The Sharʿī Status of Matam
The available Qur’ānic evidence, together with the earliest reports relating to the Ahlul Bayt (as), suggests that Matam is best understood as a cultural expression of grief whose ruling depends upon the circumstances surrounding the act itself.
Since no evidence establishes that Matam was taught or legislated by the Prophet (Saww) or the Imams of the Ahlul Bayt (as), it is difficult to regard it as a legislated act of worship or a prescribed means of drawing closer to Allah (SWT). Acts of worship (ʿIbādāt) are established through Divine legislation conveyed by Allah (SWT) through His Messenger (Saww), rather than through later cultural development.
At the same time, the available evidence does not suggest that every physical expression of grief is inherently prohibited.
The Qur’ān on Physical Expressions of Grief
When we turn to the Qur’ān, we see that Allah (SWT) does appear to be tolerant and accepting of natural human reactions to intense external stimuli.
Shīʿa scholars have often argued for the permissibility of Matam from the Qur’ān’s depiction of Sayyidah Sārah reacting to the astonishing news that she would bear a son by striking her face mildly in amazement and sheer astonishment :
فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ
Then his wife came forward with a cry (of astonishment), struck her face, and said, ‘An old woman, barren!’ (51:29).
It is worth observing here that the Qur’ān narrates this without any condemnation or censure. This indicates that natural physical reactions to overwhelming emotions are not inherently forbidden within reasonable boundaries. This suggests that mild physical expressions of grief, such as striking one’s lap or chest within reasonable limits, are not intrinsically problematic merely because they involve striking oneself. Consequently, the burden of proof rests upon anyone seeking to establish that every form of such conduct is categorically prohibited.
Guidance from Imam al-Ḥusayn (as) on Mourning
If one asks what the sources indicate to be the preferred manner of remembering Imam al-Ḥusayn (as), the strongest guidance appears to come from Imam al-Ḥusayn (as) himself. An important insight into this is found in the following report of the Maqtal narrated by his son, Imam ʿAlī bin al-Ḥusayn Zain al-ʿĀbidīn (as):
فقام إليها الحسين (عليه السّلام) فصبّ على وجهها الماء، وقال لها :
يا أُخيّة اتّقي الله وتعزّي بعزاء الله، واعلمي : أنّ أهل الأرض يموتون، وأنّ أهل السّماء لا يبقون، وأنّ كلّ شيء هالك إلاّ وجه الله الذي خلق الأرض بقدرته، ويبعث الخلق فيعودون، وهو فرد وحده، أبي خير منّي وأمّي خير منّي، وأخي خير منّي، ولي ولهم ولكلّ مسلم برسول الله أسوة.
فعزّاها بهذا ونحوه، وقال لها :
يا أُخيّة، إنّي أقسم عليك ـ فأبرّي قسمي ـ لا تشقّي عليّ جيباً ولا تخمشي عليّ وجهاً، ولا تدعي عليّ بالويل والثبور إذا أنا هلكت.
ثمّ جاء بها حتّى أجلسها عندي.
Imam Zaynul ʿĀbidīn (as) said:
So al-Ḥusayn (as) approached her (i.e. Sayyidah Zaynab (as)) and sprinkled water on her face (since she had lost consciousness), and said to her:
‘O sister, fear Allah and take comfort in the consolation from Allah. Know that the inhabitants of the earth shall all die, and the inhabitants of the heavens do not remain. Everything will perish except the Essence of Allah, who created the earth by His power and will resurrect the creation, and they shall return. He is the One and Only.
My father was better than me, and my mother was better than me, and my brother was better than me. And for me, for them, and for every Muslim, the Messenger of Allah is a model (example).’
So he consoled her with words like these, and then he said to her:
‘O sister, I implore you by my oath, so fulfill my request, do not tear your collar for me, do not scratch your face for me, and do not cry out with wailing and destruction (upon yourself) if I am killed.’
Then he brought her and seated her beside me.1
This report from Imam al-Ḥusayn (as) deserves particular attention because it comes from the very person over whom the grief is being expressed. As such, it offers valuable insight into the manner in which he himself wished his loved ones and followers to remember and mourn him.
The Ethical Boundaries of Mourning
This report beautifully illustrates the spirit and boundaries that Imam al-Ḥusayn (as) himself wished to see observed in mourning for him. The report indicates that Imam al-Ḥusayn (as) discouraged extreme forms of mourning, particularly practices such as tearing one’s garment, scratching one’s face, and wailing in the manner associated with pre-Islamic customs.
