A Hidden Hand – A Critique of Blood Matam
A look into the historical, jurisprudential, and reactional aspects of blood matam in the general public and international media.
Source: Islamic Centre of England
Translated by: Hamid Hussein Waqar
Introduction
اتقوا الله و آونوا زينا و لا تكونوا شينا جروا الينا آل مودة و ادفعوا عنا آل قبيح
Imam Hassan al-Askari (as) said: `Fear Allah and be an adornment to us. Do not be a cause of shame for us. With your actions attract all forms of love towards us and distance all negative (people) from us (with your actions).`[1]
The Imams of guidance (as) expect their followers to guide all forms of love to their direction and to distance all forms of negativity from them. The heartfelt love and sincere feelings of those who love the Ahl al-Bayt (as) throughout the ages have caused the world to use our actions as a tool for understanding the large personalities of our religion. It is exactly this reason that the enemies of the Ahl al-Bayt`s school of thought are trying to find examples in our actions to show the world in order to cause the general public to hate our religious role models (as). This is why we see that most internet sites and media outlets run by the arrogant powers present pictures of Shias performing blood matam or crawling. The Shia wanted to show their affection for Imam Husayn (as) but it has been used to make Shias out to be barbaric, illogical, and violent. They also use these pictures to show that their crimes in Shia lands are committed to control and bring order to these uncivilized people.
From another side of the coin, Christian and Wahabi sites show these pictures to keep people away from even thinking about accepting the great, progressive Shia religion.
This book is the fruit of an effort in trying to understand the history and jurisprudential stances by the scholars about blood matam.
We hope that the religious insight of the mourners of Husayn (as) will bring satisfaction to Imam Zaman (aj) and help provide the groundwork for his return.
Muharram al-Haram 1429
The History of Blood Matam
1. What is blood matam?
Blood matam is an event that takes place in some Shia lands by some of the mourners of Imam Husayn (as). They are trying to imitate how Imam Husayn (as) and the martyrs of Karbala (as) were wounded and murdered by showing that they are ready to give blood and loose their heads on the Imam`s path. The people who do this wear long, white clothes (resembling a shroud) early on the day of Ashura and they cut their heads causing blood to flow onto their faces and clothes. Some people make vows at this time; some people even make vows regarding their infants and cut their heads with razors until blood flows.
The following is a quote from the book The Tragedy of Karbala which characterizes the scene of blood matam in Kazimayn:
`The day of Ashura is a day of mourning in most of the cities and villages of Iraq; Tears and black flags are seen throughout the country – but only the white shrouds stained with blood of those who perfomed blood matam are seen. These are people who while chanting that they are giving everything to Husayn (as) cut their shaved heads, sometimes deeply, with knives and swords. Their oval-shaped processions pass through the streets of Kazimayn to the Haram. Shouting: `Haydar…Haydar` they reach the Haram and strike their heads organized by drum beats. Sometimes these strikes are so severe that their heads split open and blood flows like crazy. Sometimes people loose consciousness and fall to the ground and sometimes they even die from the severity of the blows.
The scene of people with their heads split open creates such a barbaric and devastating display that the onlookers become disgusted. Blood flows with the first blow – but people get so caught up in the moment that they powerfully strike their heads so that more blood will flow. Some people strike their heads with buckets so that the danger lessons. Immediately after the procession those who performed blood matam go to public showers and in ancient, cultural methods wrap up their wounds. The mourning groups prepare all of the necessary tools and clothing for blood matam. Other expenses for the poets, reciters, and speakers are also paid for by the mourning groups.`[2]
Blood matam, just like Karbala plays, has been a disputed issue amongst the scholars and their followers for many years. The scholars have issued supporting evidence for the permission or forbiddance of it.
2. The advent of blood matam
There are differences of opinion as to when blood matam started.[3] 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.[4] 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.[5]
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.`[6]
A report by English sources covering Ashura in Najaf in the year 1919 shows that 100 Turkish Shias performed blood matam that year.[7]
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 few Turkish 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 Husayn (as). Some of them would slightly injure themselves while listening to the poems in order to try to feel what Imam Husayn 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 effect [8] – in such a way that the number of mourning groups tripled.` [9]
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 Husayn (as) – about blood matam which he says was not normally practiced in Najaf or Karbala when he was young.[10] 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 Husayn (as) they would strike their heads with special swords.[11]
From a historical point of view it is clear that blood matam did not come to Iran until the Safavid dynasty. There are differences of opinions as to whether it was performed in the Safavid dynasty or after it in the Qajariyah dynasty.
