first
last month.
The boys, aged 13 and 15, were forced to beat themselves with a zanjeer zani, an implement
containing five curved blades, during a ceremony to commemorate the death of a Shia Muslim
spiritual leader.
Both boys also admitted they had flogged themselves with a smaller zanjeer zani from the age of
six in Pakistan.
A 14-year-old boy, who was 13 at the time, said Zaidi told them both: “Start doing it, start doing
it.”
He told the jury: “We said „we don‟t want to do it‟.”
The boy said he saw Zaidi flogging himself with the zanjeer zani before washing his blood from
it and handing it to the 15-year-old boy.
He said Zaidi “kept pressuring him” and “make him do the knife thing”.
Source.
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11
The Obligation of Giving Islam a Good Image
Islam has made it incumbent upon its followers to give it and ourselves a good image. The
religion commands us to beautify our manners and our physical appearance and to attract other
towards the teachings of Allah with an appealing presentation. The Maraja have stated that we
must give Islam a good image. Cultural practices that make a mockery of our religion must
definitely be avoided.
Some sins are greater than others, and giving Islam a bad image is one of the most serious sins.
Any person who drives people away from the religion will have to bear the responsibility of
depriving them of the beautiful religion.
The following selection of ahadith indicate the importance that Islam places on maintaining a
good image and presentation:
Imam Al-Sadiq (a): “You must never do anything that may embarrass us. A small boy causes
embarrassment to his father because of his misdeeds. Be the beauty for those to whom you are
devoted and do not be an embarrassment to them. Pray along with their tribes, visit their people
in ill health, attend their funerals and do not allow anyone exceed you in good deeds. You have
all the more reason to exceed others in good deeds.”
Al-Kafi.
Imam Al-Hadi (a): “Allah is beautiful and He loves beauty and prettification, and He hates
misery and miserable ones. Allah the Almighty likes, when He gives a blessing to His slave, to
see the effects of that blessing appear on him.” He was asked, “How is that?” He said, “To clean
his dress, make his smell good, order his house, and sweep the yard. Even a lamp lit before
sunset takes poverty away and increases livelihood.”
“Al-Amali”, Sheikh al-Mufid.
Imam Al-Sadiq (a): “My followers, be an ornament for us, and do not be a shame on us; tell
people good words; guard your tongues and keep them back from idle talk and evil words.”
“Living the Right Way”, Ayatullah Jawad Tehrai.
Prophet Muhammad (s): “Everybody who chooses a dress, must keep it clean.”
Prophet Muhammad (s): “The dossier of the man who abstains from spitting and blowing his
nose in the masjid, will be in his right hand on the Day of judgment.”
Prophet Muhammad (s): “Islam is immaculate, so you should make efforts for cleanliness
because only the clean ones would enter Paradise.”
Imam Al-Sadiq (a): “Almighty Allah likes adornment, being beautiful …”
Bihar al-Anwar, vol 79, p 300.
Prophet Muhammad (s): “One‟s clothes must always be clean.”
Shafi, vol p 208.
Prophet Muhammad (s): “A dirty person is a bad servant (to Allah).”
Shafi, vol 1, p 208.
Prophet Muhammad (s): “If it were not hard upon my Ummah, I would enjoin them to brush
(their teeth) with every prayer.”
Bihar-ul-Anwar, vol. 76, p. 126.
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12
It Repels Potential Reverts
Many potential reverts to Shia Islam are repelled by the blood shedding rituals. The following
statements have been given by a couple of reverts to Shi‟ism to show how repulsive these rituals
are to potential reverts:
Sister Jennah of the Revert Muslims Association:
In fact a good majority of people are repelled by the extreme act of flogging. At the Revert
Muslims Association we receive emails from new Muslims looking for support and resources.
Many have reported their concern when they come to us, after viewing, countless images over
the Net of barbaric rituals had by some Shi‟a Muslims. They are confused and turned off and
immediately they worry that Shi‟a Islam carries a darker, violent side to it that they had not come
across before.
I do not believe the majority are encouraged to read about this practice instead many are put off
by it and do not further investigate the truth that is Shi‟a Islam. How often do Sunni websites
point to the barbaric images, in particular of a mother cutting the head of her infant son, and then
accuse us of being insane?
The negative image that flogging gives far out-ways the positives that some claim they feel after
taking part in this ritual act.
Source.
An article written by the sister on this issue.
Another Shi‟i revert:
I will tell you why I am against it (although I don‟t disrespect people), BECAUSE IT
PREVENTED ME FROM BECOMING SHIA FOR MANY MANY YEARS.
It was only until I found out that some of the greatest scholars of Shia Islam have condemed it.
Source.
Those who claim that the rituals are acts of love must understand that they do not have a
monopoly over the love of Ahlulbayt (a). By insisting upon performing these acts
and insisting that they are a part of Shia Islam they driving people away from the school of the
Ahlulbayt (a).
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13
The Fallacious Curiosity Argument
Some supporters of these acts claim that their shock value actually encourages people to
investigate the religion. They argue that when non-Muslims and non-Shias view these acts, it
raises curiosity within them which then leads them to studying Shia Islam. This line of
argumentation cannot be used because it was not in the practice of Ahlulbayt (a) to use such
shock tactics to draw people towards the religion.
After viewing blood shedding, only a very small minority of people will actually be prompted to
read about Shia Islam with a positive frame of mind rather than being repulsed. Repulsive
techniques were never used by the Prophets (s) and Imams (a) to invite people to the religion of
God. Instead of using such futile and damaging means, we must put effort into inviting people
towards the religion using the most appealing and effective means. In a materialistic and
increasingly secular world, few people set out to study a religion and we cannot expect them to
do so after viewing scenes that repulse them. The misdeeds and bad behaviour of some religious
people has been a major factor in repelling people away from religion altogether, and we should
not be under the illusion that another repulsive act will draw them towards it.
A great number of reverts to Shi‟ism disapprove of these rituals and state that they give our
religion a bad image. The only sorts of people who may be drawn towards Shia Islam because of
these rituals would be a minority of people who are attracted to strange and odd practices.
Amongst the general human population there are some odd people who may be attracted to blood
shedding rituals.
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14
Don’t Other Acts of Worship Also Give Islam a Bad Image?
Another argument that is often used by promoters of blood flagellation is the contention that
other established acts of worship also give Islam a bad image, therefore there is no need to
refrain from publicly performing acts such as Tatbir (which also portray a negative image).
Established Islamic actions such as Salaat, Tawaf, and the various forms of Hudood (e.g.
flogging the fornicator) are often given as examples of actions that are the disliked by nonMuslims.
This argument is flawed and is considered a false analogy for the following reasons:
1, The established Islamic acts that have been mentioned are all from the Qur‟an and the Sunnah.
If it is indeed true that they give Islam a bad image, then it does not fully justify their nonperformance because they are actual religious obligations that cannot be neglected. On the
contrary, blood rituals are not from the Quran or the Sunnah.
2, The argument ignores all the ahadith which tell us to give the religion and ourselves a good
image.
3, Blood flagellation cannot be compared to these other actions in terms of how much it disturbs
people; it is a lot more disturbing.
4, Islam is the religion of the Fitra (innate human nature) therefore the human heart is inclined
towards the Islamic practices. So for example the human heart finds peace in the performance of
prayers and tawaf. If there are Islamic actions that are disliked by some people then it is normally
due to a lack of proper understanding of what they entail and what their benefits are. If people
saw these Islamic actions with the correct perspective then they would understand that the laws
are actually very good and they are not detrimental. For example if a sincere person were to
know the reasons for the hudood laws then they would come to accept their benefits and would
no longer oppose them.
5, When Islam was revealed to the Arabs, it was revealed in stages. Certain things were not
revealed initially (for example the prohibition of alcohol) thus showing that Islam does take into
consideration the fact that a wise and pragmatic approach is needed when introducing a religion
to a people. Therefore we must also deal with others in a wise manner and not disturb them with
public displays of blood shedding.
Imam Al-Sadiq (a) speaks about having a wise and diplomatic approach when dealing with
others; from Shaykh Sadooq‟s book on Aqeedah:
Imam Ja‟far as-Sadiq was told: 0 son of the Messenger of Allah, verily we see in the mosque one
who openly abuses your enemies, calling out their names. And he said: May Allah curse him!
Why does he refer to us? He, Who is Exalted above all, says: “Revile not those who invoke
(deities) other than Allah, lest wrongfully they revile Allah through ignorance” [6, 108] And
Imam Ja‟far in explaining this verse has said: So do not revile them, lest they revile your „Ali.
And he also said: He who reviles the friend (wali) of Allah (i.e. All) has reviled Allah. And the
Prophet said: He who reviles thee, 0 „Ali, has verily reviled me; and he, who reviles me, has
verily reviled Allah.