The report also highlights Imam al-Ḥusayn’s (as) emphasis on preserving one’s dignity and not allowing intense grief to overcome one’s forbearance, as reflected in his words:
فنظر إليها الحسين (عليه السّلام)، فقال : يا أُخيّة، لا يُذهبن بحلمك الشيطان.
Then al-Ḥusayn (as) looked at her (i.e. Sayyidah Zaynab (ahs) and said: O my beloved sister, do not allow Shayṭān to take away your forbearance.2
Forms of Remembrance with the Strongest Religious Foundation
Taken together, these reports suggest that the preferred approach is to remain within these boundaries and to prioritise those forms of mourning and remembrance that the Ahlul Bayt (as) themselves practised and encouraged, such as: calling people to the Qur’ān and Sunnah though admonition and exhortation, Amr bi al-Maʿrūf (enjoining the right) and Nahī ʿan al-Munkar (forbidding the evil)3, recounting the tragedy of Karbala whether it be through poetry or prose, reflecting upon its lessons (ʿibar), shedding tears for Imam al-Husayn (as) but only naturally and organically (not artificially or by forcing ourselves or anyone else to)4, reviving his mission, values and objectives, and increasing one’s worship, prayers and devotion to Allah during Muharram in lieu of its being one of the sacred months sanctified by Allah in the Qur’ān (09:36).
These practices possess the strongest textual and historical foundation and appear to serve the mission of Imam al-Ḥusayn (as) most effectively while remaining firmly rooted in the teachings and example of the Prophet (Saww) and the Ahlul Bayt (as).
Reflecting on the Purpose of Matam
If Matam is understood primarily as a cultural expression of grief rather than a legislated act of worship, it is worthwhile asking a further question: What is its intended objective?
Every meaningful action has a purpose. In Islam, acts of worship are not ends in themselves but are intended to produce particular spiritual, ethical, or social outcomes. Likewise, if Matam is practised as an expression of mourning, one may reasonably ask what it is intended to cultivate within the individual or the community.
Is its purpose simply to inflict physical pain upon oneself? Is it to experience, however symbolically, a small measure of the suffering endured by Imam al-Ḥusayn (as) and his family? Is it to express solidarity with the oppressed? Is it to demonstrate grief publicly? Or is it intended to deepen one’s commitment to the principles for which Imam al-Ḥusayn (as) sacrificed his life?
The answer to this question is significant because the value of any cultural practice is closely connected to the objective it seeks to achieve. If the intended objective can be realised more effectively through other means that are more faithful to the teachings of the Qur’ān and the Ahlul Bayt (as), then those means naturally deserve careful consideration.
The available reports suggest that Imam al-Ḥusayn (as) did not seek suffering for its own sake, but rather sought to cultivate patience, steadfastness, remembrance of Allah, and unwavering commitment to truth and justice. From this perspective, the ultimate objective of remembering Karbalāʾ is not the experience of pain itself, but the internalisation of the values for which Imam al-Ḥusayn (as) lived and gave his life.
Matam as a Cultural Expression
If Matam is understood as a cultural expression of grief rather than a legislated act of worship, it follows that it should not be imposed upon cultures where it is neither regarded as an appropriate nor an effective means of expressing grief., because it is not something revealed by Allah (SWT) in the Qur’ān or established by the Messenger (Saww) through his Sunnah such that we should be expected to uphold it ourselves or expect others to do so until the day of judgement.
Since it is a human cultural phenomenon that emerged over time, it can be reviewed, reconsidered, or even abandoned if changing times and circumstances make other forms of expressing grief and protest more effective, or if it becomes a cause of repelling people from the message of Imam al-Ḥusayn (as). Firmness is required only in matters legislated by Allah and His Messenger; cultural practices remain subject to changing times, places and circumstances.
Taken together, the available evidence suggests that if Matam is practised simply as a cultural expression of grief over the martyrdom of Imam al-Ḥusayn (as) and as a symbol of protest against the ظلم inflicted upon him, it is not inherently problematic. At the same time, the evidence does not support elevating it to the status of a legislated act of worship or treating it as beyond review when changing circumstances call for more effective or culturally appropriate ways of conveying the message of Karbalāʾ.
Conclusion
The discussion presented here reflects a methodology that seeks to distinguish between what is established by the Qur’ān and Sunnah and what belongs to the realm of culture. Rather than beginning with inherited assumptions, it attempts to derive its conclusions from the available textual evidence:
- The Qur’ān establishes that not every physical emotional reaction is sinful.
- The words of of Imam al-Ḥusayn (as) to Sayyidah Zaynab (ahs) provide the preferred ethical boundaries for mourning him.
