From Shiite Theology to the Contemporary Era.
Decoding an unforgettable grandeur: the spiritual, social and political significance of Tashyi'
The rite of the Tashyi' (the solemn public escorting of the deceased's remains) in Shiite doctrine goes far beyond mere social custom or the simple commemoration of the dead. It represents a true educational and political program, as well as a profound unifying force within the community of believers. This high regard within Imami doctrine is based on two fundamental pillars: the first is the troubled history of this school of thought, which has transformed the funeral procession into a symbol of solidarity and Shiite identity; the second is constituted by the texts of tradition (Hadith) widely handed down (mutawatir), who attribute to this act an extraordinary spiritual and interior value.
The Funeral Procession in the Sacred Texts and Shia Hadith
In traditional Shia texts (such as the Wasa'il al-Shia and Jawahir al-Kalam), the funeral accompaniment of a believer (mu'min) is considered one of the most strongly recommended practices (Mustahabb mu'akkad). The sacred texts on the subject promise rich and prodigious rewards, both for those who accompany the coffin and for the deceased himself:
The right of the deceased: In a famous narration by Imam al-Sadiq it is stated that the believer has seven obligatory rights towards his brother in faith, such that if he violates even one of them, he leaves the guardianship (region) of God. The seventh law in this tradition reads: «…wa an tashhada janazatahu» (i.e., attend his funeral).
Mutual forgiveness: Imam al-Baqir states in a tradition: “When the believer is laid to rest in the grave, it is announced to him: ‘The first gift bestowed upon you is Paradise, and the first gift bestowed upon those who accompanied you to the funeral is the forgiveness of their sins.’”
The reward of steps: In a Hadith It is said of the Prophet that for every step taken during the funeral procession, thousands of good deeds are recorded for the man (hasanat) and as many sins were erased.
The degrees of the act of worship: Shiite jurisprudence (fiqh) identifies three stages in the funeral accompaniment: to the place of prayer, to the edge of the tomb, and the pause after the burial to invoke forgiveness. The culmination of this journey is the spiritual assistance offered to the soul in the initial moments of the encounter with the angels Nakir and Munkar.
Shiite traditions invite the person who accompanies the coffin to silence and devotion (khushu'), to meditation on death and to identifying with the condition of the deceased. This means that the funeral serves as a "living school of eschatology" (Ma'ad), aimed at correcting the social behavior of the living.
However, the rank of the deceased significantly affects the importance of participation in the rite. Specifically, there is a much greater recommendation for the funeral of liaison (wise men) and martyrs (Shuhada):
«Whoever accompanies the coffin of a wise man ('Alim), it is as if he had accompanied me; and whoever accompanies me, it is as if he had accompanied Gabriel; and whoever accompanies Gabriel, it is as if he had accompanied God Most High; and for whoever accompanies God, Paradise becomes an obligatory right." This text demonstrates that the body of the wise man is the guardian of the legacy of prophecy (knowledge) and his honor corresponds to the honor of the prophetic mission itself.
Another narrative states that when a wise man dies, seventy thousand angels descend from heaven to escort his coffin, invoking forgiveness for him and the mourners until the moment of burial—a privilege that, for ordinary people, is not mentioned with such emphasis.
Imam al-Sadiq states that when a believing jurist dies (faqih), the angels of heaven and the places on earth where he worshipped God weep for him. The funeral of the wise man on earth coincides with the mourning of the angels in the heavenly kingdom (Malakut).
The martyr (Shahid), in Shiite traditions, is considered a spiritually ever-living being (according to the Quranic principle) and totally pure (clean). For this reason, traditional texts present a different perspective on his funeral: in numerous Hadith Regarding the martyrs of the early Islamic era (such as Hanzalah Ghasil al-Mala'ika or Ja'far al-Tayyar), the Prophet announced that he saw angels escorting, washing, or releasing the soul of the martyr. The narrations specify that the ranks of angels precede those of humans at the martyr's funeral.