A. Blood Matam coming to Iran and the Fadayan Movement
The Safavid dynasty made two important steps in regards to mourning: first, they institutionalized the mourning sessions and second, they brought in new forms of mourning.[12]
In addition to adding new tools, the method of mourning was also given a new face in this period. Some of the new methods have been described as: cutting oneself with a razor, hitting oneself with a padlock, hitting oneself with a stone, cutting one`s head with a blade.[13]
Professor Yusufi Gharavi said in this regard: `From a historical point of view it seems that the cutting of one`s head in mourning started at the same time as the Safavid dynasty. It was definitely not seen before this time period. But, I have not reached certainty in whether it was prevalent before or after the Uthamanis.
It is normal for governments to learn from each other. The Uthmanis had a group called the Fadayan and so did the Savafids. This was similar to the Al-buyeh that was found in Baghdad in the third and fourth centuries.
Usually their first lines of mourning consisted of their military. A command was given to the military to perform the mourning processions in an organized way. The Safavid dynasty repeated this action when they came to power. One segment of the Fadayan was the Qazalbash Tribe in the Safavid dynasty. They would shave their heads to show their commitment to serve. Nasrullah Falsafi in his book Tarikh Shah Abbas Kabir (a five volume work that is the most precise and thorough history book of the era) goes into detail about the Fadayan group. It has been mentioned that they would eat the meat of various animals, including snakes, in their training – this is still normal in some armies of the world.
As an example, there was a Fadayi group in Sadam`s army that would eat in the same way. In short, the Fadayan`s of the Safavid dynasty would come out with swords in their hands on Ashura with the intention of feeling what the companions of Husayn (as) felt. They said that they would create the same atmosphere as was on that day when the Imam and his companions were shot with arrows – they wanted to show that they are on Imam Husayn`s path and that they are willing to give their necks for it. This was the start of blood matam.`[14]
The society in that time did not pay attention to the scholars who opposed this movement until such a scholar as Muqqadas Ardibili, who opposed such actions in the mourning of Imam Husayn (as), was disregarded by the society:[15]
`Mirza Abdullah Afandi, a Shia scholar who lived at the time of Shah Sultan Husayn alluded to his opposition to this in his book Tahafah Firuziyah. According to the narration by Jasim Hassan Shabir in Irshadal-Khatib, the story is as follows: Muqaddas Ardibili came to know of some of the unsuitable actions that people performed while mourning Imam Husayn (as). He became upset and forbid people from performing these actions because they are not normal forms of mourning and they arenot found in the lives of the Ahl al-Bayt (as). People did not listen to his forbiddance; rather they progressed and became more severe in their actions. He became very upset and to show his contempt he left Ardibil for one of the surrounding villages so that he would not hear people mourn the way that they were mourning.[16]
B. The popularity of blood matam in the Qajar dynasty
These forms (cutting the head with blades or razors) of mourning became official in the Qajar dynasty. The popularity preceded the Qajar dynasty by a few years but it was taken to new levels in this time period.[17]
Benjamin, America`s ambassador during the reign of Nasir al-Din Shah, described blood matam in his memoirs as follows: `I was in Tehran in 1884. Processions went through the streets showing severe emotion as never before. Suddenly, men wearing white clothes with knives presented themselves and passionately struck their heads with knives. Blood flowed from the cuts they made and their knives until they were covered with blood. It was a horrendous scene which I can never forget. Some of these people in the processions became so exited or lost so much blood that they lost consciousness and fell on the ground. It is possible that they would have died if they were not treated immediately.`[18]
It must be said that speakers of that time such as Akhund Mulla-Agha bin Abid Shirvani (commonly known as Fazil Darbandi) in his book Aksir al-`Ibadat fi Asrar al-Sahadat brought as much fakeness and superstition into mourning sessions as made them popular.[19]
There were scholars of that time, such as Sayyid Muhsin Amin Amuli who stated that blood matam was religiously forbidden and satanic. But, people rose up in opposition to them and they were faced with the general public`s fanaticism because of the popularity that blood matam found.
