________________________________________________________________________ | w w w |\ | || || | || |\ | o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, |\ | ( : / (_) / ( . |\ | |\ | || || | || |T | | || | |\ | . _, _8 |_D_|| . _,_,_,_D_|| 4_|| q ]_o_7_o _|_c 4_|_|| _|,_p q |\ | (_): / (_): . : / (_S (_S / |\ | |\ | In the Name of Allah, the Compassionate, the All-Merciful |\ | Greeting of Allah be upon Muhammad and the pure members of his House |\ |_______________________________________________________________________|\ Salamun alaykum, The reply to the previous question on Zanjeer Ma'tam is reposted here with the actual text of the rulings of various Mujtahid on this and other aspect of the Azadari. The rulings were kindly provided by Mullah Asghar. Mustafa Rawji Acting Moderator, ABDG-A QUESTION: According to the Mujtahideens of our religion, What is the mutual consent over the issue of Zanjeer Ma'tam which is a kind of ma'tam ,in which backs of men in Pakistan, India and Lebanon are cut and bleed? Is it permissible or forbidden? Are fatwas available or a documented reference to where I could find such fatwas? I would really like the authentic proof of evidence since I have heard both sides with regards to it's permissibility. ANSWER: In Iran, India and Pakistan, many books citing the opinions of previous Mujtahideen on this issue have been printed over the years. The consensus of the majority (although not all) of them is that it is permissible. I have seen one such book where the fatawa of great Ulema such as Mirza Husein Na'ini, Agha Ziyauddin Iraqi, Agha Muhsin al-Hakim, Agha Abul Qasim al-Khui and some others have been printed, allowing it. Wasalaam, Asgharali M M Jaffer REFERENCE: ------> From "Azadari Az Deedgah Marjaiyyate Shi'a" (Azadari in the view of the Shia Maraje) compiled by Ali Rabbani Khalkhali, printed by Waliye 'Asr Trust, Pakistan. The people of Basrah had forwarded certain questions telegraphically to the late Marja, Raeesul Fuqaha, Sheikh Muhammad Husain Naeni (RA). He gave the following answer: In the name of Allah, Most Merciful. To the people of Basrah and its surroundings: After salutations and greeting to the respected people of Basrah and its suburbs: We have received your several letters and telegrams asking us to give our ruling on the matter of processions which are taken out to mourn and grieve the martyrs of Kerbala, and on other aspects relevant to them. As we have returned safely to Najaf, all praise to Allah, we write the answer to those questions by clarifying the following points: First, taking out the mourning procession on the day of Ashura and other similar occasions, on the streets and public roads is undoubtedly permissible, and is a matter of preference. It is one of the best manifestations of our mourning and grief for the oppressed martyrs, and the best way of propagating the Husaini Mission far and wide. However, it is imperative that in such acts of reverence, people refrain from improper practices like music or use of its instruments or engaging in undue competition and rivalry and things like that. And if such practices occur, they would be deemed haram, though it does not in any way affect the procession itself. It is just like someone who stares at Na-Mahram while he is praying. The act will be a forbidden one but the prayers are not thereby invalidated. Secondly, there is no objection to beating cheeks and chest till they show redness or blackness. It is also permitted to hit one's back with chains to that extent, or, even if a little blood comes out. As to hitting one's front part of the head with the sword, it is allowed if it does not entail extraordinary danger. It should be confined bleeding, without harming the skull bones, nor causing excessive bleeding, the same way as experienced and trained people do. However, if one does it carefully, yet inadvertently harms himself by excessive bleeding, that would be a forbidden act, like one who did Wudhu, Ghusl or kept a fast believing that it was safe for him and then it turned out to be harmful. However, it is better, in fact Ahwat that only experienced and trained people engage in such acts. The youths who in their intense grief, love and emotions for Imam Husain (AS) exceed the limit and as a result carelessly harm themselves, should refrain from such acts. May Allah keep them steadfast on the right path, in this world and hereafter. Thirdly, apparently there is no objection to bringing out symbols, semblances and other illustration Shabeeh, as has been customary among the Imamiya Shias during the last several centuries, even if it involves men wearing women's dress. This is done with the purpose of inciting sorrow and grief. Though we had earlier hesitated about men wearing women's dress and had put in some limitations on the matter of shabeeh in our Fatwa issued four years ago, but we have revised our view. On second thought, we are convinced that it is haram for a man to wear women's dress, by adopting it as a permanent mode of dress. But if it is worn for a brief occasion without adopting it as an attire, the way it is done during these shabeeh, it is not objectionable. We have added this to our latest notes on al-Urwah al-Wuthqa. Yes it is necessary that people refrain from committing acts which are forbidden though I have mentioned earlier that it would not affect the practice of bringing out shabeeh. Fourth, the drums which are used in such processions, (though we have not been able to investigate its significance) are also permissible if they are meant for mourning, or calling people to assemble or to warn those who are mounted, or to rhyme with the shouts and clamour which is traditional among Arabs and provided that they are not used for rejoicing or amusement. Allah knows best. Rabiul Awwal 1345 A.H. Muhammed Husain al-Ghavawi al-Naeni. 2. The views expressed by Ayatullah al Udhama Aga Syed Muhsin al Hakim Taba Tabai (RA) on the above Fatwa. In the name of Allah, the Merciful and Forgiving. The subject matter elucidated by our great master is succinct, and has extreme clarity. In fact it is so clear that it hardly needs any supplementary Fatwa to support it further. It is felt that certain criticisms have been levelled against acts which are contrary to the spirit of Azadari and expression of grief toward Imam Husain b. Ali (AS). It is incumbent upon Mu'mineen to try and refrain from such practices which give occasion for criticism to the enemies of Imam Husain (AS). It is absolutely necessary to perpetuate the grief and weeping over the great tragedy and to help the continuity of these sacred signs. May Allah bless us with His Guidance. Upon Him we depend, and unto Him we return. 2nd Muharram 1367 A.H. Muhsin al Taba Tabai al Hakim 3. The view expressed by Ayatullah al Udhama Aga Syed Abul Qasim al Khui (RA) In the name of Allah, Most High. The answers given by our master, to the questions put forward by the people of Basrah, are correct, and it is permissible to act accordingly. And we pray to Allah to guide all Mu'mineen to venerate and respect the religious symbols, and to refrain from such acts which are forbidden. Abul Qasim al Musavi al Khui.