For all that doubt us tatbiris: If your an Usooli you should refer the matter back to your Mujtahid. The answer is not that simple. You need to look at a variety of narrations to understand why scholars have deemed it permissible. According to the school of the Ahlulbayt (a.s) Everything is Halal till proven Haram. Therfore dont have any narration to forbid such practices. The history of self-flagellation (which results in bleeding) existed during the lives of our previous Prophets (a.s). This has been reported in a variety of narrations. Al-Majlisi II: It has been narrated in Mursal that: When Adam was sent down to the Earth, he did not see Eve, so he began to circle around in it, then he went through Karbala, and he became grieved and upset without any reason, and he stumbled on the spot where Hussain (a.s) was killed until blood flew out from his leg. Then he raised his head towards the sky and said: My God, have I performed another sin which you have punished me for? for I have circled around the whole Earth and have not been subject to such damage like how I have been in this land! Then Allah revealed to him: O Adam (a.s), no sin has come from you, however, your son, Hussain (a.s), will be killed oppressively in this land, so your blood flew out in accordance to his blood! It is narrated that: Ibraheem (a.s) went through Karbala while he was riding a horse. Then it stumbled with him, and Ibraheem felt and his head was cut and his blood began to flow, then he began to ask for forgiveness, and said: My God, what have I performed? then Jibraeel (a.s) went down to him and said: O Ibraheem (a.s), you have not performed any sin. However, the grandson of the Seal of the Prophets and son of the Seal of the Successors will be killed here, so your blood flew in accordance to his blood. It is narrated that: One day, Musa (a.s) was walking with Yusha, the son of Nun (a.s), when he came to the land of Karbala, his sandal were torn apart and his bootlace was cut, and thorns went into his legs, and his blood flew. Then he said: My God, what have I performed? Then He revealed to him: Here Hussain (a.s) will be killed, and here his blood will be shed, so your blood flew in accordance to his blood! Source: Bihar Al-Anwaar. Vol. 44 Pg. # 242 - 244. Scholars present this authentic narration to permit Jaza upon the Ahlulbayt (a.s). Sheikh Muhammad Al-Sanad: And in the authentic narration of Muawiyah ibn Wahab, that we narrate it from the chapter of Mazaar of Wasail Al-Shia, in it Imam Al-Sadiq (a.s) supplicates: So have mercy on faces changed by the Sun in our love. Have mercy on faces which were kept on the grave of Imam Hussain (a.s). Have mercy on those eyes which shed tears on us (a.s) with sympathy. Have mercy on those hearts which have become restless and distressed (Jaza) for us (a.s) and have mercy on their lamentations for us. These narrations have several chains and are Saheeh (Authentic), and some of them are Muwaththaq (Reliable) and the restlessness is one of the examples of crying. Source: Shaahir Al-Hussainiyyah Bayn Al-Isala Wa Tajdeed. Vol. 1, Pg. # 261 - 262. Also recorded in Al-Amali. Majlis # 7, Pg. # 253 - 254, H. # 20. Hadeeth Grading: Muhammad Hassan Al-Najafi said this hadeeth is Hasan (Reliable) in Jawaahir Al-Kalam. Vol. 4, Pg. # 371. Al-Tabrizi said this hadeeth is Saheeh (Authentic) Siraat al-Najaa. Vol. 3, Pg. # 443. Al-Khoei said this hadeeth is Hasan (Reliable) Mawsooah Al-Imaam Al-Khoei. Vol. 9, Pg. # 342. Scholars of the past have said regarding the above Hadith narration; Sheikh Al-Tusi: Ahmad ibn Muhammad ibn Dawood Al-Qummi in his Nawadir from Muhammad ibn Isa from his brother Jafar ibn Isa from Khalid ibn Sadir, the brother of Hanan ibn Sadir. He said: I asked Aboo Abdullah (a.s) about a man who rends his collar upon (the death of) his father or upon his mother or upon his brother or upon a relation of his. So he said: There is no harm with rending the garments. And Musa ibn Imran (a.s) had rended his garment upon his brother Harun (a.s). And the father should not render upon his son, and the husband should not render upon his wife. And the wife can rend upon her husband. And when a husband renders upon his wife or a father upon his son, then its (his or her) Kaffara (compensation) is that of breaking an oath (hanath Al-Yameen), and their Salaah is not accepted until they give Kaffara (compensation) or they repent from that. So when the woman scratches her face, or cuts her hair or tears it out, then in the cutting of the hair there is freeing of a slave (as Kaffara) or fasting two consecutive months or feeding sixty indigents, and in the scratching, if she causes bleeding, and in the tearing out, there is the Kaffara of breaking an oath. ---->And there is nothing in beating the cheeks other than seeking forgiveness and repentance. And the Fatimiyyat woman (women of Ahlulbayt (a.s)) did rending of the garment and beating the cheeks upon Al-Hussain ibn Alee (a.s), and upon someone like him (a.s) the cheeks are slapped and the garments are rendered.
Posted on: Mon, 13 Oct 2014 22:30:07 +0000