These forms of opposition to blood matam not only did not have an effect, they actually caused friction between scholars against blood matam and the general public along with the few scholars who supported it.[20 ] This reached such a level that Sayyid Muhsin Amin Amuli was slandered – it was said that he wanted to change prophetic narrations and prevent religious activity.[21]
Chapter 2:
A historical movement against deviant mourning by the scholars.
The Noble Prophet (s) said: `People of justice must take on the responsibility of protecting the religion in all ages. They must keep the religion pure of false explanations, distortions, and lies just as the Iron worker keeps Iron pure from any additional substance.` [22]
Establishing mourning sessions of the Ahl al-Bayt (as) is one of the most effective methods of preserving their school of thought. Therefore, scholars have given a high level of importance to the preservation of these sessions. They also tried to keep them pure of all forms of deviance and fanaticism. This sensitive issue has been paid attention to by the religious seminaries of the modern age as well. The scholars with foresight have done their part in trying to save these processions from the ignorance of the general public and the plans of the enemies.[23]
There is opposition of scholars in the modern age to these forms of deviance. They can be discussed in two stages:
1. The first wave: Allamah Sayyid Muhsin Amin (r)`s opposition to deviant practices in mourning sessions and Sayyid Abu al-Hassan Isfahani (q)`s support of the Tanziyah movement.
2. The second wave: Imam Khomeini (q)`s opposition to blood matam.
1. The first wave: Allamah Sayyid Muhsin Amin (r)`s opposition to deviant practices in mourning sessions and Sayyid Abu al-Hassan Isfahani (q)`s support of the Tanziyah movement.
The late Allamah Sayyid Muhsin Amin in his book al-Tanziyah li-Amal al-Shia proved with evidence that blood matam along with some other actions that are popular in the mourning of Imam Husayn (as) not only do not have any reward; rather they are forbidden in religious law. The publication of this work, which was published with the goal of purifying the religion from these innovations, was reacted to so severely by the general public that some of his friends warned him of a mass uprising. He said in this regard: `Some people rose up against this book and caused disruption. They made ignorant people emotional. They told the ignorant masses that so and so forbid the mourning of Imam Husayn (as). In addition to this they accused me of leaving the religion.`[24 ]
There was so much propagation against the Syrian scholar that even some people who were labeled religious and frequented his own mosques said that he was misguided. Some people designated their homes and collected money in the name of a holy war against Sayyid Muhsin. [25]
But, since the Sayyid was in the right, he eventually prevailed. A little bit after this, Ayatollah Sayyid Abu al-Hassan Isfahani, who was the only marja` of his time, issued a verdict in support of Amin Amuli and his awakening book. He clearly stated: `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.`[26]
This verdict also caused division and severe outrage. Some people highly criticized the advice that Ayatollah Isfahani would give in his speeches. They would even curse him. But, he never rescinded his verdict or belief.
Ayatollah Sayyid Mahdi Qazwini also stood up in support of Allamah Sayyid Muhsin Amin in Basrah. He wrote against blood matam in his own books. He believed that using metal (chains and sharp objects) in mourning sessions came into existence about a century ago by people who did not know much about religious law.
Sayyid Hassan Amin, Allamah Sayyid Muhsin Amin`s son, gave an interesting report in this regard: `Grand scholars such as Sayyid Abu-al-Hassan Isfahani and Shaykh Abdul-Karim Jaza`iri, as well as famous mystics supported him (his father) on this issue. As an example, the late Shaykh Ali Qumi who was famous as being a Gnostic and Shaykh Jafar
Badiri divided this verdict into two groups: the group that was called the Ummawis were those who supported the late Amin and the group that was called the Alawis was the group who opposed him.
The late Amin wanted to travel to Iraq a year after all of this commotion was started. Many of his friends told him not to go to Najaf but he went anyways.
