Firstly: It is actually a Sunnat of Masoom Alayhessalam
فالتفتت زينب فرأت رأس أخيها فنطحت جبينها بمقدم المحمل، حتى رأينا الدم يخرج من تحت قناعها
“Zainab (sa) turned and saw the head of her brother, then hit her forehead on the front part of the Mahmil, until we saw blood coming out from under her veil.”
بحار الأنوار 45: 115، الفردوس الأعلى: 19 – 22، المجالس الفاخرة: 298.
.فحكم عليها بالاعتبار
Allama Majlisi A.R. has accepted this Hadees as reliable.
Further references where our Ulama have relied and quoted above:
فإن هناك من حكم عليها بالصحة كالعلامة شيخ الشريعة الأصفهاني.
كما قد رُويت هذه الرواية في مصادر أخرى كمنتخب الطريحي ج2 ص478 وجلاء العيون للسيد عبد الله شبر ج2 ص238 وعوالم الإمام الحسين (عليه السلام) للشيخ عبد الله البحراني ص373. واعتماد أعاظم الفقهاء على هذه الرواية قديما وحديثا يطمئن النفس إلى صحتها، فقد اعتمد عليها الشيخ محمد حسين كاشف الغطاء في كتابه الفردوس الأعلى وأفتى بها
Also,
قال الراوي : لما سمع علي بن الحسين سقوط الرأس في حجر الجارية الحسناء ، قام على طوله ونطح جدار البيت بوجهه ، فكسر أنفه وشج رأسه وسال دمه على صدره ، وخر مغشياً عليه من شدة الحزن والبكاء
The Narrator said, “When Ali bin al-Husain (as) heard that Imam Husain’s head fell in the lap of the Holy lady, He (as) stood up full length and thrust the wall of the house with his face, as a result breaking his nose and split opening his head and blood flowing onto his chest. And He fell unconscious from the severity of sadness and crying.”
[Source: Daar al-Salam – Muhaddis Mirza Husain Noori Tabarisi (writer of Mustadrak al-Wasail), Vol. 2, Pg. 196-202]
Traditions of Masoomeen Alayhemussalam are categorised in 3 types:
1. Their words
2. Their actions
3. Their acceptance of an action done by them or no denial of an action in front of them.
The action of Janabe Zainab Salamullah Alayha in front of Imam Zainul Abideen alayhessalam shows it being part of shariat. Even otherwise, only a non-Shia would allege that an action is Haraam despite knowing that Janabe Zainab Salamullah Alayha performed it and that too for the love of her brother Imam Hussain alayhessalam.
We have received Azadari due to the sacrifices of Janabe Zainab Salamullah Alayha and Imam Sajjad Alayhessalam and hence above should be sufficient for us – vis a vis the question – to understand the importance of Azadari including Tatbir.
Secondly: Tatbir based on mutawatir concept, strong Usool – The underlying principles.
Besides the first point, in Istembaat, Fuqaha also rely on ‘underlying principles’ to give Fatwa as Haraam, Makrooh, Mubah, Mustahab, Wajib even without direct Nass on the topic.
It will be too ridiculous to believe that the Shariat is understood as only If ‘done’ by Masoomeen Alayhemussalam then Halal and if ‘not done’ then Haraam! This is incorrect. As there are so many actions like driving, travelling to Haj by flight, etc. etc. that is not done by Masoomeen Alayhemussalam but still no Fatwa of ‘Haraam’!
The ‘underlying principles’ is an entire field of education in our Hawzas. Innumerable books are written on it. Because of this Usool, most of our present Mujtahideen are called Usooli. How can anyone neglect this important aspect of ‘Underlying principles’ to determine different forms of Azadari including Tatbir even if someone claims to be Jahil on the Ahadees quoted in first point above.
We will IA soon quote some further Ahadees which will form the ‘underlying principles’ to determine the present forms of Azadari like crying, beating chest, slapping oneself, Tatbir, etc. as Mustahab/ Wajib.
