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Draft:Kafan-pushi (Wearing Shrouds)

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Template:Infobox Ceremony Kafan-pushi (Persian: کفن‌پوشی, literally wearing a shroud) is one of the religious and political rituals of the Shi'a. In this ceremony, Shi'as wear a white cloth as a symbol of the kafan (shroud) and engage in mourning. In addition to its religious aspect, at certain times, Kafan-pushi is a protest reaction to political and social issues. In mourning, Kafan-pushi is considered a symbol of the oppressed state and self-sacrifice of Imam al-Husayn (a). In some demonstrations, it is a symbol of standing by one's demands even unto death.

Kafan-pushi: A religious and political ritual

Kafan-pushi is one of the rituals of the Shi'a performed in Iran and other Shi'a communities.[1] This ritual is performed during the Shi'a mourning for Imam al-Husayn (a) and other Shi'a Imams (a).[2] In addition to their religious ceremonies, Shi'as sometimes demonstrate while wearing shrouds in reaction to political and social issues.[3]

In mourning

Kafan-pushi by mourners is considered a reminder of the bravery and the oppressed state of Imam al-Husayn (a) and his companions.[4] Recorded images of Kafan-pushi by mourners show that they wear a white cloth over their clothes as a symbol of the shroud and engage in sina-zani and zanjir-zani.[5] Also, in the ceremonies of qama-zani and tigh-zani, mourners appear in the form of Kafan-pushi.[6] Sometimes the term "Kafan-push" or "Kafan-pushan" is included in the names of religious groups (hay'ats).[7] In some cases, this ceremony is held near or inside religious sites and the shrines of Shi'a Imams (a).[8]

In the rawdas related to the Event of Karbala, it is narrated that Lady Zaynab (a) dressed her sons in shrouds before they entered the battlefield.[9]

In reaction to political and social events

Iraqis wearing shrouds in support of the Palestinian people against the Israeli invasion of Gaza, after Operation Al-Aqsa Flood (2023)

Kafan-pushi, in some cases, occurs in response to political events, meaning that the protesters are ready to sacrifice their lives to defend their rights.[citation needed] During the Qajar era, a number of people, accompanied by mujtahids including Mulla Ahmad Naraqi, went to Fath 'Ali Shah wearing shrouds to dissuade him from making peace with Russia.[10] Also in 1952, Sayyid Abu l-Qasim Kashani asked the people of Tehran to wear shrouds and take to the streets in defense of Mohammad Mosaddegh.[11] In the event of the June 5 uprising in 1963, the people of Waramin were engaged in Muharram mourning while wearing shrouds when they learned of the arrest of Imam Khomeini by the Pahlawi regime and marched on foot to Tehran.[12]

Reports show that Kafan-pushi, in some cases, is done in reaction to social phenomena. For example, in 2023, religious groups of women in Qom held a demonstration in support of hijab and condemning the desecration of the Quran in Europe while wearing shrouds.[13]

Notes

  1. ↑ “Wurūd-i mawkib-i ʿazādārān-i kafan-pūsh bi-ḥaram-i Sayyid al-Shuhadāʾ dar ẓuhr-i ʿĀshūrā,” Al-Alam TV; “Marāsim-i ʿazādārī-yi kafan-pūshān-i shahristān-i Rāmiyān-i istān-i Gulistān,” ISNA.
  2. ↑ “Ḥamāsa-yi īthār wa arādat-i zāʾirān-i Kirmānī,” Astan News.
  3. ↑ Najafī, “Mullā Aḥmad Narāqī wa andīsha-yi siyāsī-yi ū,” p. 82; “Zanān-i Qom kafan-pūsh shudand,” Tabnak.
  4. ↑ “Ḥamāsa-yi īthār wa arādat-i zāʾirān-i Kirmānī,” Astan News.
  5. ↑ “Marāsim-i ʿazādārī-yi kafan-pūshān-i shahristān-i Rāmiyān-i istān-i Gulistān,” ISNA.
  6. ↑ Ḥaq-gū and Bābāʾī, “Nakhl-bardārī dar Zārč,” p. 49.
  7. ↑ “Marāsim-i hayʾat-i ʿazādārān-i Khurāsān-i Junūbī dar Ḥaram-i Raḍawī,” IQNA.
  8. ↑ “Ḥamāsa-yi īthār wa arādat-i zāʾirān-i Kirmānī,” Astan News.
  9. ↑ “Shahādat-i farzandān-i Ḥaḍrat-i Zaynab dar Karbalā,” Balagh.
  10. ↑ Najafī, “Mullā Aḥmad Narāqī wa andīsha-yi siyāsī-yi ū,” p. 82.
  11. ↑ Dānishjū and Vakīlī, “Khāstgāh-i andīshahā-yi siyāsī-yi ʿulamā... ,” p. 60.
  12. ↑ “Bāz-khwānī-yi ḥamāsa-yi kafan-pūshān-i Varāmīn dar 9-i Dey-i sāl-i 88,” IRNA.
  13. ↑ “Zanān-i Qom kafan-pūsh shudand,” Tabnak.

References

  • “Bāz-khwānī-yi ḥamāsa-yi kafan-pūshān-i Varāmīn dar 9-i Dey-i sāl-i 88.” IRNA.
  • Dānishjū, Ḥamīda and Vakīlī, Hādī. “Khāstgāh-i andīshahā-yi siyāsī-yi ʿulamā dar jariyān-i nahḍat-i millī-shudan-i naft bā takīd bar dīdgāhhā-yi Āyat Allāh Kāshānī.” Maʿrifat, no. 261 (Shahrivar 1398 Sh).
  • Ḥamāsa-yi īthār wa arādat-i zāʾirān-i Kirmānī.” Astan News.
  • Ḥaq-gū, Abū Dharr and Bābāʾī, Abū l-Qāsim. “Nakhl-bardārī dar Zārč.” Ṣaḥna, no. 49 (Esfand 1384 & Farvardin 1385 Sh).
  • “Marāsim-i hayʾat-i ʿazādārān-i Khurāsān-i Junūbī dar Ḥaram-i Raḍawī.” IQNA.
  • “Marāsim-i ʿazādārī-yi kafan-pūshān-i shahristān-i Rāmiyān-i istān-i Gulistān.” ISNA.
  • Najafī, Munīra. “Mullā Aḥmad Narāqī wa andīsha-yi siyāsī-yi ū.” Tārīkh-pazhūhī, no. 18 (Spring 1383 Sh).
  • “Shahādat-i farzandān-i Ḥaḍrat-i Zaynab dar Karbalā.” Balagh.
  • “Wurūd-i mawkib-i ʿazādārān-i kafan-pūsh bi-ḥaram-i Sayyid al-Shuhadāʾ dar ẓuhr-i ʿĀshūrā.” Al-Alam TV.
  • “Zanān-i Qom kafan-pūsh shudand.” Tabnak.
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