Imam Ja‟far said: Verily, I hear a man abusing me in the mosque; and I hide myself behind a
pillar so that he may not see me. And he (Imam Ja‟far) said: Mix with the people (enemies)
outwardly, but oppose them inwardly, so long as the Amirate (imratun) is a matter of opinion.
And he also said: Verily diplomacy (arri‟a') with a true believer is a form of shirk (polytheism);
but with a hypocrite (munafiq) in his own house, it is worship. And he also said: He who prays
with them (hypocrites) standing in the first row, it is as though he prayed with the Prophet in the
first row. And he also said: Visit their sick and attend their funerals and pray in their mosques.
And he also said: (You should) become an ornament for us, and not a disgrace. And he said: May
Allah have mercy on a person who inculcates friendship towards us among men, and does not
provoke ill-will among them.
6, The argument is a bit dishonest because many of these Islamic actions are actually not disliked
by the many good people. There is nothing unattractive with acts such as salaat, tawaf and the
recitation of the Qur‟an.
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Double Standards
Some people find it quite difficult to admit the fact that blood flagellation is a source of mockery
and revulsion. One of the best ways to make a promoter of blood shedding admit this very fact, is
by pointing out their double standards with respect to other non-Islamic actions that carry a bad
image. You will often find supporters of blood flagellation mocking and ridiculing the actions of
other religious people. Criticizing them for giving religion a bad name whilst being blind to the
negative image inflicted by blood rituals.
Take the example of the Sufi ritual being demonstrated in the video below. You will find that
advocates of blood shedding will be quick to mock these people whilst not accepting the clear
fact that the blood shedding rituals are a lot more repulsive and disturbing than what these Sufis
are doing.
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A Refutation of the Supposed Evidence
Promoters of blood flagellation bring forward certain narrations from Islamic sources to prove
that their practices do indeed have an Islamic basis. Three narratives are usually used by them:
1, The story of Uwais al-Qarni (r) breaking all his teeth.
2, The claim that Lady Zainab (a) made her head bleed.
3, The words of Imam Mahdi (a) in Ziarat Nahiyah: “I will weep blood in place of tears”.
In the next three sections, each of these three narratives will be analyzed and it will be shown
that they are either not authentic or that they cannot be used as proofs to justify blood shedding
rituals.
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Owais Al-Qarni (r) Breaking His Teeth
Owais Al-Qarni (r) was a Muslim who lived during the life of Prophet Muhammad (s) and died
fighting alongside Imam Ali (a) in the battle of Siffin. It is believed that that he accepted the
religion of Islam during the life of the Prophet (s), despite never having the opportunity to meet
him (s), due to the fact that he lived in Yemen, far away from Madinah. He is highly respected
for this and for being a loyal companion of Imam Ali (a) during the last few years of his life.
Many promoters of extreme self-flagellation narrate that when Uwais (r) heard the news that the
Prophet (s) had lost some teeth in the battle of Uhud; he picked up a rock and broke all his teeth
out of love for the Prophet (s). He was in Yemen when this occurred whilst Uhud is near the city
of Madinah. An example from blood shedding promotional material.
They narrate this incident from two books written by Sunni authors. The first is „Seerat alHalabiyya‟ by Imam al-Halabi. The book was written about a thousand years after the event is
supposed to have occurred. The second is „Tadhkirat al-Awliya‟ by the Sufi poet Farid al-Deen
Attar (d.616-627H). We do not know of any Shia books at all that report this event. It is
interesting to note that promoters of blood shedding cite the two Sunni sources in an attempt to
convince Shias of their claim.
In regards to this incident we contend that: 1, It is almost certainly not authentic. 2, The two
sources that it has been quoted from have been misrepresented. 3, Even if we imagined the event
to be authentic, it cannot be used as a justification for extreme self-flagellation. The following is
a list of reasons to justify these assertions:
1, The Prophet (s) probably never broke any teeth.
Some Shia sources narrate that the Prophet‟s (s) teeth never broke. The following is a narration
from Imam al-Baqir (a) with a reliable chain of narrators:
So we said to him (Imam al-Baqir (a)), it has been narrated to us that he (the Prophet (s)) broke
his upper interior teeth? So he (Imam al Baqir (a)) said: “No, by Allah, Allah always protected
him, rather it was a wound on his face.”
Shaykh al-Sadooq, Ma`ani al-Akhbar, Baab Nawaadir al-Ma`ani, page. 406, hadith no. 80
The following has been narrated by the renowned Shaykh Fadhl ibn Hassan al-Tabarsi:
Aban ibn `Uthman said: “This was told to me on his authority by as-Sabbah ibn Suyyabah. I
asked him, “Were his upper interior teeth broken, as these people claim?‟ He replied: `No, by
Allah, Allah always protected him from all disfigurement. It was rather that he was wounded in
the face.‟ I asked: `What about the cave on Mount Uhud to which they claim that the Apostle of
Allah fled?‟ He answered: `By Allah, he did not move from his spot.‟”
Source.
What has been said in those narrations seems quite probable since the history books have
generally not attributed the Prophet (s) with missing teeth. The people of his time also did not
identify him (s) in that way. The narration says that Allah protected him (s) from all
disfigurement and this seems quite reasonable because it would help him with his duty of
propagating the message of Islam. Missing teeth would likely affect the recitation of the Qur‟an
and this was one of his primary roles.
2, The opinion of Shia scholars on the authenticity of this incident.
The following question was sent to the offices of some of the well known Shia scholars:
In our community a lot of people quote the incident of Owais al-Qarni breaking his teeth after he
heard that the prophet had broken one tooth.
Is this event authentic?
The response of the office of Ayatullah Sadiq Shirazi:
As per history the incident is not authentic.
The evidence.
In that email (click on the link) the representative of Ayatullah Sadiq Shirazi (who is one of a
small minority of contemporary maraja who actively support blood flagellation) hints that the
story of Rabab (r) the wife of Imam Hussain (s) is evidence for some of these blood rituals. We
must point out that there are differing accounts of what she (r) did. Some accounts say that she
(r) stayed in Karbala at the grave of Imam Hussain (a) and did not return to Madinah
(contradicting what he has written). We also do not think that the account given by the official
can be described as an act of empathy or sympathy (for the Imam (a)) without any other
supporting evidence. It would most likely have been an act of grief and mourning rather than an
act of empathy. Nevertheless the act that he attributes to her is not comparable to the blood
flagellation rituals.
The response of the office of Ayatullah Makarem Shirazi to the above mentioned question:
It has been said that, when he heard that the Prophet (PBUH) had broken a tooth, his tooth began
to hurt, or his tooth broke by itself, not voluntarily.
The evidence.
3, The lack of Shia sources and the scarcity of the narration.
Not only is this event not quoted from Shia sources, it is also not found in the earlier and more
famous historical works of the Sunnis. It is not found in the Seerah of Ibn Ishaq, the History of
al-Tabari or the Tabaqat of Ibn Sa‟d and other books.
4, The narrative in Tadhkirat al-Awliyah contradicts many established beliefs.
Farid al-Deen Attar reports the incident by stating that the Prophet (s) said to Imam Ali (a) and
Umar ibn Khattab that they will someday meet Uwais (r) and they must convey his (s) greetings.
During the rule of Umar, Imam Ali (a) went with Umar to a remote part of Iraq and found Uwais
(r) living there. It is in this meeting that Uwais (r) told them that he had broken all of his teeth.
An English translation of this narrative can be found here.
Some of the peculiarities of this narrative:
a, It contradicts other more reliable narrations (e.g. in Kitab al-Irshad) which state that Imam Ali
(a) first met Uwais (r) on his way to the battle of Jamal. Whilst the narrative by Attar says that
Imam Ali (a) first met him (r) during the reign of Umar ibn al-Khattab.
b, Imam Ali (a) travels with Umar and treats him with a surprising amount of reverence.
c, Uwais (r) asks Umar to describe the appearance of Prophet (s) and Umar fails to do so. Imam
Ali (a) does not intervene in the conversation and does no attempt to describe the Prophet (s).
d, Uwais (r) challenges Umar with the words: “if you were firm in the friendship then why you
have not broken your teeth when the prophet‟s teeth were broken in the battle of mount of Ohud
in Madina and this is the rule of friendship”. It is unlikely that a pious person like Uwais (r)
would challenge him in that way considering that Imam Ali (a) also did not break his teeth and
Uwais (r) is considered to be a follower of the Imam (a).
5, The narrative in Seerat al-Halabiyyah differs from what has been quoted.
Some promoters of blood shedding say that in volume II, page 295 of the book, the incident of
Uwais (r) breaking his teeth has been narrated with the Prophet (s) responding with the following
words: “Indeed Owais is our devoted friend”.
We have not been able to find this narrative (of him voluntarily breaking his teeth) in the book.
Instead we found it reporting that Uwais (r) was physically present at the battle of Uhud and the
following words have been quoted from him: “I swear by God that at Uhud the Holy Prophet‟s
(s) teeth will not be broken until my teeth are broken, the Holy Prophet‟s (s) face will not receive
an injury until my face receives an injury, …..”, (Volume IV, page 227).