We have already explained in last part that those who say that ‘Matam with blood’ does not exist in Sunnat are blatantly lying merely to take away from us the precious ‘Hussaini Signs’.
Tatbir based on mutawatir concept, strong Usool – The underlying principles.
Underlying Principles-
As explained, there are a whole lengthy list of actions that are categorised as Haraam/ Makrooh/ Mubah/ Mustahab/ Wajib even without a direct specific Nass based on the ‘underlying principles’. There are people who have claimed massive powers of ‘Wali’ for themselves merely claiming that it is based on ‘underlying principles’ without any such direct practice of Masoomeen Alayhemussalam to give ‘wali’ powers to Non-Masoom. Despite this, the very persons forget their basic A, B, C of ‘underlying principles’ when it comes to Istehbab of Tatbir!
There is a ‘Principle’: When a general category of action is Mustahab then all its forms or parts thereof become Mustahab until proven otherwise.
We will try to give a very basic example here to explain the above principle which our Aql also accepts beyond any doubt whatsoever.
Example: Mr. Abid’s father has a heart surgery and he prays to Allah Ta’ala to make the heart surgery successful. Now, if we see Nass then there is no such Dua for successful heart surgery! Does it mean that Mr. Abid has committed bid’at Haraam or he has done Mustahab act?
It will only need a mind of an Ibne Taymiyya to declare such a Mustahab act as haraam. Also, Nauzubillah min zalik, is it a shortfall of Masoomeen Alayhemussalam that they did not teach us dua for heart surgery of father? Â Obviously, it is not their fault as they have already taught us the ‘principles’ on which we can base our actions. Every sane person will agree, but let me describe the steps on how it has become Mustahab without actually being specifically mentioned in Nass and how Masoomeen Alayhemussalam have taught this to us.
Holy Quran:
وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا
and say: O my Lord! have compassion on them, as they brought me up (when I was) little.
Sura Al-Israa, 17:24
The above Nass along with other similar citations from Holy Quran & Holy Sunnat form the ‘Principles’ by which we understand that it is required by Shaar’e Muqaddas to do Dua for my father for his heart surgery even when there is no specific mention of heart surgery dua for father in Nass. Hence, only an insane or misguided person will say that Mr. Abid has done Haraam.
Similar is the case of Azadari/ Matam with blood. It is already explained in previous parts that ‘letting out of blood’ in itself is halal according to both the Shia & Sunni including all Mujtahideen of Shias.
Hence, when Azadari/ Matam is a Mutawatir concept taught by Masoomeen Alayhemussalam then even its parts & forms thereof are mutawatir concepts. There can be no doubt in it.
Further example, there are many kinds of Matam practiced in Iran under the auspices of Agha Khamenei, who claims to be Wali Faqih. Now which Imam Alayhessalam arranged momineens in lines and then asked momineen to do Matam of Zanjeer-without blades- on beats? When Imams Alayhemussalam did not practice it specifically but gave the ‘principles’ of Matam upon which such practices are based, then the same ‘Principles’ apply also to Tatbir. We cannot have a flip-flop approach where we accept one practice based on ‘Principles’ and reject another practice by showing that we are Jahil about such ‘Principles’!
Yes, Haraam actions cannot be included in it because then it enters the definition of ‘otherwise proven’. But ‘letting out blood’ is not Haraam as explained earlier. We have inherited an Azadari system that resounds with the name of Imam Hussain alayhessalam more and more. It will be a big curse to try and shake the already established system by giving unfounded remarks that such pure actions, the Hussaini signs in any of its forms including tatbir, are Haraam!
Allah Ta’ala protect us from vicious & mischievous thoughts.
