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Tatbir: Difference between revisions
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'''Taṭbīr''' (Arabic: {{ia|التطبير}}) or '''Qama Zanī''' (Farsi: {{ia|قمهزنی}}) is a [[Mourning procession|mourning]] practice by some [[Shi'a]]s, in which they beat their heads with a | '''Taṭbīr''' (Arabic: {{ia|التطبير}}) or '''Qama Zanī''' (Farsi: {{ia|قمهزنی}}) is a [[Mourning procession|mourning]] practice by some [[Shi'a]]s, in which they beat their heads with a dagger (qama) so that it bleeds. The practice became common from about the tenth/sixteenth century, and is practiced today in some countries, including [[Iraq]], [[Lebanon]], [[India]], and sometimes [[Iran]]. | ||
Proponents of tatbir see it as a ritual of [[Ashura]] and a means for the reinforcement of Shiism, and its opponents believe that it is a superstition undermining and defaming Shiism. | Proponents of tatbir see it as a ritual of [[Ashura]] and a means for the reinforcement of Shiism, and its opponents believe that it is a superstition undermining and defaming Shiism. | ||
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==The Notion== | ==The Notion== | ||
Tatbir is a kind of mourning for [[Imam al-Husayn (a)]] in which one beats one's head with a | Tatbir is a kind of mourning for [[Imam al-Husayn (a)]] in which one beats one's head with a dagger, whereby blood runs from the head. Tatbir is usually practiced in mourning processions while they cross a street, and during tatbir, mourners loudly shout "Haydar Haydar." Moreover, drums and horns are played, and red banners are raised. | ||
Proponents of tatbir believe that the proper time for the practice is the dawn of the [[Day of Ashura]]. In the past, the tradition was practiced on [[Ramadan 21]] as well. The most common manners of tatbir include putting on a white long gown (similar to a shroud) and shaving the head. | Proponents of tatbir believe that the proper time for the practice is the dawn of the [[Day of Ashura]]. In the past, the tradition was practiced on [[Ramadan 21]] as well. The most common manners of tatbir include putting on a white long gown (similar to a shroud) and shaving the head. | ||
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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' I 5]], [[1345]]/[[August 31]], [[1926 CE|1926]], he writes: | 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' I 5]], [[1345]]/[[August 31]], [[1926 CE|1926]], he writes: | ||
:The strongest view is the permissibility of making one’s forehead bleed with a strike of a | :The strongest view is the permissibility of making one’s forehead bleed with a strike of a dagger 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 daggers 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 [[fast]]s 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 daggers 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 [[recommended]]: | The following [[marja']]s or Shiite authorities have ruled that tatbir is permissible or even [[recommended]]: | ||
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One influential [[fatwa]] against tatbir is that of [[Sayyid Abu l-Hasan al-Isfahani]]: | One influential [[fatwa]] against tatbir is that of [[Sayyid Abu l-Hasan al-Isfahani]]: | ||
:The use of | :The use of daggers and chains and drums and horns and whatever is common today in mourning processions on the [[Day of Ashura]] is forbidden and against the sharia. | ||
After this fatwa, the most important text in opposition to tatbir was the book, ''[[al-Tanzih li-a'mal al-shabih]]'' by [[Sayyid Muhsin al-Amin]], in which tatbir and other similar practices of mourning are considered as illegitimate, irrational, and a ground for undermining Shiism. The publication of the book led to different reactions, and books and essays were written and published in its defense or against it. | After this fatwa, the most important text in opposition to tatbir was the book, ''[[al-Tanzih li-a'mal al-shabih]]'' by [[Sayyid Muhsin al-Amin]], in which tatbir and other similar practices of mourning are considered as illegitimate, irrational, and a ground for undermining Shiism. The publication of the book led to different reactions, and books and essays were written and published in its defense or against it. | ||