This account contradicts what has normally been quoted by the propagandists since they assert
that Uwais (r) was in Yemen when the battle was taking place. Although we also think that he
was in Yemen, we must point out that Seerah al-Halabiyyah contradicts with the account that
they present.
6, Other narrations do not identify Uwais (r) as being toothless.
Many historical accounts of Uwais al-Qarni (r) do not state that he was toothless. If he indeed
was toothless then he would have become famous for it and it would have been mentioned by
people who had encountered him.
7, The act of breaking ones teeth in this manner is haraam according to all renowned
Muslim scholars.
It is unlikely that Prophet Muhammad (s) commended Uwais (r) for breaking his teeth since it is
an accepted fact that such severe acts of self-harm are prohibited in Islam.
8, The fact that none of the other companions of the Prophet (s) nor the Ahlulbayt (a)
performed this act after knowing that the Prophet (s) had broken his teeth. If it was a
correct action to perform then many of them would also have done it.
9, The act seems unreal.
The act of breaking every single tooth in one‟s mouth seems very unrealistic. The amount of pain
that Uwais (r) would have had to endure means that he is very unlikely to have been able to
complete the breaking of every individual tooth.
10, Uwais (r) was isolated and thus was not in a position to be corrected.
Even if we image that the event is true then we must remember that Uwais (r) was isolated and
had never met the Prophet (s), and thus it is likely that he did not know the correct way to
respond in this case and he should not be criticized. This would have likely been the reason why
he was not criticized by the Prophet (s).
If blood flagellators think that breaking of the teeth was the correct action to perform, then we
must ask them why don‟t they do it now out of sympathy for the Prophet (s)?
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Lady Zainab (a) Hitting Her Head
It is reported in Bihar al-Anwaar that in the aftermath of Karbala when the women were taken
captive and taken to Kufa, the head of Imam Hussain (a) was paraded in public. Lady Zainab (a)
was travelling in a carriage and upon seeing the head of her brother she hit her head on a pole of
the carriage, which caused it to bleed.
This event is given as a justification for Tatbir because a great personality like Lady Zainab (a)
hit her head and caused it to bleed thus proving the merit of doing Tatbir. The main problem with
this narration is that it is mursal (having an incomplete chain of narrators) and it is not
considered authentic; this has been attested by numerous Shia scholars.
A statement on Ayatullah Lankarani‟s website on this narration:
We did not discover an authentic narration regarding the mentioned incident. In fact, Muhaddeth
al-Qummi (Sheikh Abbass al-Qummi, compiler of Mafatih Al-Jinan) refuted/rejected it in the
book „Muntaha al-Amaal‟ whereby he said: “This narration, although Allamah Majlisi
transmitted it in Bihar al-Anwaar, however, the source of his transmission is the two books of
Muntakhab al-Turayhi and Nur al-ayn. The status of these two books is clear to the people of
hadith (i.e. those knowledgeable in the science of hadiths).” Based on the aforementioned, there
is no sanad (chain of transmission) for this narration that can be relied on.
Source.
It must be noted that Ayatullah Lankarani was one of the highest ranking scholars of the modern
age and Shaykh Abbas al-Qummi is regarded as one of the greatest Shia scholars in history. He
is also an expert on the history of Ashura and its aftermath.
The following question was sent to the office of Grand Ayatullah Makarem Shirazi:
There is a narration which says that Lady Zainab (a) hit her head on a pole and it began to bleed.
This is used to justify Tatbir. Is it authentic?
The reply:
The authenticity of this narration is not proved for us; even if we accept that, it cannot be a
religious argument for Tatbir and those intentional actions which vilify Islam.
The evidence.
Sayyid Muhammad Baqir al-Muhri a representative of Ayatullah Seestani and the head of the
Shia Scholars Congregation in Kuwait, said the following about this narration:
“.. the narration of Sayeda Zainab (a) hitting her head is not authentic, and it is very far (not
even realistic) for her to bleed her head.”
Given below are a few more reasons to doubt the authenticity of this narration, and to show that
it cannot justify blood flagellation even if we assumed its authenticity:
1, Its scarcity in the books of history.
2, The fact that there is no record of the act being performed by her (a) again. If it was a
meritorious act then why was it not performed again?
3, It seems to contradict a famous hadith where Imam Hussain (a) tells Lady Zainab (a) not to
scratch her face, tear her clothes and so on, after he is martyred.
4, The act was not performed by any of the Imams (a) or any of the other members (male or
female) of the household, either when this incident is supposed to have taken place or after it.
5, It is not normally possible to make one‟s head bleed by hitting it on a pole, unless severe force
is applied or sharp edges are used. Even today‟s blood flagellators use blades to make their heads
bleed. Thus the narration is describing something that cannot really happen.
6, According to some knowledgeable people the act of hitting her (a) head may not have been
intentional but may have been an accident.
The main source for this narrative is the book Bihar al-Anwaar. However some promoters of
Tatbir also quote this narration from many other non-primary sources which take it from Bihar
al-Anwaar. It is dishonest to quote a non-primary source alongside the initial source in order to
make it look like the narration was reported by many primary sources. Blood shedding
propagandists sometimes cite Bihar al-Anwaar as a reference for this narration and then also
present a list of other books which take the narration from Bihar al-Anwaar, so that it looks like
the narration has many primary sources!
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Imam Mahdi (a) Saying that He Will Weep Blood
The following are the words of Imam al-Mahdi (a) in Ziarat Nahiyah with regards to Imam
Hussain (a):
“I will, therefore, lament you morning and evening, and will weep blood in place of tears, out of
my anguish for you and my sorrow for all that befell you ..”
These words cannot be taken as a justification for blood shedding rituals for the following
reasons:
1, In the Arabic language the idiom „weep blood‟ means to weep heavily. It is an exaggerated
metaphor to denote extreme sorrow. It is similar to the English idiom “sweating blood” which
means to sweat very much when working hard.
Some people object to this very obvious interpretation by claiming that such idiomatic and
metaphorical language is below the status of an Imam (a). This claim has to be rejected because
even Allah in the Qur‟an has been known to use idiomatic and metaphorical language and so
have the Imams (a) in other authentic narrations.
2, If the words were to be taken literally then they would have to describe a miracle since it is not
ordinarily possible to cry blood. If we wanted to emulate this act then we would have to emulate
a miracle. It is not possible for ordinary people to perform miracles and cutting ourselves is not
analogous to performing miracles.
3, If the Imam (a) does indeed literally cry blood then he does not do it in public.
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The Cupping Argument
Wet Cupping (Hijama) is the ancient medical practice of making shallow incisions over an area
of skin and then placing a heated cup on the that area; as the cup cools, the reduced pressure
causes some blood to flow out of the incisions and into the cup. This is usually done on the skin
of the human back.
According to most Muslims scholars this act is considered to be a Sunnah (practice) of the
Prophet (s). Although contemporary science has not been able to find any real medical benefit to
cupping, there is evidence that it can remove some bodily pain and make people feel more
relaxed.
Some supporters of blood flagellation say that these rituals are similar to cupping and thus also
recommended. They say that blood flagellation releases blood and so does cupping and that is
where the similarity lies.
The Ahlulbayt (a) prohibit the use of Qiyas (unjustifiable analogy) and they criticize those who
use it to derive Islamic rulings. Cupping is not Tatbir, and nor is it Zanjeer. We must avoid
making this false analogy. Cupping is a clinical procedure that is performed by professionals in a
private environment with health and safety measures in place. There is no risk of catching blood
borne diseases and it does not create a revolting scene in public that is used to revile the religion.
The incisions made in cupping are very small and shallow in comparison to the cuts made by
these blood rituals.
Comparing blood flagellation to cupping is like comparing it to any other medical operation that
requires the cutting of the skin.
Also, cupping draws out blood from the body in a completely different manner to that of blood
flagellation. Therefore those who have experienced cupping, say that it produces effects that are
very different to ordinary forms of bloodletting.
Furthermore, contrary to the false allegations of some blood flagellation propagandists, there is
no scientific evidence at all that the blood shedding rituals are medially beneficial.
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The Argument Against Losing the Symbols of Hussain (a)
This is perhaps one of the most common arguments that is used by promoters of blood
flagellation. It is argued that since these rituals have become associated (amongst some people)
with the commemoration of Ashura, they now represent the commemoration itself. So you will
find that some people call these practices „Hussaini rituals‟ or the „Symbols of Hussain‟ (in
Arabic „Sha‟air al-Hussain‟). These people may use slogans such as: „We must uphold the
Sha‟air of Hussain‟, in opposition to those who are not in favor of the rituals. They consider any
calls for a review of these traditions, as an affront to the whole commemoration of Ashura. They
also tend to argue that if blood flagellation is stopped then it will be the first step leading to the
abolition of other established commemoratory practices, and thus eventually there will be a
complete loss of all commemoration.
