Mourning for Imam Hossein has always been emphasized by the Imams and Muslim scholars, and throughout history, there have always been gatherings in which people would mourn for the Imam after his martyrdom. These gatherings have promoted the culture of Ashura as well as given the people the chance to learn about Islam and the Quran. Imam Khomeini says: "It is through the Minbars, the Rozas, the tragic events and the mourning that they (the Ahlul-Bayt) have protected us for a thousand and four hundred years."[1]

What has always been accepted and emphasized on by the Ahlul-Bayt and Muslims scholars was the very act of mourning; even the Imams themselves strived to arrange gatherings for mourning for the Imam.[2]  But regarding the details of these gatherings and the way of mourning, no type of mourning has been mentioned in the ahadith in particular. The truth of the matter is that all ways and types of mourning are permissible and accepted by Islam and the Ahlul-Bayt as long as it is not forbidden by Islamic law and does not cause considerable damage and does not harm the Shia school of thought. When Imam Sadiq asked Abu Harun to do Roza in a gathering for Imam Hossein he said: "Do the mourning for the Imam the same way you and your people would mourn while sitting near the Imam's grave."[3] It was not until later that people to some extent changed the way of mourning and would make groups and march on the streets while mourning.

The ways of mourning for Imam Hossein differ depending on the culture and customs of the people and the time and place of the mourning and no particular way has been mentioned in the ahadith or Quranic verses, instead it all depends on the norms of a society and the way they mourn.

Qama zani has been used as a means of mourning by some Shiahs in some cities and countries like Iraq, Pakistan and India. (It is said that the message of such mourning is that the mourners are ready to sacrifice and give away their lives in the path of Imam Hossein).

The ruling of Qama has always been a matter of dispute among the Ulema and the Maraj'e; there have always been two different opinions, some would allow it while others would forbid it.           

The Grand Ayatollah Na’ini was the first to be inquired about the ruling in Islam regarding the usage of Qama, and his fatwa was considered the base of the fatwa of the other Maraj'e of his time and after him.

The Grand Ayatollah Na’ini held that there is not one verse or hadith that relates to Qama in particular, therefore if there is not fear that one might cause notable damage to his body through the use of Qama then it is permissible.  Tens of the Ulema after him did not issue a different fatwa and simply accepted his fatwa. At the same time there was a group of the Ulema that forbade the usage of Qama due to the negative impact striking the head and making it bleed had on non Muslims and because it was used to misrepresent Shiism and harm it. For example the Grand Ayatollah Seyyed Abolhasan Isfihani had declared the usage of Qama haram.[4]

It is noteworthy that even those of the Ulema that did not consider the usage of Qama haram would only allow it to the extent that it would not cause considerable damage to the body.

Not only hasn’t this type of mourning been mentioned in the ahadith to make it one of the "Sha'air" (sacraments), it is not even mustahab[5], but today the adversaries of Islam are taking advantage of these ceremonies by showing them to the world and misrepresenting Islam and the Shia school of thought all of which end up in Islam and Shiism being harmed.

This is why the Great Imam Khomeini says in response to a question regarding these ceremonies: "In such a situation they should not use Qama in the ceremonies…".[6]

It is due to the same reason (the capitalization of the west on the harsh face of these ceremonies and its harming Shiism) that some of the Maraje like Grand Ayatollahs Khamenei, Fazel, Makarem, Noori Hamedani and Tabrizi have declared the use of Qama haram at this time.[7]  

However some of the Maraj'e still believe the use of Qama to be halal because they do not believe these methods result in the harm of Shiism.

It must be noted that Hijamah is a Mustahab act that has its own conditions and rituals[8], but even if it is scientifically proved that the use of Qama has the same effect of Hijamah, it will still be haram, because it brings about the harm of Shiism and the adversaries of Islam take advantage of it.