- Everything beyond that remains a matter of cultural practice (ʿĀdāt, ʿĀwāʾid, Taqālīd), whose ruling depends on context, benefit, harm, and whether it is mistakenly transformed into religion.
Taken together, the Qur’ānic evidence, the guidance attributed to Imam al-Ḥusayn (as), and the distinction between Sharīʿah and culture all point toward understanding Matam primarily as a cultural expression of grief rather than a legislated act of worship.
What about Marthiyas, Nohas and Similar Poetic Compositions?
Composing and reciting poetry which reminds people of the lofty aims and objectives of Imam al-Ḥusayn (as) or highlights the greatness of his sacrifice is indeed praiseworthy and laudable. What the ʿUlamāʾ, even of the Twelver sect, warn against is poetry that imitates impermissible forms of entertainment, is insulting to the Ahlul Bayt (as), or antithetical to their mission and message, or guilty of misrepresenting their teachings and message.
Also poetry which has any element of Shirk (polytheistic content), Ghuluw (unacceptable exaggerations), or Iftirāʾ (lies against Allah and the Dīn) in it is severely condemnable. These principles apply to the entire genre, and Nohas, Marāthī (aka Marsiyas), and other poetic compositions all come under this are governed by these principles.
It may be beneficial and instructive to reflect on the advisory of the supreme Marjeʿ of Taqlīd for the vast majority of the Twelver Shīʿa today, Grand Ayatullah Sayyid ʿAlī al-Ḥusaynī al-Sīstānī issues strong advisories to the Khuṭabāʾ (speakers) who occupy the Manābir (pulpits) as well as the Rawādīd (poets who recite the elegies) to beware of Ghuluww, he also reminds them of its correct definition and typology as follows:
وليحذر المبلّغون والشعراء والرواديد أشدّ الحذر عن بيان الحقّ بما يوهم الغلوّ في شأن النبيّ وعترته (صلوات الله عليهم)، والغلوّ على نوعين: إسباغ الصفات الألوهيّة على غير الله سبحانه، وإثبات أمور ومعانٍ لم تقم حجّة موثوقة عليها، ومذهب أهل البيت (عليهم السلام) خالٍ عن الغلوّ بنوعيه، بل هو أبعد ما يكون عنه، وإنّما يشتمل على الإذعان للنبيّ وعترته (صلوات الله عليهم) بمواضعهم التي وضعهم الله تعالى فيها من دون زيادة ولا إفراط، بل مع تحذّر في مواضع الاشتباه، وورعٍ عن إثبات ما لم تقم به الحجّة الموثوقة، وإنّما المتّقي من لا يغلو فيمن يحبّ كما لا يحيف على من يبغض، ولا يصحّ بناء هذه المعاني على مجرّد المحبّة، وتصديق كلّ من زاد شيئاً، والإذعان له بمزيد الإيمان، فإنّ ذلك يؤدّي إلى المزايدة في أمر الدين بغير حجّة، وحدوث البدع، وطمع الجاهلين، وترؤّس أهل الضلالة، وتراجع المتورّعين العاملين بالحجّة والمتوقّفين عند الشبهة، وذلك يمحق الدين ويرتدّ ارتداداً معاكساً بتفريط آخرين، والزيادة في العقيدة بغير حجّة موثوقة على حدّ النقصان فيها ممّن قامت عليه الحجّة عليها، ومن زاد اليوم شيئاً بغير حجّة زيد عليه غداً حتّى أنّه ليُتّهم بالتقصير والقصور، فلزوم الحجّة والميزان أحمد وأسلم.
‘The Muballighīn (preachers), Shuʿarāʾ (poets), and Rawādīd must exercise the utmost and highest degree of caution when presenting their content in a way that could give the impression of Ghulūww (exaggeration) regarding the Prophet and his Household (may Allah’s salutations be upon them).
Ghulūww is of two types: first, projecting the unique divine attributes of Allah to anyone other than Allah, exalted be He; and second, affirming claims and concepts (for the Prophet (Saww) and Imams) which are not established for them by Ḥujjah Mawthūqah (reliable and authentic proof).
The school of the Ahl al-Bayt (peace be upon them) is free from both forms of Ghulūww, and is in fact the farthest from them. Rather, it consists of affirming for the Prophet and his Household (peace be upon them) only those ranks and stations in which Allah the Exalted has placed them upon, without addition or excess. It also requires caution in cases of ambiguity, and piety in refraining from claiming that which is not established by reliable and authentic proof.
The truly God-conscious person is the one who does not exaggerate concerning those whom he loves, just as he does not act unjustly toward those whom he dislikes.