Hazrat AmirulMomineen Alayhessalam:
لاَ تَنْقُضْ سُنَّةً صَالِحَةً عَمِلَ بِهَا صُدُورُ هَذِهِ الْاءُمَّةِ وَ اجْتَمَعَتْ بِهَا الْاءُلْفَةُ وَ صَلَحَتْ عَلَيْهَا الرَّعِيَّةُ وَ لاَ تُحْدِثَنَّ سُنَّةً تَضُرُّ بِشَيْءٍ مِنْ مَاضِي تِلْكَ السُّنَنِ فَيَكُونَ الْاءَجْرُ لِمَنْ سَنَّهَا وَ الْوِزْرُ عَلَيْكَ بِمَا نَقَضْتَ مِنْهَا
Do not give up those practices and do not break those rules which good Muslims have evolved or introduced before you, which have created unity and amity among the various sections of the society and which have benefited the masses. Do not break them and do not introduce innovations because if you do away with those good rules and traditions, the reward of having introduced them will go to those who evolved them and the punishment of having despoiled them will be your lot.
Nahjul Balagha: Letter No. 53
Hence, we should not stop a good practice of ‘Azadari with blood’ which was started directly by Masoomeen Alayhemussalam and also form part of Mutawatir ‘Principles’ which have successfully formed practice of 100s of Millions of Momineen and 100s of thousands of Mujtahideen & Ulama across the globe over the centuries with great sacrifices given for establishing these practices.
Hearts & actions of Momineen were ‘one’ on the issue of Matam. Only Allah Ta’ala knows which ‘Innovators’ of religion have raised their head to despoil our valuable practices of ‘Hussaini Signs’.
Other citations on the ‘Principle’ of Matam being a Mutawatir concept will follow in next part IA.
Reminder: Pls note that we are not against any Mujtahid, Allah protect them.
The discussion is to protect our Aqeedah through valid citations from Holy Quran, Holy Sunnat, Aql and also from fatwas of Mujtahideen, Allah protect them. The enemies of our Aqeeda know the value of it and we should also realise it’s value & protect them.
Underlying Principles-
In previous part, we have seen how rule of Haraam/ Makrooh/ Mubah/ Mustahab/ Wajib is given on an act that has not specifically come in Nass with the help of ‘Underlying Principles’. In fact, these very people who act Jahil regarding ‘Principles’ for Matam, themselves use the law of ‘Principles’ and then extend it beyond allowed limits to carry a practice of Tabarra against Momineen & entire countries after every congregation Namaz! Needless to say, the practice of applying ‘Principles’ is correct in itself but it is entirely wrong to extend them beyond religious & logical limits.
When they ask us: Which Imam Alayhessalam did Tatbir? Then it is our right to ask them back: Which Imam Alayhessalam sent lanat on Momineen & entire countries after their every Namaz?
At least, when they are trying to demolish our beliefs through a reasoning then they should at least check that the reasoning propounded by them actually goes against their own beliefs & practices.
The Tabarra for which Nass has come against A, B, C, D, E bastards where these are direct enemies of Masoomen Alayhemussalam and not enemies of any political leader. They have used the concept of ‘Principles’, unduly extended it far too much for enemies of their political leaders and then used it specifically against enemies of political leaders…. and banned it against the enemies of AhleBait alayhemussalam for which the direct Nass existed!!
After so much of undue exploitation of the rule of ‘Principles’ now they are playing dumb on the very rule so as to NOT recognise Matam in all its forms as part of Shariat based on ‘Principles’ laid down in Mutawatir Nass!
Some Ayaat & Ahadees on Azadari/ Matam which makes all its forms Mutawatir concepts:
وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ
and said: O my sorrow for Yusuf! and his eyes became white on account of the grief, and he was a repressor (of grief).
قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ الْهَالِكِينَ
They said: By Allah! you will not cease to remember Yusuf until you are a prey to constant disease or (until) you are of those who perish.
قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ
He said: I only complain of my grief and sorrow to Allah, and I know from Allah what you do not know.
Sura Yusuf, 12:84,85,86
In above Ayaat it is clear that Hazrat Yousuf a.s. cried till eyes became white and upto the verge of death or permanent illness.