Jafar al-Khalili in his book Hakidha `Araftahum writes: `Najaf came to greet him outside of the city. Abu al-Hassan Isfahani was at the forefront of the greeting party.` Khalili added that he saw people and listed their names.` The Sayyid said: `I forgave all of you, accept those of you who incited the people without knowledge.`
2. The second wave: Imam Khomeini (q)`s opposition to blood
matam.
After the victory of the Islamic Revolution, everything was affected by elites in Iran. They opposed the `cultural` way of mourning Husayn. The one who established the Islamic republic seriously stood up to this form of thought and, in a few speeches, spoke about how the mourning sessions of Husayn saved Shia Islam. He said that the mourning sessions must be performed in the `cultural` fashion .[27]
He issued a verdict about the forbiddance of blood matam and Karbala plays making their permissibility conditional on them not harming Islam. He issued this verdict after the scenes of bodily injury in mourning sessions of Imam Husayn (as) increased and the possibility of the enemy misusing them was there.
After these steps were taken by Imam Khomeini (q), Ayatollah Shahid Sayyid Muhammad Baqir Sadr (q) [28 ] and Ayatollah Shahid Murtaza Mutahari, as well as a group of scholars with foresight, supported this ruling and condemned blood matam.
Shahid Mutahari mentions the history of how blood matam entered Iran: `Blood matam and raising drums entered Iran from the orthodox Ghafghaz. The people ran towards it like lightning because their minds were prepared to accept it.`
Shahid Ayatollah Mutahari mentioned this discussion in his book Howza va Ruhaniat: `Blood matam in its present form has not rational or religious backing. It is a clear instance of deviation. At least, in the present day it causes Shiaism to be questioned. Programs that do not have any relation to the goals of Imam Husayn (as) 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.[29 ]
Shahid Sayyid Abdul-Karim Hashimi-Nejad [30] wrote about the bad effects of blood matam on the Shia faith: `If mourning for Husayn bin Ali (as) is performed correctly, in addition to its Islamic and spiritual merits, it stems from the rational human sense of supporting the oppressed. But, unfortunately, sometimes actions are committed in this holy time which cause humiliation in this world – actions which are not understood from an Islamic or rational standpoint. The example of blood matam must be given. This unfortunate action cannot be explained by any principle and is used as a strong weapon by the enemies from within and without the country.`
The author of Daghl va Qalamhaye Shumi was politically active in Iran for many years and polluted the minds of unaware people regarding Islam and its high principles. He misrepresented these kind of actions that Shia`s commit in the name of religion. In his writings, which are full of hatred towards Islam and Shiaism, he introduces these actions as religious orders. Under these discussions he lets his feelings about Islam be known.
He presents this religion as false and irrational by saying that these actions are part of Islam.
If, in an Islamic country, the issue of blood matam and the likes are misused by the enemies against Islam, outside the country it should not be surprising how they would present Islam and eastern people.
One of my friends is a university student in Germany. Last year he said that he went to see a movie and some of the culture and actions of the east were displayed; actions which try to show that they have deviant thoughts.
They showed how in India people would hold cows holy. But, when Iran`s turn came they showed blood matam.
I have another story in this regard; a German university student saw a scene of blood matam on television which was introduced by the enemy as an action that all Muslims must perform. Because of seeing this, it took him a long time to accept Islam.[31]
Chapter 3: The reason behind scholars issuing verdicts forbidding blood matam
This chapter will research the reasons behind the maraja` and other scholars issuing verdicts stating that blood matam is forbidden. Therefore, the order of verdicts is in accordance to the reasons of the verdict (written in the verdict itself), not in regards to the status of the scholar. Many other scholars have issued verdicts stating that blood matam is forbidden, but referring to them was not possible because of time constraints and an insufficient data pool.
1. Having Harm
A. Verdicts of the maraja`
Ayatollah Makarem Shirazi: `It is necessary for our dear mourners to refrain from committing actions which would cause the religion to look bad or cause an injury to their body.` www.makaremshirazi.org under the title: qamah zani Ayatollah Shaykh Muhammad Husayn Kashif al-Ghita: `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
2. Not having jurisprudential reasoning
A. Verdicts of the maraja`
Ayatollah Salihi Mazandarani: In the name of the Most Knowledgeable.