These arguments are very weak and we only address them because they are made so often. It is
incorrect to frame these rituals a „Hussaini symbols‟ just because some Shias practice them on
Ashura. If something has not officially been prescribed by Islam as a Hussaini tradition then it is
not proper to enforce the notion upon people that it is indeed a Hussaini tradition. It is akin to
labeling the dress code of Muslims in Asia or the Middle East as the „Islamic dress code‟. Islam
is not restricted to any particular culture and to do so would result in the alienation of many
Muslims from other cultures. Cultures and traditions change over time and thus what may be
considered a mourning practice today may not be seen in the same light in the future.
If these rituals repel people from the message of Imam Hussain (a), then it is an insult to the
Imam (a) to give them the label of Sha‟air al-Hussain. We should not use that phrase for actions
that break the laws of Islam and drive people away from our religion.
The argument that the abolishment of blood rituals will lead to the abolishment of the
commemoration of Ashura is indeed a very weak argument. It is like arguing that the
abolishment of Taraweeh will eventually lead to the abolishment of Salaat, or that the removal of
„Asalaatu khair al-min al-nawm‟ in the Adhan will eventually lead to the loss of the whole
adhan.
Shias who are opposed to blood flagellation are very much in favor of the general
commemoration of Ashura as can be seen in the teachings of Ayatullah Khomeini. To suggest
otherwise is to involve oneself in spurious propaganda. To be precise, the opposition to blood
flagellation is done with the intention of supporting the message of Imam Hussain (a) so that
more people will be attracted to it.
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Is Tatbir Azadari?
In the same manner that these rituals have been incorrectly labeled as „Hussaini rituals‟, they
have also inappropriately been put under the category of „Azadari‟. The word Azadari in some
Asian languages means mourning; the Arabic equivalent is the word „Aza‟.
However many of us contend that blood shedding is not a natural means to mourn, also it is not
in the Sunnah (as a form of mourning), it wasn‟t practiced by pious Shias for centuries and it has
many seriously damaging effects. Therefore blood shedding should not be categorized as a true
form of Azadari.
Human beings do not strike their heads with swords when they wish to mourn; it is simply not a
natural way to mourn. Similarly people do not need to resort to cutting their heads in order to
mourn Imam Hussain (a). Since the dawn of Islam until the relatively recent advent of these
rituals, pious Shias quite naturally performed Azadari without having to damage their own
bodies. The retelling of the tragedy of Karbala drives peoples to tears and inspires them to
perform good deeds. This is how it has been for centuries. A grieving person does not naturally
resort to cutting their own head and reason does not lead them to doing that either. Those who
claim that these acts are their own personal methods of mourning and showing love,
should realize that these sentiments of theirs are not natural, and at most they have been
acquired.
Unfortunately those who are not in favor of blood shedding are often falsely branded as being
against Azadari. This is nothing but propaganda. The word Azadari has been hijacked and the
people need to be reminded of this reality.
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Misrepresenting and Falsifying the Opinions of the Scholars
Amongst those who promote blood rituals, there are some who have waged a mass propaganda
campaign (in support of the rituals) involving means such as the creation of websites, the
production of promotional videos, the sending of bulk emails, and the distribution of hundreds of
thousands of booklets (often posted directly to the homes of Shias).
These various forms of propaganda intend to demonstrate the desirability of performing the
rituals, using evidence from the verdicts of scholars and to a lesser extent from the Quran &
Ahlulbayt; and they even claim to use medical science to state the alleged benefits of blood
flagellation.
Unfortunately these propagandists often use dishonest means to promote their beliefs. They quite
readily misrepresent the opinions of great scholars and sometimes use completely fabricated
information. We advise people to verify all sources used by any of the apologists.
The video below shows an explicit case of fabricated information being presented (perhaps
unintentionally). The cleric claims that Grand Ayatullah Behjat reports of a fatwa given by
Grand Ayatullah Esfahani in support of Tatbir (in reality he was strongly opposed to it). A rather
audacious claim is also made that Ayatullah Behjat kept in his possession some clothes drenched
with the blood of other people, and he desired to be buried with them! A great and pious man
like him would not want to be buried with najis (ritually impure) items.
a
The next video proves that this story, that has been propagated by some blood flagellators, is a
fabrication. Ayatullah Behjat himself refutes the whole story.
b
The above example is only one of many. The most common deceptive method used by the
propagandists is to misrepresent the actual rulings of the scholars. Often they will present rulings
which primarily state the permissibly of these rituals (due to them not being mentioned in the
Quran and Sunnah) but they will omit the rulings from the same scholars which prohibit the
rituals based on other strong Islamic principles. We encourage people to look at the fatawa page
of this site and compare the rulings to those that have been presented in the propaganda material.
The following are just a few of the other methods used by them to mislead people:
1, To quote scholars encouraging Azadari and then using the same quotes to encourage blood
shedding. Prime examples are the sayings of Ayatullah Khomeini in support of Azadari.
Although he did greatly encourage Azadari, he was against the blood rituals.
2, To quote some historical sources without mentioning that they are not considered authentic.
Sometimes the sources are misquoted.
3, To refrain from quoting Islamic narrations that discourage such practices.
4, To claim that blood shedding does not give the religion a bad image but instead draws people
towards the religion.
5, To quote minority opinions that do not represent the majority.
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Asabiyyah and Political Motives
According to Ayatullah Khomeini Asabiyyah is: “an inner psychic quality which is manifested
in patronizing and defending one‟s kindred and those with whom one has some kind of affinity or
relation, whether it be religious creed or ideology, or whether it be soil or home. The affinity
may also be similarity of profession or the relationship of teacher and pupil, or something else. It
is a moral vice and an abominable trait which itself begets many more moral and behavioural
deviations and vices as well. In itself a condemnable quality, it may take the form of defence of
truth or religion, but in reality it is not aimed to defend a just and truthful cause but for
extending one‟s own influence or that of one‟s co-religionists and allies.” Source.
Islam considers asabiyyah to be one the greatest of sins. It was this contemptible attribute that
lead the pagans of Makkah to reject the teachings of Prophet Muhammad (a) with the following
words: “No! we shall follow the ways of our fathers.” (Quran 2:170). It is this sort of closemindedness and asabiyyah that has lead to some people‟s vehement adherence to blood
shedding. Thus we find that some people promote blood shedding only because it is a culture
that they have become familiar with, and because of familial and community ties.
People who suffer from asabiyyah and close-mindedness can also be found among those who are
considered to be people of religion and knowledge. History shows us that many knowledgeable
Muslims have been people with undesirable characteristics.
Ayatullah Khomeini writes about the asabiyyah as seen in some scholars: “One of the types of
`asabiyyahs is stubbornness in intellectual matters and the habit of supporting the statements
and ideas of one‟s own or that of one‟s teacher or spiritual master not for the sake of defending
truth and refuting falsehood. It is obvious that such a kind of `asabiyyah is worse and more
improper in some ways than other types of `asabiyyah. This, because a scholar and an
intellectual ought to be an instructor of mankind, scholarship being a branch of the tree of
prophethood and wilayah itself.” Source.
Indeed according to Ahlulbayt (a) scholars can be amongst the best and the worst of people:
Imam Ali (a) was asked, “Who are the best of God‟s creatures after the Imams?” He replied,
“The scholars, when they are righteous.” He was asked, “And who are the worst of God‟s
creatures, after the Devil and the Pharoah?” He replied, “The scholars, when they are corrupt.”
A hadith of Imam al-Askari, Bihar al-Anwar, volume 89.
Blood flagellation has also been strongly promoted by some because of political motives. It has
been used as a means to oppose and vilify the leadership of the Islamic Republic or Iran.
We must never reject the truth because it goes against beliefs that we have become accustomed
to, nor should we reject it because it is against the views of our near ones, and we should not
reject it due to any hatred that we may hold within ourselves. As Imam Ali (a) says: “… you
should prefer truth (even) when it harms you rather than falsehood (even) when it benefits you
…”.
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Defamation and Vilification
People who have even questioned the suitability of the rituals have often been vilified and
denigrated by ardent adherents of blood shedding.
When Grand Ayatullah Muhsin al-Amin wrote in opposition to the rituals (whilst stressing the
importance of Azadari) many protagonists vilified him and even resorted to cursing (la‟na) him.
They started to call his supporters „Umayyids‟ (Umawiyoon) and they called themselves „Alids‟
(alawiyoon) i.e. the supporters of Imam Ali (a). In the holy city of Najaf the men selling water to
the mourners would call out the phrase: “La‟na Allah al-Amin” (May God curse al-Amin). In
Nabatieh, South Lebanon some people marched in the streets chanting: “May Allah curse the
people who forbid the lamentation of Hussain”. The fierce propaganda campaign was successful
in gaining supporters from the uneducated masses in opposition to the Ayatullah.