In fact, Hazrat Yakoob (a.s.) cried so much that he lost his eyesight. This is proved by Ayat which talks about his re-gaining eyesight:
فَلَمَّا أَنْ جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَارْتَدَّ بَصِيرًا
So when the bearer of good news came he cast it on his face, so forthwith he regained his sight.
Sura Yusuf, 12:96
Imam Sajjad Alayhessalam:
لا تلوموني، فإنّ يعقوب فقد سبطاً من ولده، فبكي حتّي ابيضّت عيناه من الحزن، ولم يعلم أنّه مات، وقد نظرتُ إلي أربعه عشر رجلاً من أهل بيتي يذبحون في غداه واحده، فترون حزنهم يذهب من قلبي أبدا
Do not criticise me, for surely Yakoob temporarily lost one of his sons, he cried so much on it that he lost his eyesight, while he did not know if his son has died. While 14 of my family have been slaughtered on a single day right in front of my eyes! Do you perceive that this grief will ever go out of my heart?
References:
تهذيب الكمال، مزّي، ج 20، ص 399 ـ البدايه والنهايه، ج 9، ص 125 ـ تاريخ مدينه دمشق، ج 41، ص386
Also relate the Ayaat with following Ahadees:
لقد بكى الإمام السجّاد(عليه السلام) (1)على أبيه، حتـّى خيف على عينيه,(2) بل خيف عليه أن يكون من الهالكين أيضاً.
Surely, Imam Sajjad (Alayhessalam) cried on his father, to the extent that it was feared that he would lose his eyes (1) rather it was also feared that he will die of it.(2)
References:
(1) مناقب آل أبي طالب 3: 303، بحار الأنوار 46: 108 حياة الإمام السجّاد(عليه السلام).
(2) كامل الزيارات: 213 الباب(35) حديث (306)، أمالي
How can anyone become so shameless to say that “Don’t do Azadari since it harms you”.
In Holy Quran & Holy Sunnat, Azadari has come upto the extent of going to the verge of death or permanent disability.
According to rulings of all Mujtahideen also  the ‘letting out of blood’ that is generally done in Matam for Imam Hussain alayhessalam does not fall under the Fiqhi definition of Zarar/ Izrar (causing harm).
Hence, asking someone NOT to let out blood in Azadari because it harms us is so ridiculous and against clear Nass, Aql & fatwas of all Mujtahideen.
Also,
Imam e Zamana ArwahonaFidah:
ولأبكينّ عليك بدل الدموع دماً، حسرة عليك، وتأسّفاً على ما دهاك وتلهّفاً، حتـّى أموت بلوعة المصاب، وغصّة الاكتئاب (4)
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,
until I meet death from the pain of the catastrophe and the choking grief.
References:
(4) المزار: 15 الباب (18) زيارة الناحية المقدّسة، بحار الأنوار 98: 238 و241 و317 و320.
Also,
One of the greatest mujtahid of our times Ayt. Wahid Khurasani, Allah protect him, is seen crying in one of the videos while relying & conveying this Hadis:
– وعن الإمام الرضا(عليه السلام): (إنّ يوم الحسين أقرح جفوننا، وأسبل دموعنا)(5)
From Imam Raza (Alayhessalam): Surely the day of Hussain has damaged our eyelids (due to lamentation), has caused tears to overflow unceasingly.
References:
5) أمالي الصدوق: 190 المجلس(27) حديث (199)، بحار الأنوار 44: 284.
