Mourning rituals and self harm as found in the Qur'an
We read in Surah Nisa 004.148
YUSUFALI: Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things.
We read in Tafseer Ibn Katheer Volume 2 page 20 Surah Nisa, under the commentary of this verse:
"Ali bin Abi Talhah said that Ibn Abbas commented on the Ayah and said,****
'Allah does not like that the evil should be uttered in public, He does not like that any one should invoke Him against anyone else, unless one is wronged. In this case, Allah allows one to invoke Him against whoever wronged him. Hence Allah's statement Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done'"
A similar narration can also be located in Saheeh al Bukharee Volume 2 page 820 on the authority of Muhammad ibn Kab.
This verse makes it clear that the public's relaying of injustice is permissible. Relaying the suffering of a victim is permissible. The tradition from Bukhari proves that mourning is permissible when one is citing the pains inflicted on the aggrieved party hence any tradition that contradicts this must be ignored.
Peace aqm805
The verse that has been copy-pasted by you is grossly out of context.
Firstly ... the ayat says 'evil' and in the same verse states except where injustice has been done. The correct understanding of this verse is that 'evil' should not be spread about because evil spreads evil, but in the case where an injustice has been done to someone then to protect people from further evil that information needs to be made public.
Now this copy paste of yours has made a massive blunder ... because by assuming that the injustice can be applied to the event of karbala you are admitting that the matam is an evil ... a necessary one but still EVIL.
Read the red coloured text it is from your copy paste ... the originator has made a jump, an intuitive one, which does not follow from the context. He has concluded that to relay an injustice is persmissible, but the verse talks about relaying an evil as a result of an injustice these are not the same things.
Then by saying to relay an injustice is one thing but then to relay it as though the injustice was on the relayer rather than the victim this is another matter entirely.
Then you need to consider the wisdom of the purpose why the evil is allowed in this instance it is for protection. So why is it that centuries after the event has gone by is it still necessary to relay this event don't you think we know about it? Or do you think the 'evil' is still lurking around and makes it necessary to spread it once a year?
The person has not done his homework ... this is only on the first section of your post ... I will leave the rest for now ...