Chapter 6: Fatawa on Ashura Ceremonies
Introduction
Every year, the holy month of Muharram acts as a reminder to the
Muslims of the sombre memory of the martyrdom of Imam Husayn
alayhis-salam, the grandson of the final Messenger of Allah, the holy
Prophet Muhammad peace be upon him and his progeny. Imam Husayn
alayhis-salam along with his brothers and nephews and some seventy of
his loyal companions, were killed by the army of the brutal tyrant Yazid
on the tenth day of Muharram – Ashura – in the field of the land of
Karbala by the River Euphrates, while overwhelmed by severe thirst.
Imam Husayn alayhis-salam stood up to defend the noble teachings of
Islam, which his grandfather had brought, against the relentless efforts of
the Umayyad dynasty to uproot those teachings and replace them with
every evil and decadence they could master. Imam Husayn alayhis-salam
rose to revive Islam anew, for if it was not for the effort and monumental
sacrifice that he and his followers and family members offered, there
would most probably be no sign of Islam as we know it today. For such
reasons, the holy month of Muharram, and the following month of Safar –
both of which are known as the months of sorrows – are the time to mourn
the tragic loss of such an impeccable personality, as well as the time to
reflect on the teachings and movement of Imam Husayn alayhis-salam,
who became known as Sayyid-ul-Shuhada’ meaning “Master of the
Martyrs”, and Abul-Ahrar meaning “Father of the Free”.
Every year, during the first ten days of the month of Muharram, special
programs are held to commemorate the martyrdom of Imam Husayn
alayhis-salam. These Imam Husayn-special commemoration programs –
or Husayni Sha‘a’er in the Islamic literature – serve as a school of
learning for everyone, and at all levels. The Husayni Sha‘a’er mainly
consist of a series of lectures and speeches exploring the personality of
Imam Husayn alayhis-salam, and those of his devout companions,
covering the bravery, mission, and achievements of Imam Husayn alayhissalam.
These programs revive the fervour of the battlefield of Karbala and
the sacrifice offered by Imam Husayn – the beloved grandson of Prophet
Muhammad – the final Messenger of the Creator to humanity – and the
son of Imam Ali and Lady Fatima al-Zahra’, daughter of the Prophet
Muhammad peace be upon them.
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The lectures also cover the movement of Imam Husayn alayhis-salam, the
values he stood for, and the aim for which he paid everything he had – his
own life as well as those of his sons, brothers, nephews, and companions.
Various aspects of the teachings of Imam Husayn alayhis-salam are
normally addressed in these public lectures and speeches.
As part of the Husayni Sha‘a’er, there are also programs of public show of
grief, known as Ma’tam or Ta‘ziah in Arabic, Azadari in Farsi. The
programs of Ta‘ziah take various forms such as: reciting lamentation
poetry and chest beating. However, on the tenth day of Muharram, Ashura
– the day of the killing of Imam Husayn, in their grief and sorrow, and in
their wish to have been able to join Imam Husayn in his battle with
falsehood, devotees of Imam Husayn take part in public processions of
self-flagellation (Zanjir) and/or hitting themselves on the top of their head
with a sword or any other sharp blade to allow blood to flow – known as
Tatbir in Arabic or Qama-Zani in Farsi, - in sympathy with Imam Husayn,
and his companions. To create the atmosphere of the battlefield of
Karbala, drums, horns, and cymbals are also used during the ceremony of
Tatbir program. Needless to say that the ceremonies of Tatbir have been
conducted for many generations, stretching over many centuries, and
starting with the era of the Ahl-ul-Bayt alayhum-as-salam. Over the many
centuries the Tatbir program has proven to be very safe and is performed
by experienced individuals.
Tatbir is performed by the devotees throughout the world; from India,
Pakistan, and the Middle East, to Europe, America and Australia. This is
perhaps one of the manifestations of the famous saying; “Every day is
Ashura, and every land is Karbala.”
There are also programs of enactments – known as Shabeeh – depicting
the scenes of the battlefield of Karbala and its aftermath, showing the
severed heads, and the decapitated bodies, the marching of troops of Yazid
taking the women and children captive, etc.
After the killing of the Imam and his companions, the victorious army of
Yazid torched their tents, and the fearful women and children, being
chased from one place to another, ran over the ashes of the blazing tents
that had been set alight by the triumphant troops.
Today, the torching of the tents are also enacted on the day of Ashura, by
setting alight many tents that had been set up for this purpose. In
sympathy with the sufferings of the women and children, many Muslims
on the day of Ashura, also walk barefoot on red-hot charcoal.