It is not permissible to base our beliefs and concepts about the Ahlul Bayt (as) on weak and unreliable evidence, and then justify them by arguing that they are justified based on our love for them Ahlul Bayt, nor should we believe every person who adds something (to the faith), or consider accepting such additions as a sign of stronger faith. For this leads to excess in religion without proof, the rise of innovations, the exploitation of the ignorant, the ascendancy of people of misguidance, and the withdrawal of those pious individuals who act only on the basis of proof and who suspend judgment in cases of doubt. This ultimately destroys religion and causes it to regress in the opposite direction through negligence on the part of others.
Moreover, to add things to the ʿAqīdah (belief system and creed) without reliable and authentic proof is no less evil and reprehensible than to reject a correct belief after the Ḥujjah (proof) for it has been established.
Whoever adds something today without proof will have further additions imposed upon him tomorrow, until eventually he is accused of Taqṣīr (deficiency and shortcoming in recognizing the true status of the Ahlul Bayt). Thus, adhering to the established proof and the proper criterion is the most commendable and the safest course.’
- Al-Kūfī, Abū Mikhnaf, Lūṭ bin Yaḥyā al-Azdī al-Ghāmidī. Waqʿatu al-Ṭaff. Ed. Shaykh Muhammad al-Hādī al-Yūsufī al-Gharawī. Al-Majmaʿ al-ʿĀlamī li Ahl al-Bayt (ʿAlayhim al-Salām), Dār al-Taʿāruf, Beirut, 3rd ed., 1433 AH/2012 CE., p. 230-231. (https://lib.eshia.ir/71704/1/201).
See also: Al-Mufīd, Muḥammad bin Muḥammad bin Al-Nuʿmān al-ʿUkbarī al-Baghdādī. Al-Irshād fī Maʿrifat Ḥujaj Allāh ʿalā al-ʿIbād. Edited and Published by Muʾassasat Āl al-Bayt ʿAlayhim al-Salām Li Iḥyā al-Turāth, Beirut, 1st ed., 1416 AH/1995 CE., vol. 2, p. 94. (https://lib.eshia.ir/27035/2/94).
For an independent English Translation, see: al-Mufīd, Shaykh. Kitāb al-Irshād: The Book of Guidance into the Lives of the Twelve Imams. Trans. I. K. A. Howard. Muhammadi Trust of Great Britain and Northern Ireland, London, 1981., pp. 348-349.
Authentication: Al-Raishahrī, Ayatullah Shaykh Muḥammad. Al-Ṣaḥīḥ min Maqtal Sayyid al-Shuhadāʾ wa Aṣḥābihī ʿAlayhim as-Salām. Ed. Qism Tadwīn al-Sīrah, Markaz Buḥūth Dār al-Ḥadīth, Dār al-Ḥadīth, Qum, 2nd ed., 1434 AH., pp. 653-655. [Narration # 827]. (https://lib.eshia.ir/27270/1/636).
For the English translation, see: Rayshahri, Muhammad M. The Chronicles of the Martyrdom of Imam Husayn. Trans. Abbas Jaffer. ICAS Press, London, 2020., pp. 413-414. [Narration # 1/22].
↩︎ - Al-Kūfī, Abū Mikhnaf, Lūṭ bin Yaḥyā al-Azdī al-Ghāmidī. Waqʿatu al-Ṭaff. Ed. Shaykh Muhammad al-Hādī al-Yūsufī al-Gharawī. Al-Majmaʿ al-ʿĀlamī li Ahl al-Bayt (ʿAlayhim al-Salām), Dār al-Taʿāruf, Beirut, 3rd ed., 1433 AH/2012 CE., p. 230. (https://lib.eshia.ir/71704/1/200).
↩︎ - For more on this, the following playlist of Muharram 1440 AH lectures showcasing the position of these two sublime obligations within the mission of Imam al-Ḥusayn (as) would be beneficial:
https://www.youtube.com/playlist?list=PLz5-xAEzFto0P7AzvsQm7o1SxyQkIHtYF
↩︎ - For more on this, see:
Forced crying for Imām Husayn (a.s.) is not from Ahlul Bayt’s ways
https://www.youtube.com/shorts/_IPF8WBhdTA
Why Crying & Azadari Has NO Reward Today | Live Session 7
https://www.youtube.com/watch?v=fb7bRclRPZc
For a deeper dive into Azadari and mourning Imam al-Ḥusayn (as), see the entire playlist for Muharram 1445 AH:
https://www.youtube.com/playlist?list=PLtu4Nz3xrIMKigIoMTCtH0QMQxY_uZylo
↩︎