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 (as), being permissible, let alone recommended. Furthermore, the principles and secondary rulings testify to its forbiddance. Therefore it is necessary to refrain from it. Believers know that they must strike the heads of the attacking traitor and bullies.`Muharram, 1415
B. The rest of the scholars
Shahid Ayatollah Murtada Mutahari: `Blood matam in its present form does not have a rational or religious proof. It is a clear instance of deviation. At least, in the present day it causes Shiaism to be questioned. Programs that do not have any relation to the goals of Imam Husayn (as) 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.2, p.173
3. Blood Matam being an innovation
Ayatollah Ali Mishkini: `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.`
4. Obligation of obeying the hukm of the Wali al-Faqih in
regards to blood matam
A. Verdicts of the maraja`
Ayatollah Araki: `The order of the wali al-faqih in preventing superstitious actions in the mourning sessions of Muharram is obligatory to follow.`1
Ayatollah Mazaheri: `Question – What jurisprudential ruling does blood
matam have? Answer – Everyone must refrain from this action because
the wali al-faqih forbid it – even if they follow someone who permits it.`
www.almazaheri.ir
B. The rest of the scholars
Ayatollah Sayyid Kazim Ha`eri: `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.` www.alhaeri.com
5. Blood matam causing harm to the religion
A. Verdicts of the maraja`
Imam Khomeini (r): `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 defame 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
Ayatollah Khoei: `If blood matam and hitting oneself with chains which are practiced in Muharram cause serious harm or harm or ridicule the religion it is impermissible.` Al-Masa`il al-Shar`iyah, istifta`at [32]
Ayatollah Khamenei: `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 Imams (as) and even after that and we have not received any traditions quoted from the infallibles (as) about any support of this act, be it privately or publically, 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.` Ajwabah al-Istifta`at, q.1450
Ayatollah Makarem Shirazi: `It is necessary for our dear mourners to refrain from committing actions which would cause the religion to look bad or cause an injury to their body.` – www.makaremshirazi.org under the title: qamah zani
Ayatollah Hajj Shaykh 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 cause defame the religion and are misused by the enemies of Islam.` Istafta`at, question 2003, 2012, 2014
B. The rest of the scholars
Ayatollah Ali Mishkini: `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 Husayn (as) which is a form of worship.`
Ayatollah 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.`
Ayatollah 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 al-Bayt 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.`
A. That which enables the enemy to misuse it.
Ayatollah Rasti Kashani: `Mourning for Abi Abdullah al-Husayn, the Master of the Martyrs (as), 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.`
B. Illogical and unacceptable
a. Verdicts of the maraja`
Ayatollah Fadil Lankarani: `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.
Ayatollah Nouri Hamadani: `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
Chapter 4: The reason behind the wali al-faqih`s hukm
regarding blood matam
The material in this chapter is taken from the wali al-faqih, Ayatollah Khamenei`s, speeches.
`I am very upset to say that in these three, four years some actions in relation to mourning sessions in Muharram have been seen that have been incorrectly spread throughout the society. They make an action popular; an action which raises questions for whoever sees it. For example, it was a common practice for normal people in the old days to hit themselves
with locks on days of mourning. After time, scholars and large personalities forbid them from this and this incorrect culture was erased. Blood matam is just like this. Blood matam is also an incorrect action` .[33]
1. The essence of blood matam
A. Made up
`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.[34]
B. Innovation
`As much as I have thought about it, I saw that I cannot refrain from telling our dear people about this issue – blood matam – which is definitely wrong and an innovation. Do not do this; I do not accept it`.[35]
C. Harm to the Shia school
`I see how the sincerity and love that the people have for the Master of the Martyrs, Aba Abdullah al-Husayn (as) is ridiculed in the world. I see how the clear understanding of the high station of the Ahl al-Bayt (as) is put on a pedestal that is not suitable for Shias or the Imams because of some ignorant actions. I see that some actions which do not have any religious rooting are used as excuses for the enemy to portray Islam and Shiaism (I seek refuge from Allah) as a superstitious religion`. [36]
D. Superstitious and not being an instance of mourning
It is an incorrect action which some people perform – taking a blade in one`s hand and hitting themselves in the head with it spilling their blood. What do they do this for? How is this action considered mourning? Ofcourse, 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 in 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 hit themselves in the head with a sword until blood flows down? How is this action considered mourning? [37]