Also,
وَ قَدْ شَقَقْنَ الْجُيُوبَ وَ لَطَمْنَ الْخُدُودَ الْفَاطِمِيَّاتُ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ ع وَ عَلَى مِثْلِهِ تُلْطَمُ الْخُدُودُ وَ تُشَقُّ الْجُيُوب
“The family of Fatima (peace be upon her) tore off their collars and slapped their cheeks upon Hussain son of Ali (peace be upon them), upon the likes of Hussain (as), cheeks must [certainly] be slapped and collars must be torn”
[Ref.: Al-Tahthib, Vol. 8, Pg. 325]
Also,
كما أنّ الإمام السجّاد(عليه السلام) حين رأى الشهداء صرعى، كادت نفسه الشريفة تخرج، فقالت له عمّته السيّدة زينب(عليها السلام): (ما لي أراك تجود بنفسك…)(3)
References:
(3) كامل الزيارات: 444 الهامش (ملحق كامل الزيارات قسم الزيادات)، بحار الأنوار 28: 58 كتاب الفتن.
Also,
حين عاد السبايا إلى المدينة، ((فما بقيت في المدينة مخّدرة ولا محجّبة إلاّ برزن من خدورهنّ مكشوفة شعورهنّ، مخمشة وجوههنّ، ضاربات خدودهنّ))(8).
References:
(8) اللهوف: 114، بحار الأنوار 45: 147، دعوة الحسينية: 117.
Also,
وهكذا جرى في الكوفة أيضاً، حين وصل السبايا إليها؛ إذ خطب حينئذ الإمام السجّاد(عليه السلام)، وأُمّ كلثوم، وفاطمة بنت الحسين(عليه السلام)(9).
References:
(9) انظر: اللهوف: 88، بحار الأنوار 45: 112.
Also,
روي عن الإمام الصادق(عليه السلام): أنّ النبيّ(صلّى الله عليه وآله وسلّم) لم يعترض على نساء الأنصار في ما فعلن في أنفسهنّ بعد قضية أُحد؛ حيث إنّهنّ قد خدشن الوجوه، ونشرن الشعور، وجززن النواصي، وخرقن الجيوب، وحرمن البطون على النبيّ(صلّى الله عليه وآله وسلّم), فلمّا رأينه قال لهنّ خيراً، وأمرهنّ أن يستترن، ويدخلن منازلهنّ(10).
References:
(10) الكافي 8: 318، بحار الأنوار 20: 107 – 109، تفسير الصافي 1: 387، تفسير نور الثقلين 1: 398.
Above repeats the concepts of harming oneself in Azadari like slapping oneself, tearing ones collars, etc.
The list of Ahadees regarding harming oneself (in literal sense) for the sake of Azadari is too lengthy, Mutawatir, accepted as reliable by all Mujtahideen & Ulama. There can be no doubt raised on this concept or the Ahadees that form the ‘Principles’ by which we undoubtedly know that all forms of Azadari including ‘letting out of blood’ is an important part of Shariat based on ‘Ajre Risalat’ which is ‘Muwaddat’ for AhleBait Alayhemussalam.
We end this message with the words of great Ayatullah of our time Wahid Khorasani, Allah protect him:
“Educate people regarding the sanctity of Ashura, introduce SyedusShohada (Alayhessalam) to people according to what has come from the statements of RasoolAllah (sallallaho alayhe wa aalehi wa sallam); so that a group of common public do not say that these are excesses in Azadari. Whatever people do in Azadari do not even enter the minimum level of required Azadari. In fact, these Aza do not even have a scope of ‘excesses’.
……to be Contd……IA.
Reminder: None of our statements should be construed as against any Mujtahid, Allah protect them.
The discussion is to protect our Aqeedah through valid citations from Holy Quran, Holy Sunnat, Aql and also from fatwas of Mujtahideen, Allah protect them.
Thirdly: There is absolutely no evidence against tatbir in Shariat which makes it fall under the rule – Asl is Ibahat.
Asl is Ibaahat: Default in an action is being Mubah.
Our actions are generally classified in Fiqh as:
1. Wajib
2. Mustahab
3. Mubah
4. Makrooh
5. Haraam
The Asl (default) of an action is Mubah until proven otherwise through the Holy Quran & Holy Sunnat as the foundations + Aql (limited scope for understanding nass), Ijma (limited scope for understanding nass).
