This book "Ashura Rituals" has come as a response to those questions that have become numerous and continuous, perhaps because some still oppose these rituals and attack even the processions of lamentation in various ways and using different means, consistently describing them as manifestations of ignorance and backwardness.

Indeed, some have claimed that anything that causes harm or pain to the body is religiously prohibited, even if it's self-inflicted harm. What's even more astonishing and troubling is that there are those who attempt to convince people that this is exactly what His Eminence Ayatollah Sayyid Ali Khamenei [may his shadow be prolonged] says, even though what His Eminence [may Allah protect him] says on this matter doesn't align with this viewpoint, not at all. Whether it's from up close or from afar... For he [may Allah protect him] has not forbidden lamentation, regardless of its form, nor did he see it as a means of causing harm to the sacred body itself.

Even concerning the practice of "tatbir" - which involves striking the head with swords - he [may Allah protect him] did not say that it is inherently forbidden and intellectually repugnant. Rather, he prohibited it in the sense that it leads to undermining the school of thought in the current circumstances. He mentioned this in his response to a query dated 24/3/2002, reference number 18046.

So, when he [may Allah protect him] says "in the current circumstances," it seems evident that he is diagnosing the actual external situation. His mentioned ruling was not issued on the grounds that head striking is inherently prohibited, but rather because he perceived it as associated with a secondary title, which would lead to weakening the school of thought in these days.

What he [may Allah protect him] states aligns, in its foundation, with what other scholars and religious authorities of the community say.

The texts included in this book have been provided to confirm the accuracy of what the religious authorities have stated, including His Eminence, the Leader, in this matter. It also highlights the extent of the mistake that some have fallen into, where they believed:

Firstly, that all harm is inherently prohibited.

And secondly, that His Eminence, the Leader [may Allah protect him], holds this view.

However, the truth is that attributing this to the scholars and religious authorities of the community is incorrect. So why and for how long will this matter continue to be addressed in this manner?

Before I conclude this book for the esteemed reader, I seek their pardon for any shortcomings in relation to the first edition, which did not adequately fulfill the intended purpose and contained many aspects...

From the limited resources available to convey the intended message, while also drawing attention to the fact that an attempt has been made to address potential sources of confusion in this edition.

I beseech Allah, the Almighty, that I have succeeded in minimizing the difficulties for the esteemed reader. To Him, I offer my apologies and profound gratitude and thanks.

May Allah protect us from errors in thought, speech, and action. All praise is due to Allah, and blessings and peace be upon Muhammad and his family.

Ja'far Mortada al-Amili
15/11/1423 AH.