Grand Ayatullah Muhsin al-Amin wrote the following about this propaganda campaign that
started after his writing a book in opposition to blood flagellation:
“Some people rose up against this book and caused disruption. They made ignorant people
emotional. They told the ignorant masses that so and so forbids the mourning of Imam Husayn
(a). In addition to this they accused me of leaving the religion.” – A‟yan al-Shia, v.10, p.363
Even today those who discourage these innovated rituals are denigrated and called names such as
„Nawasib‟ (haters of Ahlulbayt), „Muqassir‟ (one who belittles Ahlulbayt), „Wahabi‟ and „Batri‟.
They are often accused of being against the mourning of Imam Hussain (a) even though they
wish to mourn him (a) in the way that the Imams (a) did.
It is amazing how some people will go to such lengths to vilify their shia brethren just for
questioning the permissibility of innovated and damaging rituals. We must speak out against this
name calling propaganda. An example of the denigration can be seen in this video where it is
said that those who stand in the way of acts such as Tatbir will “have no place but hellfire”.
Ayatullah Sadiq Shirazi has said about Tatbir: “Those who forbid it are from the like of Yazid
and are imams of kufr”. This has been verified by his office, and his representative said:
As for those who argue against tatbir, they are mistaken and are ill-informed. However, those
who proactively prevent or forbid tatbir, then this is deemed a major sin.
The statement you quoted of Ayatollah Sadiq Shirazi is correct and it can be relied upon.
The evidence.
We cannot agree with that position because many great Shia scholars have prohibited Tatbir and
we cannot compare them to the likes of Yazid.
It is this public vilification that has sometimes discouraged many of the great scholars
from coming out even more strongly against the rituals.
Those of us who are not in favor of the rituals, must never stoop to this level whereby
we vilify, defame, insult, name call and initiate disunity. Such activities cause the corruption of
the soul.
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26
Unjustified Extreme Emphasis
Of all the problems that are associated with the blood shedding rituals, one of the most serious is
the unjustified extreme emphasis that is put upon the rituals by some of its proponents.
This extreme emphasis has resulted in some people obtaining a distorted image of the religion.
They believe that blood shedding is an integral part of the religion and is unconditionally one the
greatest acts of worship. Some Shias end up believing that the rituals are specified acts of
worship that have been prescribed by Islam. The extreme emphasis has lead to the neglection of
real acts of worship by some Shias. Thus for example some people will shed their blood but will
refrain from performing their daily prayers. They will also show animosity to those who question
the suitability of these cultural traditions to the extent that they will curse and revile them. This
state of affairs has led to splits within the community for the sake of traditions that were not even
performed by the Holy Imams (a).
The over emphasis on the rituals can also lead to disillusionment among the sincere believers.
The sincere believers are attracted to the teachings of the Quran and Ahlulbayt (a) and when they
see that their community is over emphasizing these cultural rituals, it makes them feel
disillusioned with the community and its beliefs. The communities could instead put greater
emphasis on things such as the importance of Tawheed (Monotheism), the daily prayers, the
recitation and study of the Quran and put actual emphasis on commemorating the tragedy of
Karbala without the innovated blood rituals.
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27
The Importance of Hijab
Some of the rituals are performed by shirtless men in public and are witnessed by members of
the opposite gender. This is frowned upon in Islam and has been prohibited by some scholars:
Ayatullah Khoei: “2830. There is no harm in beating one‟s breast in the streets and bazaars (i.e.
as a sign of mourning) though the women may be passing from there. However, on the basis of
precaution, the mourners should be wearing shirts. Furthermore, there is no harm if standard
(„Alam) etc. are carried before the mourning party, but instruments of amusement should not be
used.” – Source.
The scenes of these shirtless men is also very unsightly.
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28
The Empathy Argument
Of all the arguments that have been but forward in support of blood shedding, the empathy
argument is perhaps the only one that has some merit. However it cannot be used as a
justification for blood shedding because it is outweighed by other opposing factors.
The empathy argument contends that acts of self-harm allow us to empathize with those who
were the victims of physical harm on Ashura. Some also believe that these acts serve as symbolic
demonstrations for their personal willingness to undergo the same suffering as the victims of
Karbala, had they been in the same situation.
However considering the other negative factors involved with these acts, and the fact that the
Ahlulabyt (a) never performed them, it is no doubt better to refrain from them.
The Ahlulbayt (a) never performed such acts as a show of empathy and thus it is better for us not
to.
The rituals often fail to bring about empathy and are not always accurate forms of what the
martyrs had to suffer. The pain that a person feels when they hear about what happened to Imam
Hussain (a) easily outweighs any empathy that may be achieved from acts of blood shedding. If a
person wishes to empathize with Imam Hussain (a) then it is better for them to emulate the
characteristics and life struggles of the Imam (a) instead of performing temporary acts of blood
shedding. They could better their acts of worship, their good deeds towards humanity and their
struggle against injustice. Those are more noble forms of emulation and empathy. Surely a
person who truly loves the Imams (a) will want to emulate their characteristics?
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29
The Harm Outweighs Any Contended Benefit
In the Qur‟an when Allah discusses Alcohol and Gambling He says: “They ask you about
intoxicants and games of chance. Say: „In both there is great evil as well as some benefit for
man; but the evil which they cause is greater than the benefit which they bring.‟” (2:219).
Thus the harm brought about by intoxicants and gambling is greater than any benefit they may
provide. Similarly if there were any contended benefits to the blood shedding rituals then the
harm brought about by them is much more severe.
Below is a list of some of the detriments and benefits of the rituals.
Detriments:










Not following the Sunnah of Ahlulbayt (a) when mourning.
The extreme emphasis on the rituals gives people wrong ideas about the religion.
Weak and perhaps fabricated narrations are quoted to justify the rituals.
They severely damage the image of Shia Islam and cause revulsion.
Disillusionment amongst the Shia with regards to the practices of their own communities.
The possible spread of diseases and the cause of physical harm.
Causing disunity in the community along with vilification and defamation.
Close-mindedness and asabiyyah created by the unjustified promotion and adherence to
the rituals.
Bad hijab amongst mourners.
Making the surroundings najis.
Benefits:

A sense of empathy with the martyrs.
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30
The Safest Course
Considering all the arguments that are presented in favour of and against blood flagellation, the
safest course of action to take would be to refrain from the rituals. Consider the following four
scenarios*:
1, If a person performs blood shedding and if the act is detrimental for all the reasons that have
been given, then that person would be committing some serious sins.
2, If a person performs blood shedding and if the detriments are not real then the merit of
performing the acts is very minimal since Ahlulbayt (a) would not refrain from a significantly
meritorious act.
3, If a person refrains from the performance of blood shedding and if the act is detrimental for all
the reasons that have been given, then that person would receive rewards for refraining from a
harmful act that was not practiced by Ahlulbayt (a).
4, If a person refrains from the performance of blood shedding and if the detriments are not real
then the merits lost due to non-performance is very minimal since Ahlulbayt (a) would not
refrain from a significantly meritorious act.
The argument can be summarized using the following decision matrix:
The rituals are
detrimental
The rituals are not
detrimental
Perform blood
shedding
Commit serious
sins
Minimal rewards
Refrain from
blood shedding
Rewards available
Avoid minimal
rewards
*The scenario given above assumes that the individual has sufficient knowledge of this subject area.
~ And Allah knows Best ~
Fatawa
The following are the verdits of some of the highest ranking and most widely respected Shia
scholars on the issue of blood mourning rituals such as Tatbir and Zanjeer:
Grand Ayatullah Khoei
“If blood matam and hitting oneself with chains, which are practiced in Muharram, cause serious
harm, or harm or ridicule the religion and sect then it is impermissible.”
Al-Masa‟il al-Shar‟iyah, istifta‟at Imam Khoei, al-Ibadat and al-Tariq al-Najah, v.2, p.445
Question:
During the days of Muharram particularly on Ashurah, the Shiah people hurt their backs with
“Qameh” or chain, which is a bunch of small chains. Each chain is about 16 to 18 cm long. Each
chain has a sharp small knife fixed in it. These people take off their shirts, and start hitting this
“Qameh” on their back continuously for sometime, whilst saying, “Ya Hussain”. As a result their
body bleeds very badly. Even their slacks or shalwars become wet with blood.
Regarding this action we have some questions as follows:
(a) What is the order of the shariah about hitting (with) such “Qameh” or chains? Please explain
in detail.
Answer:
Bisimihi Taala. This action has not been mentioned anywhere in the Holy Shariah. Not only that,
but in any case it causes damage and becomes a source of mockery for the others, it is haraam.
(b) Some people later on go and offer the prayer in the same clothes soaked with their blood. If
someone raises any objection, they answer that this blood which has been shed in the name of
Hazrat Imam Hussain (a) thorough the chain or qameh is not najis (ritually impure). Therefore
there is no problem in reciting the prayer with this blood. It is humbly requested to your honour
to explain the order of the shariah in extensive detail on this matter.