Hence, our fuqaha allow actions like travelling by flight even for going to Haj, driving, etc. because there is no reason in fiqh to believe otherwise.
Hence, if somebody asks us ‘prove to us where Imams Alayhemussalam allowed ‘letting out of blood’ in Matam? Then this question itself is too ridiculous and can come out of a person who does not know the very A, B, C of fiqh. Such kind of question cannot come up from any Faqih, Allah protect them. In fact, not even from a student of the student of a Faqih.
Only people who have absolutely zero understanding of fiqh can put up such questions. If it comes from someone who has basic understanding of fiqh then it is vicious and mischievous and if comes from someone who does not know fiqh then it may be an innocent question. Yes, common man may put this up as many of them do not have an exposure to fiqh.
The actual question in fiqh should necessarily be like this:
Did Imams Alayhemussalam stop us anywhere from letting out of blood in Azadari? Haraam requires a daleel (evidence) and not otherwise.
We have already proved that ‘letting out of blood’ is allowed firstly through direct Nass, secondly through ‘underlying principles’ established by Nass and now thirdly even if such glaring evidences were not there, merely for the sake of argument if we accept somebody’s claim to ‘Jahalat’ from such multitude of Nass, then too it would not be Haraam as there is absolutely Zero evidence on it being haraam.
We explain further through Holy Quran:
وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ ۗ وَإِنَّ كَثِيرًا لَيُضِلُّونَ بِأَهْوَائِهِمْ بِغَيْرِ عِلْمٍ ۗ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ
And what reason have you that you should not eat of that on which Allah’s name has been mentioned, and He has already made plain to you what He has forbidden to you– excepting what you are compelled to; and most surely many would lead (people) astray by their low desires out of ignorance; surely your Lord– He best knows those who exceed the limits.
Sura Al-In’aam, 6:119.
1. Allah Ta’ala explains that what is the reason to reject halaal? Rejection of any act as halaal (considering haraam) needs reason.
2. Importantly, HE has already made plain clear to us about what is haraam. Hence, now whatever is not mentioned in shariat as Haraam is actually halal.
3. Those who convert halal to haraam without reason are misleading people. This is because of their low desires and because of ignorance.
4. They are exceeding limits by converting halal to haraam.
Furthermore,
When we say that RasoolAllah sallallaho alayhe wa aalehi wa sallam is the seal of the prophets Alayhemussalam then we give witness that further there is no scope to add any action to haraam. The list of haraam is limited and is already delivered & explained to us by the Ameen RasoolAllah sallallaho alayhe wa aalehi wa sallam. There is no scope to add any haraam in the list rather not even Makrooh, Mustahab, Wajib. Whatever actions that come up afterwards, like travelling by flight- driving- etc.- etc., will be classified in Mubah because RasoolAllah sallallaho alayhe wa aalehi wa sallam himself explained that whatever has no reasonings in Nass for Haraam is actually Halaal for you and the list of Halaal is not so brief as the list of Haraam so as to give the entire list to the Muslims.
……to be continued…IA
Reminder: None of our statements should be construed as against any Mujtahid, Allah protect them.
The discussion is to protect our Aqeedah through valid citations from Holy Quran, Holy Sunnat, Aql and also from fatwas of Mujtahideen, Allah protect them.
Last night I cried a lot, was restless- not able to sit, not stand, not able to sleep even in the morning after being awake the whole night while doing some reading related to this Hadees:
:ففي رواية رواها المجلسي في البحار وفي جلاء العيون
(أن الإمام زين العابدين إذا أخذ إناءً ليشرب يبكي حتي يملأه دماً)
That when Imam Zainul Abideen (alayhessalam) picked up a cup to drink, then he cried to such an extent that his cup filled with blood.
It is too painful for all momineen.
This text (blood) is correct & found in original handwriting according to (نصرة المظلوم لآية الله الشيخ حسن المظفر ص10)