Tatbir: Difference between revisions

The main evidence appealed to by proponents of tatbir is, in addition to celebration of rituals and the protection of Shiite traditions and display of power by the Shiite community, a fatwa by Mirza Na'ini. In the second section of a well-known fatwa he wrote on Rabi' al-Awwal 5, 1345, he writes:

The strongest view is the permissibility of making one’s forehead bleed with a strike of a sword or qama if one is protected from any harms. That is, the running of the blood without a damage to the forehead’s bone which is usually harmless, as those who use swords and qamas manipulate it in a way that does not damage the bone, and if one thinks that the strike of a qama is not usually harmful, but after the strike, an amount of blood that comes out is harmful, then it will be implausible to forbid it, just as a person who performs wudu' or ghusl with water or fasts in the Ramadan month, and then it turns out that this was harmful. However, the cautious thing to do for those who do not know how to manipulate swords and qamas is to refrain from doing so, particularly young people whose hearts are filled with love of Husayn b. 'Ali and are incontinent in love of Husayn such that they do not care if a harm might strike them during the use [of qama].

The following marja's or Shiite authorities have ruled that tatbir is permissible or even mustahab (or supererogatory):

 

Muhammad Taqi Bahjat

 

Mirza Jawad Tabrizi

 

Sayyid Muhammad Sadiq Ruhani