Answer:
Bismihi Taaala. As far as the taharat (purity) is concerned, this type of blood is not exempted,
but it is just like the other blood of human beings in general and it does not make any difference.
Stamped: 18th Jumādā al-Ūlā 1409 AH. Ayatullah Khoei.
Click here to see the scanned image of the fatwa with the seal of the Ayatullah
Question:
“Hitting (one‟s self) with chains and tatbir are from the rituals that we witness during the month
of (Muharram). What is the ruling in the case of this action being harmful to the self along with
bringing criticisms of others (towards the sect)?”
Answer:
“It is impermissible if it necessitates considerable harm, or entails degradation and humiliation.”
Source: Sirat al-Najat, v. 2, Q 1404
Grand Ayatullah Sistani
Question:
I want to know the status of beating our backs with knives (Zanjeer) on the day of Ashura? What
is it‟s status in our Fiqh?
Answer:
The philosophy of mourning during „Ashura‟, is to respect the symbols of religion and remember
the suffering of Imam Hussain, his companions, and his uprising to defend Islam and prevent the
destruction of the religion by the Bani Umayyad dynasty. These rites must be done in such a way
that in addition to serving that purpose, it draws the attention of others to these lofty goals. So
those actions which are not understandable and cause misunderstandings and contempt for the
religion must be avoided.
Click here to see a stamped fatwa with a similar reply.
The following question was sent to the liaison office of Ayatullah Sistani in London (najaf.org):
Question:
“Please tell me if cutting yourself in muharram for Imam Husayn (a) is haraam or not.”
Answer:
“Reviving Hussaini traditions is Mustahab but one is not allowed to Harm the body or the noble
reputation of the Faith.”
The obligation of following the Hakim in issues such as this one. The Hakim in our era is
Ayatullah Khamenei:
Question:
“Are the ahkam wila‟iya (orders of the juristic authority) of the Wali Faqih implemented upon all
the Muslims globally or is it specific to the area of his authority?”
Answer:
“The Hukm of the Mujtahid who fulfilled the criteria and is accepted by the general masses, is
implemented without any bounds in what is related to ordaining society unless his mistake
becomes apparent and was contrary to what is certainly proven from the Qur‟an and Sunnah.”
Fatwa number 134
“It is not permissible to abrogate/break the hukm (order/command/rule) of the (religious)
governor/ruler (hakim), who meets all the necessary criterion (for governance/ruling), even by
another mujtahid, except if it (the hukm) is contrary to what has been proven, with certainty, by
the Qur‟an and Sunnah.”
Minhaj al-Saleheen V. 1 page 15
Grand Ayatullah Abul Hassan Esfahani
Ayatullah Esfahani (1860–1946) was the highest ranking Shia jurist and the sole Marja of his
time. He openly supported the stance of Ayatullah Muhsin Al-Amin on this issue.
“The usage of swords, chains, drums, horns and the likes today, which have become common in
mourning ceremonies on Ashura, is definitely forbidden and against religious doctrine.”
Dayrah al-Ma”arif Tashayu‟, v.2, p.531; A‟yan al-Shia, v.10, p.378; Professor Hassan Shabir,
Tarikh Iraq Mu‟asir, v.2, p.340
Grand Ayatullah Muhsin Al-Amin Al-Amuli
Ayatullah Muhsin Al-Amin (~1868-1952), was one of the greatest scholars of his time. He is
known for his biographical encyclopaedia, Ayan Al-Shi‟ah (62 volumes) and for his very strong
opposition to blood shedding rituals. He is known to have boycotted meetings where they were
performed.
He wrote the book “Al-Majalis Al-Saniya” (1928) in which he said: “And what some people do
injuring themselves with swords and hitting themselves in a way that harms them is from the
encouragement of Shaytan”.
In 1927 he wrote “Rissalat Al-Tanzih” specifically to prove the prohibition of blood rituals and
he declared them to be innovations (bid‟ah). In it he wrote: “It is from the saddening things…
using drums and flutes, and cutting the heads in a way that show the Shia in a barbaric way and
make the others mock them… and on top of that (they) consider it a kind of worship and attribute
it to the purified Ahlubayt (a).”
During his era, Ayatullah Muhsin Al-Amin‟s position against blood flagellation was supported
by a number of other scholars including: Ayatullah Abul Hassan Esfahani, Sayyid Muhammad
Mahdi Al-Qazwini, Abd al-Karim Al-Jazairi, Shaikh Ali Al-Qummi, Shaikh Jafar Al-Budairi &
Sheikh Mahdi Al-Hajjar.
Grand Ayatullah Khomeini
Ayatullah Khomeini was known for his very strong attachment to the remembrance of the
tragedy of Karbala. He used the struggle of Imam Hussain (a) to inspire the Shia of Iran to revolt
against the oppressive Shah (the Iranian uprisings began on Ashura). He would always remind
people to involve themselves in mourning for Imam Hussain (a) and asked them to put a great
deal of emphasis on the more natural mourning ceremonies. However he was not in favour of
blood flagellation and other misguided practices.
His responses when asked about hitting oneself with blades:
“You want to do something for God, but in situations where your actions might harm Islam,
refraining is best. Instead participate in chest beating processions endeavour to hold these events
with greater glory.”
“In the current situation they are to refrain from blade beating. Passion plays are permitted as
long as they do not include the forbidden practices and do not bring disrepute to religion.
Reciting of the tragedies of the “master of the unjustly treated” (Imam Hussain (a)) is the noblest
and most recommended (of actions) on this occasion.”
“Mourning and chest beating for the “unjustly treated” (the victims of the tragedy of Karbala) is
amongst the best of religious practices, but the participants must exert due diligence to avoid
wounds and the flowing of blood. If such actions bring about disrepute to the religion then they
are forbidden. At any rate it is reccomended that the participants refrain from such actions.”
Click here to see these rulings with the official stamp.
“In his name, the Most High. Do not perform blood matam or the likes in the present state. If it
does not include forbidden actions or defamation of the religion than there is no problem.
Although, reciting poetry is better and mourning the Sayyid of the Oppressed is of the best forms
of worship.”
Istifta‟at Imam, v.3, miscellaneous questions, question 37.
“I should speak here about the gatherings and memorial ceremonies that are held in the name of
Imam Hussain Ibn Ali (a), neither us nor (other) religious persons say that everything done by
anybody is correct and good. Many times some of the grand scholars considered these things
deviated and bad and they forbade them. We all know that in the last 20 years and so the
respected scholar Hajj Sheikh Abdul Kareem Al-Haeri Al-Yazdi (q), who was among the
eminent Shia scholars, forbade the Shia from acting out the events and persons of Ashura, and he
replaced them with a gathering for mourning and elegies, and this is what the other scholars do
with the actions that contradict with the religious rules and they still forbid it until now.”
“Nahdat Ashura”, page 110-111.
“You should know that in order to preserve your progress then you should preserve these rituals,
and of course if there are deviated and wrong actions done by some people who are not
informed, then these actions should be stopped. But the mourning ceremonies and the
processions should remain strong.”
“Nahdat Ashura”, page page 112.
Ayatullah Mutahhari
“Blood matam in its present form does not have a rational or religious basis. It is a clear instance
of deviation. At least, in the present day it causes Shi‟ism to be questioned. Activities that do not
have any relation to the goals of Imam Husayn (a) are razors, blades and locks. Striking the head
with a blade is the same. This is a mistake. Some people take blades and strike their heads
making blood flow – for what? This action is not mourning.”
Howzah va Ruhaniyat, v.3
In his book “Al Malahama Al-Husainiya”, Ayatullah Mutahhari adopts Ayatullah Muhsin AlAmin‟s opnion.
Grand Ayatullah Muhammad Baqir Al-Sadr
Ayatullah Al-Sadr speaking about the commemoration of the tragedy of Karbala:
“the commemoration is a thorn in the eyes of the tyrants, and these rituals have implanted in the
hearts of the generations the love of Imam Hussain(a.s.) and the love of Islam, therefore we
should preserve them although some of them need polish and modification.”
“Al-Shaheed Al-Sadr”, Shaykh Muhammad Rida Al-Numani (a very close student of the
sayyid), Published Qom.
Grand Ayatullah Khamenei
Ayatullah Khamenei, in his position as the Hakim Al-Shari‟i has given a Hukm forbidding blood
flagellation. A hukm is binding on all Muslims, unlike a fatwa.
Question 1450:
Is hitting oneself with swords halal if it is done in secret? Or is your fatwa in this regard
universal?
Answer:
In addition to the fact that it is not held in the common view as manifestations of mourning and
grief and it has no precedent at the lifetime of the Imams (a.s.) and even after that and we have
not received any tradition quoted from the Infallibles (a.s.) about any support for this act, be it
privately or publicly, this practice would, at the present time, give others a bad image of our
school of thought. Therefore, there is no way that it can be considered permissible.