2. The negative effects of blood matam
A. Destroying the face of Shiaism
We must not do something which will make the superior Islamic society (the society of lovers of the Ahl al-Bayt who pride themselves with the names of Imam Zaman, Husayn bin Ali, the Commander of the Faithful) be introduced as illogical and superstitious to Muslims and non-Muslims alike. [38]
3. The need to combat blood matam
I know that some will say: `It would have been better if so and so did not mention blood matam.` They will say: `What did blood matam have to do with you? Some strike themselves; let them strike themselves.` No, one cannot remain silent in regards to this action. If they spread blood matam the way they did and continue to do so in the last four or five years after the war during the time of Imam [Khomeini] he would have definitely stood up against it [39]
A. Factors behind the spread of blood matam
This action is definitely wrong. Imam Husayn (as) does not agree with this. I do not know what type of person brought this strange and incorrect action to what part of the Islamic world and to our revolutionary society.[40]
B. The reason that previous scholars did not oppose it
The hands of previous scholars were tied up; they could not say: `This action is wrong.` Today is the day of Islamic governance; it is the day of portraying Islam.[41]
C. Explaining that the social harm of blood matam is greater than the individual harm
That which has been narrated from previous scholars (r) has not been more than this – if this action does not have a serious harm it is permissible. Is lowering the view of Shiaism in the world a serious harm? Is ridiculing the love that the Shia have for the oppressed family of the
Prophet (s), especially their unlimited love for the Master of the Martyrs (as) not a serious harm? What harm is greater than these? [42]
D. Blood matam finding popularity and showing itself in the modern age
If someone shows himself, meaning that he wants to perform blood matam, I would not approve – I say this seriously. There was a time when some people would gather in a corner and perform blood matam out of the sight of the general public. They did not show themselves as is done today. People did not care about their action being good or bad because it was only performed in a limited circle. But, if a time comes when a few thousand people want to appear in the streets of Tehran, Qom, Azerbaijan, or Khorasan and strike themselves in the head with blades or swords it would definitely be wrong. Imam Husayn (as) does not agree with this. I do not know what type of person brought this strange and incorrect action to what part of the Islamic world and to our revolutionary society.[43]
If blood matam was performed as an individual action in closed houses then the harm that would make it forbidden would only be bodily harm. But, when this action is performed in city centres, in front of the enemy`s cameras and foreigners – even in front of our youth – then the forbiddance would not only be because of personal issues; rather the harmful propagation that stems from it destroying the honour of Islam and Shiaism. This must be paid attention to. Therefore, blood matam in the open is forbidden.[44]
E. Reactions to announcing that blood matam processions are forbidden
In my opinion, blood matam was and is definitely in opposition to religion. I announced this and important people supported me. Then, we saw that people in corners acted in opposition to this. If there was no problem with blood matam, if it was not forbidden, it is not obligatory.
Why do some people have superstitious beliefs in this regard? They should know that in our world today, in the international culture of today, in the rationale of today, in our homes, in the minds of our youth, of our girls, of our boys there will be a negative reaction. These are not the words of religion for us to say that we must say them if the world accepts it or not. In the least they are problematic. [45] I spoke a few years in this place about blood matam – a clear invalid action. Important figures spoke and accepted it. Many people also accepted it. Then, I saw that noise came out of a corner saying that I am opposed to Imam Husayn (as). Is the meaning of `The Ark of Salvation and the Keys of Guidance` that we should perform actions that are definitely problematic in religious law and that have been clearly made forbidden as a secondary ruling? We have to make this clear so that the youth become more attracted to Islam.[46] One time we said something about the blood matam processions and from the corners people said that I was opposed to mourning for Imam Husayn (as). Not at all! This is not opposition to mourning; rather it is opposition to the disrespect of mourning for Imam Husayn (as).[47]
NOTE:
[1] Bihar al-Anwar, v.75, p.372
[2] Ibrahim Haydari, The Tragedy of Karbala (Tradjedi Karbala) translated into Farsi by Ali Mamouri
[3] 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 Ordibehesht 1385
[4] Abdullah Mastufi, Sharh Zendiganiye Man ya Tarikh Ijtemai va Idari Douran Ghajariyeh, v.1 -3.
