Tatbir: Difference between revisions
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The main evidence appealed to by proponents of tatbir is, in addition to the celebration of rituals and the protection of Shiite traditions and the display of power by the Shiite community<ref>ʿĀmilī, ''Radd al-hujūm'', p. 164, 197. </ref>, a fatwa by [[Mirza Na'ini]]. In the second section of a well-known fatwa he wrote on [[Rabi' I 5]], [[1345]]/[[September 13]], [[1926 CE|1926]], he writes: | The main evidence appealed to by proponents of tatbir is, in addition to the celebration of rituals and the protection of Shiite traditions and the display of power by the Shiite community<ref>ʿĀmilī, ''Radd al-hujūm'', p. 164, 197. </ref>, a fatwa by [[Mirza Na'ini]]. In the second section of a well-known fatwa he wrote on [[Rabi' I 5]], [[1345]]/[[September 13]], [[1926 CE|1926]], he writes: | ||
:The strongest view is the permissibility of making one’s forehead bleed with a strike of a dagger if one is protected from any harm. That is, the running of the blood without 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. Still, 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 the love of Husayn b. 'Ali and are incontinent in the love of Husayn such that they do not care if harm might strike them during the use [of qama]. | :The strongest view is the permissibility of making one’s forehead bleed with a strike of a dagger if one is protected from any harm. That is, the running of the blood without 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. Still, 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 the love of Husayn b. 'Ali and are incontinent in the love of Husayn such that they do not care if harm might strike them during the use [of qama].<ref>Rabbānī Khalkhālī, ''ʿAzādārī az dīdgāh-i Marjaʿīyyat-i Shīʿa '', p. 55.</ref> | ||
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]]: | ||
* [[Muhammad Taqi Bahjat]] | * [[Muhammad Taqi Bahjat]*<ref>[https://bahjat.ir/fa/search-ahkam?search_api_views_fulltext=&field_books=%D8%A7%D8%B3%D8%AA%D9%81%D8%AA%D8%A7%D8%A6%D8%A7%D8%AA%2C] Website of grand Ayatullāh Bahjat's office, Q 6383.</ref> | ||
* [[Mirza Jawad Tabrizi]] | * [[Mirza Jawad Tabrizi]]<ref>Tabrīzī, ''Istiftāʾāt-i jadīd'', vol. 1, p. 454-459. </ref> | ||
* [[Sayyid Muhammad Sadiq Ruhani]] | * [[Sayyid Muhammad Sadiq Ruhani]]<ref>[http://www.rohani.ir/fa/ndt/2131/%D9%BE%D8%A7%D8%B3%D8%AE-%D8%AD%D8%B6%D8%B1%D8%AA-%D8%A2%DB%8C%D8%AA-%D8%A7%D9%84%D9%84%D9%87-%D8%A7%D9%84%D8%B9%D8%B8%D9%85%DB%8C-%D8%B1%D9%88%D8%AD%D8%A7%D9%86%DB%8C-%D8%AF%D8%A7%D9%85-%D8%B8%D9%84%D9%87-%D8%A8%D9%87-%D8%B3%D9%88%D8%A7%D9%84%D8%A7%D8%AA پاسخ حضرت آیت الله العظمی روحانی به سؤالاتی درباره کیفیت عزاداری برای ائمه معصومین(ص)]، Website of grand Ayatullāh Rūḥānī's office.</ref> | ||
===Opponents=== | ===Opponents=== | ||