Question 1449:
In commemorating the martyrdom of Imam Husayn (a.s.) on the tenth of Muharram, some
people hit themselves with a machete, or walk bare-footed on fire. Such actions defame Shi„ism
and put it in a bad light, if not undermine it. They cause bodily and spiritual harms on these
doing it as well. What is your opinion in this matter?
Answer:
Any practice that causes bodily harm, or leads to defaming the faith, is haram. Accordingly, the
believers have to steer clear of it. There is no doubt that many of these practices besmirch the
image of Ahlul Bayt‟s (a.s.) School of Thought which is the worst damage and loss.
Question 1451:
What is the shar„i criterion in determining physical or psychological damage?
Answer:
The criterion is noticeable and considerable harm judged by common sense.
Practical Laws of Islam.
“Blood matam is a part of the culture that was made up. It is an issue that has no relation to
religion and, without doubt, Allah is not happy with it.”
“It is an incorrect action which some people perform – taking a blade in one‟s hand and hitting
themselves on the head with it spilling their blood. What do they do this for? How is this action
considered mourning? Of course, hitting one‟s head with their hands is a form of mourning. You
have seen over and over again, a person who has had something bad happen to them, hit
themselves on their head and chest. This is a normal sign of mourning. But, have you ever seen a
person who has had something bad happen to their most loved (ones) hit themselves on the head
with a sword until blood flows down? How is this action considered mourning?”
A speech given to scholars of Kahgiluyeh and Bavir Ahmad, Muharram, 1372
Grand Ayatullah Muhammad Hussain Kashif Al-Ghita
Ayatullah Muhammad Hussain Kashif Al-Ghita (d. 1954) was one of the greatest scholars of his
time.
“If we want to act in accordance to jurisprudential principles and the derivation of religious
rulings regarding the issue of mourning by hitting the face and other practices like blood matam
(which are prevalent in the modern age) we will not find anything except forbiddance. We will
not have any choice in issuing a verdict stating that these actions are forbidden. The reason is
that there have been no exceptions to the principles of the forbiddance of causing harm to ones
body or endangering the life of a human in this regard. Therefore, there is no reason for these
actions to have any other ruling than forbiddance. But, most of the people who perform such
actions do so more to show themselves off or to be fanatic; they do not perform such actions with
pure intentions. This, in itself, is problematic; rather it is also forbidden because of some reasons
involved with the age and the location as well.”
Al-Firdus al-Ala‟, p.19-22
Grand Ayatullah Lankarani
Q4: I have a question about blood matam or what is known as Qama zani or Tatbir? What is your
ruling about using blades, knives, swords and spilling blood during mourning rituals? Is it
permissible?
A4: It is necessary to act during Muharram rituals in such manner that it attracts others to the
Imam Husain and his holy objective. So it is advisable to narrate the history of Ashura, cry, beat
the chest and hold lamentation ceremonies, so it will cause Islam to be disseminated and the
memory of those devotions to be revived. But to wound oneself with a poniard or a knife or
sword which has no rational basis and justification for Islam‟s foes will play a negative role;
therefore, it is necessary for the Shiites believing in Imam Hussein‟s school to avoid it.
Q&A section at the bottom of the home page.
“Keeping in mind the interest that has been seen throughout the world about Islam and Shiaism
after the victory of the Islamic revolution in Iran, and keeping in mind that Islamic Iran has been
considered throughout the world as the „mother of the Islamic world,‟ and keeping in mind that
the actions of the Iranian nation are taken as a role model for Islam, it is necessary, while
mourning for the Master of the Martyrs, Abi Abdullah al-Husayn (as), to act in such a way that
more interest and a stronger love in that personality and his holy mission will occur. It is clear
that in this situation blood matam does not play this role; rather it has a negative effect because it
cannot be accepted and has no form of proof to be understood by its opponents. Therefore, it is
necessary for the Shia‟s who love Imam Husayn‟s (as) school of thought to refrain from it. If one
had an oath in this regard, the oath would not have the conditions of a correct oath.”
Jama‟ al-Masa‟il, issue 2173.
“Moreover, the use of cutting tools for lamentation is not considered a customary means/method
for mourning.”
Email answer [#838505], Date: Wed, 24 Nov 2004
Grand Ayatullah Makarem Shirazi
“The mourning congregations have to do their best to hold this ceremony as magnificent as
possible, they should not permit anyone to do some acts which vilify the religion and give
pretext to the enemies using the name of mourning congregation, acts like using music
instruments, striking heads by sword, etc. although some people do these acts due to their
passion toward imam Husain (a), but they should express this passion in a way that is acceptable
and admitted by Imam Mahdi (a).”
source
Grand Ayatullah Jawad Tabrizi
“Mourning the five people of the cloak is of the most important signs of religion and the secret to
the survival of the Shia. But, it is necessary for our dear mourners to refrain from actions which
defame the religion and are misused by the enemies of Islam.”
Istafta‟at, question 2003, 2012, 2014
Question:
“Hitting (one‟s self) with chains and tatbir are from the signs/rituals that we witness during the
month of (Muharram). What is the ruling in the case of this action being harmful to the self along
with bringing criticisms of others (towards the sect)?”
Answer:
“The inclusion of the aforementioned (acts) under the category of recommended grief for what
occurred to the Master of Martyrs is problematic/doubtful.”
Source: Sirat al-Najat, v. 2, Q 1404
Grand Ayatullah Basheer Hussain Al-Najafi
Question:
“Is it permissable to do qama and zanjeer zani hitting yourself with sword and knives?”
Answer:
“Bismahe Subhana
It is permitted unless Mawla Imam Hussain‟s (as) and the Ahl-ul-Bayt‟s persecution are
considered as propaganda or if he is not allowed by his doctor because it might result in death or
losing of a body part. Matam-qama or matam-zanjeer should not be done if he is settled in a part
of the world where people due to their ignorance or lack of knowledge about Imam Hussain (as)
after watching such matam are turned away from Imam Hussain (as). Therefore it should be
avoided in front of such people.
Allah Knows Better.”
Source.
Grand Ayatullah Muhammad Ibrahim Jannaati
“One of the practices that is against religious rules in some of the mourning ceremonies is
Qameh-Zani (drawing blood through cutting one‟s scalp with a machete), a practice which is
against reason and against the manner practiced by the imams. This practice in no way can be
considered among the authentic religious rituals.”
“Imam Khomeini and the Culture of Ashura”, 1995, page 66.
“Refrain from performing these actions which are inappropriate, cause harm to the religion, and
are imbalanced and superstitious. They have no jurisprudential foundations and cause the face of
Islam and Shiaism to become damaged.”
Grand Ayatullah Kadhim Al-Haeri
“We have witnessed that blood matam and the likes have caused the face of Islam and Shiaism to
be destroyed. The disbelieving enemy in our time uses such actions to attack us; to introduce our
religion as a superstitious, barbaric religion.”
“Secondly, regardless whether or not we have the same view of blood matam, it is necessary to
obey the commands of the Wali al-Faqih, Ayatollah Khamenei, in this regard. The reason behind
this is that he has taken a clear stance in this regard and has not left any room for disobedience. It
is obligatory on all Muslims to obey his commands; those who agree with his verdict or perform
taqlid to him and those who do not agree with him on this verdict or perform taqlid to someone
else. In any case, it is obligatory on all Muslims to follow him because he is the Wali al-Faqih.”
http://www.alhaeri.co/
Grand Ayatullah Mazaheri
Question:
“What jurisprudential ruling does blood matam have?”
Answer:
“Everyone must refrain from this action because the Wali al-Faqih forbids it – even if they
follow someone who permits it.”
www.almazaheri.ir
Grand Ayatullah Moslem Malakouti
“The mourning sessions of the Master of the Martyrs, the grandson of the Noble Prophet (s) must
be conducted in a method suitable to the Imam (a). It should not cause harm or weaken Islam or
the Shia sect; rather, like his movement, it should cause the survival of Islam and Muslims; it
should be a source of pride for them being free from all forms of innovation and superstition.”
Grand Ayatullah Noori Hamedani
“The school of thought of the Master of the Martyrs, Abi Abdullah al-Husayn (as) is a school of
enjoining the good and forbidding the evil, a school of raising Islamic merits. The history of
Ashura which moves people has been the source of energy for all movements against oppression.
The reason behind this is it „boils the blood‟ of the lovers of this school of thought, especially in
the present condition where the enemy has been slapped by Islam and its illegitimate benefits
have been taken away. Therefore, it is necessary for the mourning sessions to be conducted in a
beautiful way; that is a way that is in congruence with Islamic logic. Respected mourners must,
instead of hitting their heads with a blade, think about hitting the enemy‟s head who is occupying
and weakening them, who is usurping their benefits and putting their Islam in danger on a daily
basis.”