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48
Although practices of Tatbir and fire walking on the day of Ashura are
common amongst the Muslims, however, they are not the only people who
engage in such practices. Tatbir for example is not limited to Muslims
alone, but also followers of other religions such as Christianity perform
such acts in certain parts of the world, as a sign of their devotion to Jesus
Christ peace be upon him. Every year on the occasion of Easter,
Christians in the Far East for example perform public acts of flagellation
out of devotion to the prophet Jesus son of Mary peace be upon them. This
issue is one of the topics of an interview conducted with a Christian
scholar that appears at the end of this book.
Furthermore, the practice of walking on fire that devotees of Imam Husayn
do in remembrance and sympathy with the women and children that were
taken prisoners after the killing of Imam Husayn and his companions, is
not limited to Muslims only. Even secular and non-religious people
practice and promote fire walking as part of their endeavour to enhance
their physical, mental and spiritual stamina.
However, due to the widespread Islamophobia, and despite the nonuniqueness
of these programs as referred to above, some Muslims go as
far as calling for such programs to be stopped as, in their opinions, these
programs “give bad image of Islam and Muslims”.
However, just as for any other aspect of life – private or public – that the
Muslims seek clarification on the legality of a particular act from the
Islamic legalistic viewpoint, the Muslim people at various stages and at
various times have sought the opinion of the Maraje‘ of time – the
Authorities on Islamic law – for such programs as the Tatbir and fire
walking. In the following pages the Fatawa (decrees) of the Muslim
world’s leading and most eminent Maraje‘ of recent time are presented,
along with questions and answers on the issues concerned from the
legalistic and historic point of view.
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Decrees of 22 of the most Eminent Maraje’ of the Shi'a world
regarding Ta‘ziah or ‘Azadari for Imam Husayn alayhis-salam
[The list below is not exhaustive, but it only enlists some of the eminent
Maraje‘.]
Fatwa of al-Imam al-Sheikh Abdul-
Kareem al-Ha’ery
Founder of the current Hawzah50 in the holy city
of Qum
“The hitting of swords on the heads (causing bleeding) is alright (allowed)
provided there is no harm to the person doing this. Furthermore no one
has the right to prohibit this (hitting the head with sword). In fact all kinds
of TA’ZIAH – mourning – for SAYYID AL-SHUHADA’ – Imam Husayn –
may our souls be sacrificed for him, are MUSTAHAB – desirable deeds.”
The above Fatwa by Sheikh Abdul Kareem al-Ha’ery was endorsed and
signed by the following eminent Maraje’:
1. Ayatollah al-Udhma al-Sheikh Muhammad al-Araki,
2. Ayatollah al-Udhma al-Sayyid Muhammad Ridha al-Gulpaygani,
3. Ayatollah al-Udhma al-Sayyid Shahab-el-Deen al-Mar’ashi al-
Najafi,
4. Ayatollah al-Udhma al-Sayyid Hasan al-Tabataba’e al-Qummi,
5. Ayatollah al-Udhma al-Sayyid Muhammad al-Waheedi,
6. Ayatollah al-Udhma al-Mirza Jawaad al-Tabrizi,
7. Ayatollah al-Udhma al-Sayyid Muhammad Saadiq al-Rouhani,
8. Ayatollah al-Udhma Muhammad Mahdi al-Lankaroudi,
And many other Maraje’ and eminent scholars . . .
50 University for Islamic sciences.
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50
Fatwa of al-Imam al-Sheikh Muhammad
Husayn al-Naa’ini
{’Ustadhul-‘Ulema} or {Teacher of the Maraje’} of
the holy city of Najaf.
“There is no doubt as to the permissibility of the beating of the chest and
the face with the hands to the point of redness or blackness (of the chest or
the face). This is also extended to the lashing of the shoulders and the
back with chains to the extent mentioned (above), and even if this led to
bleeding. As for causing the bleeding of the head by sword beating, this is
also allowed provided it does not lead to endangering harm, such as
unstoppable bleeding or harm to the scull, etc. as it is known amongst the
experts in doing this (hitting on the head).”
The above Fatwa by Sheikh Muhammad Husayn al-Naa’ini was
endorsed and signed by the following eminent Maraje’:
1. Ayatollah al-Udhma al-Sayyid Mohsen al-Hakim,
2. Ayatollah al-Udhma al-Sayyid Muhammad Kaadhem al-Shari’at-
Madari,
3. Ayatollah al-Udhma al-Sayyid Abd-el-A’la al-Sabzewary,
4. Ayatollah al-Udhma al-Sayyid Abul-Qassim al-Kho’i,
5. Ayatollah al-Udhma al-Sayyid Muhammad Ridha al-Gulpaygani,
6. Ayatollah al-Udhma al-Sayyid Ali al-Husayni al-Seestani,
7. Ayatollah al-Udhma al-Sayyid Muhammad Saadiq al-Rouhani,
8. Ayatollah al-Udhma al-Mirza Jawaad al-Tabrizi,
9. Ayatollah al-Udhma al-Sheikh Husayn al-Waheed al-Khurasani,
And many other Maraje’ and eminent scholars . . .
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