[5] Ibrahim Haydari, The Tragedy of Karbala (tradjedi Karbala) translated into Farsi by Ali Mamouri,
p.475
[6] Kazem Dajili, Ashura fi al-Najaf wa Karbala, p.287; Mahmoud Darah, Jiyyat Iraqi min wara` al-
Bawabih al-Sawda`, p.24
[7] Naqash, p.269 (quoting from: Administration Report of the Shamiyya Division, Great Britain)
[8] Anytime an action is forbid with force without any kind of intellectual or cultural explanation given it will have an opposite effect.
[9] Goftegu ba Sayyid Bahr al-Ulum piramoun Azadari Husseini, Nour Magazine, number 74, January
1997
[10] Tradjedi Karbala, a conversation with Doctor Shakir Latif, 4,12,1996
[11] Talib Ali Sharqi, al-najaf al-Ashraf Adatha wa Talidha
[12] 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 Ordibehesht 1385
[13] 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 Ordibehesht 1385
[14] http://www.tebyan.net/index.aspx?pid=10281
[15] 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 Ordibehesht 1385
[16] Jasim Hassan Shabir, Irshad al-Khatib, p.47-48
[17] 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 Ordibehesht
1385
[18] Benjamin, Iran and Iranians (translated into Farsi by Muhammad Hussayn Kurdbacheh, p.284
[19] 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 Ordibehesht 1385
[20] Ibid.
[21] Allamah Sayyid Muhsin Amin Amuli, al-Majalis al-Sunniyah
[22] Wasa`il al-Shia, v.27, p.150
[23] The Prophet said: `When innovations appear in my nation, the scholar must present his knowledge.
The curse of Allah is on the one who does not do that.` – Kafi, v.1, p.54
[24] A`yan al-Shia, v.10, p.363
[25] Golshan Abrar, v.2 p.612
[26] 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
[27] Refer to Sahifah Nur, v.10, p.26-32, v.16, p.207-210, v.17, p.58-62
[28] `Today, the actions which are performed in the name of blood matam and blood flowing on the
bodies are actions of the ignorant members of the general public.` Doctor Tijani, Kul al-Halul inda Al
al-Rasul, p.150; Ibrahim al-Haydari, Trajidiya Karbala, p.459
[29] Howza va Ruhaniat, v.2, p.173
[30] Shahid Sayyid Abdul-Karim Hashimi-nejad was an important figure before and after the revolution. He started his political activities in 1340 and in 1341 when Imam Khomeini`s movement started he worked under his banner. He was arrested and sent to prison more than five times for speaking out against the Shah. Shahid Hashimi-nejad continued his efforts after the revolution. He was the governor of Mazandaran and he was elected as a representative of the majlis khobregan. He put forth much effort on the constitution, especially in the area of walayatul-faqih. On the 7th of Mehr, 1360 he was martyred at the end of his class by hypocrites.
[31] Shahid Hashimi-nejad, Dars keh Hussayn (a) beh Insanha Amukht, p.261-262
[32] Refer to Payramun Azadari Ashura printed by Daftar Tablighat Islami Howza `Ilmiyyah Qom, p.37 Imam Khoei, al-Ibadat and al-Tariq al-Najah, v.2, p.445
[33] A speech to scholars of Kahgiluyeh and Bavir Ahmad, Muharram, 1372
[34] Ibid
[35] Ibid
[36] An answer to the letter of the Friday Prayer leader, Shaykh Maruj, 1373
[37] A speech to scholars of Kahgiluyeh and Bavir Ahmad, Muharram, 1372
[38] Ibid
[39] A speech to scholars of Kahgiluyeh and Bavir Ahmad, Muharram, 1372
[40] Ibid
[41]Ibid
[42] An answer to the letter of the Friday Prayer leader in Ardabil, Shaykh Maruj, 1373
[43] A speech to scholars of Kahgiluyeh and Bavir Ahmad, Muharram, 1372
[44] Ibid
[45] Speech to members of the majlis khobregan, 1383
[46] Speech to members of the majlis khobregan, 1384
[47] Speech to the people of Qom, 1386