Istifta‟at, v.2, p.597
Ayatullah Salehi Mazandarani
“There are no rational or lexical proofs, nor are there any principles, that can support blood
matam in the mourning sessions of the leader of the martyrs, Imam Husayn (a), being
permissible, let alone recommended. Furthermore, the principles and secondary rulings testify to
its forbiddance. Therefore it is necessary to refrain from it.”
Ayatullah Jawadi Amuli
“Something that causes defamation to the religion and destroys the respect of the mourners is
impermissible. It is expected for people to refrain from blood matam and the likes.”
Ayatullah Ibrahim Amini
“Taking into account that the above issue has not been established religiously and it causes
defamation to the Shia school in the present age it is necessary for the mourners of Imam Husayn
(as) to refrain from it. Mourning for the Leader of the Martyrs, Aba Abdullah al-Husayn (as) is a
form of worship that gets one close to Allah, the glorified, and the infallible Imams (as).
Therefore, in this issue there is emphasis; moreover, it is obligatory for the lovers of the Ahl alBayt to refrain from performing the above mentioned action. The reason behind this is, firstly
this action is not considered an act of mourning in the common view and it is only recommended
if it is considered that. Secondly, in the present age, this action is considered superstitious and
causes defamation to the Shia school.”
“Thirdly, Ayatollah Khamenei strongly forbids such actions and it is necessary for all Muslims
and followers of the Wali al-Faqih to obey him and disobeying him is forbidden. Therefore, it is
expected from all Shias in mourning sessions to refrain from these actions. (May) Allah, make us
amongst the true followers of Imam Hussayn (a).”
Ayatullah Ali Meshkini
“Mourning for that holy personality is a political action; therefore, it must not be mixed with
actions that would lessen its political effect, that would be considered superstitious, or that would
defame Islam. Even if the person performing blood matam does not have the intention of
harming Islam it is still an innovation and forbidden.”
“After accepting what was mentioned, it is problematic according to religious sources; some
have even considered it forbidden in and of itself. Muslims must refrain from bringing this into
mourning sessions for Hussain (as), which is a form of worship.”
Ayatullah Muhammad Wa’id Zadeh Khurasani
“One of the duties of ulama is to stop the intrusion of innovations and deviations in the domain
of religion. Among the obvious deviations is the practice of qameh-zani (striking one‟s head with
a dagger) in mourning ceremonies for Imam Husayn (A) and qufl-zani (placing a padlock on
their bodies) both historic and as a forthright way of confronting of an Imam with the intention
of fulfilment of a prayer and removing it on its fulfilment) witnessed during the commemoration
of Imam Husayn‟s (A) martyrdom. The Shi‟ah ulama, well meaning people and reformers have
been distressed about this obvious innovation (bid‟at).”
“Imam Khomeini and the Culture of Ashura”, 1995, page 140.
Ayatullah Ali Rasti Kashani
“Mourning for Abi Abdullah al-Husayn, the Master of the Martyrs (a), is of the best methods of
seeking proximity to Allah and renewing one‟s life and Islam. It is upon the Muslims to hold
these ceremonies in a grand fashion and to refrain from committing any action which harms
Islam or helps the enemies of Islam.”
“It is obligatory on all Muslims to refrain from such actions and to follow the leadership which
will make the enemies of Islam loose hope in harming Islam.”
Shaykh Muhammad Al-Tijani Al-Samawi
Shaykh Al-Tijani is the famous author of the book “Then I was Guided”, in which he describes
his conversion from Sunni Islam to Shia Islam.
“As for self-flagellation, it is not one of the doctrines of the Shi`as, nor is it a part of their creed.
Rather, it is what some commoners do, and Shi`as are not the only ones who practice it. There
are some Sunnis, particularly those who follow the [sufi] Aysawi tareeqa, which is well known
throughout all of north Africa, who practice rituals more damaging to Islam‟s image than what
some Shi`as do. Yet by practicing them they do not express their grief for the tragedy that befell
Imam al-Husayn, nor for the suffering of Ahl al-Bayt, peace be upon them.
We agree with the author‟s statement in his book in this regard, and we would like to work with
him to remove this phenomenon from all Muslim lands. There are many sincere Shi`a scholars
who prohibit such an abomination and try hard to put an end to it, as al-Musawi himself admits.”
Source
Ayatullah Hassan Tehrani
“In the present conditions, the issue that was mentioned causes harm to the Shia sect and is
impermissible. Also, obeying the hukm of the Wali al-Faqih in this matter is necessary.”
Ayatullah Muhammad Abtahi
“One must refrain from committing actions that cause harm to the religion and it is obligatory to
obey the commands of the Wali al-Faqih.”
Ayatullah Ustadi
“In accordance with what the Wali al-Faqih said, it is necessary for those who want to hold
mourning sessions for Abi Abdullah al-Hussayn (a) to use methods which glorify divine symbols
and to refrain from using actions which, in his words, cause harm to the religion. With hope that
everyone fall‟s under the leader of the martyr‟s (a) grace.”
Ayatollah Ahmadi Miyanji
“An action which causes harm to the religion is impermissible. In addition, after the hukm by the
supreme leader, there is no more room for questions; it is obligatory to obey his order.”
“An action with causes harm to the religion is impermissible.”
Ayatullah Muhammadi Gilani
“Whatever causes harm to Islam is definitely forbidden, especially when the Wali al-Faqih also
forbids it. It obligatory for all to obey the command.”
Ayatullah Mahmoud Shahroudi
Speaking about how mourning activities must be performed:
“In his name, the Most High… But, there are three conditions that must be followed in regards to
how they are performed:
2. That which does not cause harm to the religion and the Shia sect, or the Islamic society, or the
Islamic republic. The reason is that if harm is caused to any one of these it would be of the
greatest sin. Specifying this matter is in the hands of the Wali al-Faqih. This means that if the
Wali al-Faqih specifies this matter in special circumstances in that an action is against the good
nature of the Islamic society or causes harm to the religion of the Islamic republic and because of
this forbids that action – it would be obligatory for all to obey him. In this case no mukhallaf can
act in accordance to his own opinion.”
Ayatullah Abbas Mafuzi
“One must refrain from that which causes harm to the religion and obeying the Wali al-Faqih is
necessary.”
Ayatullah Shar’i
“The Wali al-Faqih, Ayatollah Khamenei, considers the Ashura movement to be one of the
strongest weapons for Shiism. It has been established in history and traditions have been narrated
by the infallibles (a) which state that mourning the Master of the Martyrs is of the best forms of
worship. There has been strong emphasis on it. He states that cultural Ashura movements must
depict and strengthen the message of jihad and self-sacrifice in Islam and in this sect. Blood
matam is an action that is not in congruence with the principle purposes of this movement. They
cause harm to the Ashura movement. Therefore, it is obligatory on all Muslims to obey the
orders and hukms of the Wali al-Faqih of the Islamic world. It is self-evident that taking this
lightly and not obeying it will anger Allah.”
Ayatollah Muqtada’i
“By specifying the situation and announcing the hukm forbidding blood matam, for example that
which was issued by the wali al-faqih, Ayatollah Khamenei, it becomes obligatory on all
Muslims to obey this ruling; disobeying it is forbidden.”
Ayatullah Muhammad Yazdi
“It is necessary for everyone to obey the hukm of the Wali al-Faqih. Disobeying it is a sin and
will have different punishments. Many of the mentioned items are clearly against the religion
and are forbidden, and some of them cause harm to Islam. In addition to this, obeying the hukm
of the Wali al-Faqih, Sayyid Ali Khamenei, is obligatory on all and disobeying it is a sin and will
have different punishments. No other opinion can make it permissible to disobey the hukm of the
Wali al-Faqih. The right of issuing hukms is limited to the Wali al-Faqih and a verdict (fatwa)
does not overrule a hukm.”
Ayatullah Jafar Karimi
“With the jurisprudential opinion of the Wali al-Faqih, Ayatollah Khamenei, in mind, it is
religiously forbidden and will be a cause of punishment to perform such actions which were
alluded to claiming that they are forms of mourning and by disobeying the order of the Wali alFaqih which is obligatory to follow.”
Ayatullah Muhsin Kharazi:
“In regards to what was mentioned, it is necessary and obligatory to obey the Wali al-Faqih and
the Islamic leader.”
Ayatullah Muhammad Mumin
“Obeying the hukms of the Wali al-Faqih is obligatory.”
Ayatullah Muhsin Haram Pinahi
“It is obligatory to obey the hukms of the Wali al-Faqih.”
Ayatullah Ahmad Adhari Qumi
“Disobeying the Wali al-Faqih is a great sin and causes the holy Islamic government to be
weakened. It is not obligatory to observe previous oaths; rather it is forbidden.”
Ayatullah Mussawi Tabrizi
“Mourning in the days of Muharram and Safar and keeping alive the holy mission of Hussayn
bin Ali (a) is of the best forms of worship. Any action which causes harm to Islam and the holy
mission of Aba Abdullah (a) is forbidden. Obeying the hukm of the wali al-faqih is obligatory.”