The Historical Dimensions of the Funeral Rite in the Experience of Islamic Iran
From a historical perspective, the funeral rite in Shi'ism has been intertwined with three major challenges and turning points:
The secret and symbolic funeral: The starting point of Shiite history is marked by the funeral and secret burial at night of the noble Fatima Zahra at the hands of the Prince of Believers, Imam Ali. This historical event has transformed the funeral rite, in Shiite memory, into a symbol of "suffered oppression" (mazlumiyyat) and "civil protest against deviation." In this vision, the absence of a funeral—or its holding—takes on a dual meaning: when the funeral is held publicly, it becomes a symbol of authority aimed at vindication, the demand for justice, and the condemnation of the oppressor.
The social cohesion of a historical minority: Over the centuries, Shiites, as a minority under intense pressure, have used funeral rites to assert their presence, strengthen internal ties, and support grieving families. Imam al-Sadiq consciously ordered his companions to announce the death of their brothers in faith so that, through the gathering of believers, the community's social influence and spiritual comfort would be strengthened.
The bridge between the earthly world and the afterlife: The funeral, in Shiite doctrine, is the bridge that connects this world (Dunya) to the Afterlife (Akhirah), as well as the tangible manifestation of The region (spiritual guardianship/authority) and Ukhuwwah (brotherhood). Theological texts consider it a means of purification from sins and a factor of inner awakening, while historical experience defines it as the ground for the preservation of identity, the expression of affection (mawaddah) and solidarity in the face of adversity. The funeral rite gives dignity to the human structure of society and manages to build a different civilization, founded not on individualism, but on altruism and on the profound concept of The region.
In historical experience, due to oppression, political suffocation, and the Shi'ites' lack of power, it was generally not possible to celebrate proper funerals for the Imams. Certainly, rites were held for some of them—such as the second (Hasan) and the sixth (al-Sadiq) in Medina, the seventh (al-Kadhim) in Baghdad, and the eighth (al-Ridha) in Tus; however, the obstruction of a funeral or the riots that arose because of it have forever remained in Shi'ite political theology as symbols of oppression. The culmination of this was the denial of a funeral and the grave outrage perpetrated on the body of Imam Husayn.
During the period of Occultation (Ghaybah) of the twelfth Imam, the traditionalists (Muhaddithun) and scholars, particularly in Iran and Iraq, have often had grand funerals. Even where conditions did not permit it (as during Saddam Hussein's regime in Iraq), the event has nevertheless entered the historical memory of the Shiites in the form of protest and vindication.
A point of fundamental importance occurs when the deceased is not only an unparalleled scholar – that is, a reference Authority (Marja' al-Taqlid) placed at the highest scientific and practical levels – but he also fell a martyr on the battlefield against the enemy. In this case, the funeral becomes the most significant event and a historical turning point. In Shiite history, there are four major Marja' al-Taqlid and first-rate scholars who, at the height of their fame, were executed or assassinated. Their historical fame is essentially linked to the title of "Martyr" (Shahid) even before their name.
The most famous martyred scholars in Shia history are the First Martyr (1385) Sheikh Shams al-Din Muhammad ibn Makki al-Amili, the Second Martyr (1558) Sheikh Zain al-Din ibn Ali al-Amili, the Third Martyr (1610) and Muhammad Baqir al-Sadr, who was assassinated in Iraq in conjunction with the Islamic Revolution and called the Fourth Martyr.
Ayatollah Khamenei was the highest academic and spiritual authority among the Shiites at the time of his martyrdom, and can therefore be called the Fifth Martyr. The funeral of such a scholar and martyr is, naturally, of the utmost importance among the Shiites.
His funeral attended by 20 million people in Tehran, and even more so in key cities and nerve centers of Shiite theology (i.e. Qom, Mashhad, Najaf and Karbala), demonstrates the attempt to permanently bind “suffered oppression” (mazlumiyyat) and “authority/power” (iqtidar) in the global and civilized rise of Iran. A civilization that never builds walls around itself, but breaks the boundaries of awakening and the fight against oppression. The movement and steps of several million participants in the procession, together with the red flags at this event, are the symbol of the universalization of a message: peace is brought about by the end of injustice, not by lamentations and anathemas.