Thursday, December 6, 2012

Tatbir- Views of Grand Ayatollahs regarding Tatbir


From Wikipedia, the free encyclopedia

Tatbir (Arabic: تطبير‎), in the South Asia also known as Talwar zani and Qama Zani,[1] is an act of mourning by Shia Muslims in grief of younger grandson of Islamic Prophet Mohammad, Imam Al Husain ibn Ali who was martyred along with his children, companions and near relatives in the battle of Karbala by the Ummayad ruler Yazid.


Contents [hide]
1 Performance of Tatbir
2 Views of Grand Ayatollahs regarding Tatbir
3 Historical evidences regarding Tatbir
4 Historical evidences for other forms of mourning...
5 References
6 External links
[edit]Performance of Tatbir

Tatbir is performed every year on the 10th day of Islamic month of Moharram, known as the Day of Ashura, and Arbaeen by the Shiites around the world. However, some Shiites also perform Tatbir on other occasions like the 21st of Ramadan (the day when first Imam Ali ibn Abi talib was martyred in Kufa), 28th of Safar (in commemoration of Prophet Mohammad's Death and Martyrdom of second Shiite Imam Hasan ibn Ali) and any time during the mourning period starting from Moharram till 8th of Rabi ul Awwal.[citation needed]
The practice of Tatbir includes striking oneself with a form of a sword (talwar in South Asia) on the head, causing blood to flow in remembrance of the innocent blood of Imam al Husain ibn Ali which was shed by Yazid's forces in Battle of Karbala. Some Shiites also hit their back and/or chest with blades attached to chains. This is more commonly known as Zanjeer Zani. Tatbir is performed by both men and women of all ages[2] (the performance of women is not advertised with pictures due to Hijab reasons, however it is certainly permissible for women as it was Sayyidah Zaynab bint Ali who first performed it.
[edit]Views of Grand Ayatollahs regarding Tatbir

Mourning of Muharram
Events
Battle of Karbala
Figures
Imam Husayn
Ali Akbar ibn Husayn
Ali Asghar ibn Husayn
al-Abbas ibn Ali
Zaynab bint Ali
Sukayna bint Husayn
Muslim ibn Aqeel
Places
Imam Husayn Shrine
Hussainia
Times
Day of Ashura
Arba'een
Customs
Majlis-e-Aza
Marsia
Noha
Soaz
Ta'zieh
Tabuik
Hosay
Chup Tazia
Tatbir has been sanctioned and regarded permissible by many renowned Shia clerics in their verdicts provided it does not lead to loss of life or any similar kind of danger to the individual performing it. Grand Ayatollah Abdul-Karim Ha'eri Yazdi, the Founder of the current Hawzah in the holy city of Qom has regarded Tabir permissible in his verdict in the following manner:
“The hitting of swords on the heads (causing bleeding) is alright (allowed) provided there is no harm to the person doing this. Furthermore no one has the right to prohibit this (hitting the head with sword). In fact all kinds of TA’ZIAH – mourning – for SEYYED AL-SHUHADA’ – Imam Hussain – may our souls be sacrificed for him, are MUSTAHAB – desirable deeds.”[3]
The above Fatwa by Grand Ayatollah Abdul-Karim Ha'eri Yazdi was endorsed and signed by the following eminent Maraje’[4][5]:
Grand Ayatollah al-Udhma al-Sheikh Muhammad al-Araki.
Grand Ayatollah al-Udhma al-Seyyid Muhammad Ridha al-Gulpaygani.
Grand Ayatollah al-Udhma al-Seyyid Shahab-el-Deen al-Mar’ashi al-Najafi.
Grand Ayatollah al-Udhma al-Seyyid Hassan al-Tabataba’e al-Qummi.
Grand Ayatollah al-Udhma al-Seyyid Muhammad al-Waheedi.
Grand Ayatollah al-Udhma al-Mirza Jawaad al-Tabrizi.
Grand Ayatollah al-Udhma al-Seyyid Muhammad Saadiq al-Rouhani.
Grand Ayatollah al-Udhma Muhammad Mahdi al-Lankaroudi.
Grand Ayatollah al-Sheikh Muhammad Hussain al-Naa’ini, the teacher of the Maraje’ of the holy city of Najaf.[6]
“There is no doubt as to the permissibility of the beating of the chest and the face with the hands to the point of redness or blackness (of the chest or the face). This is also extended to the lashing of the shoulders and the back with chains to the extent mentioned (above), and even if this led to bleeding. As for causing the bleeding of the head by sword beating, this is also allowed provided it does not lead to endangering harm, such as unstoppable bleeding or harm to the skull, etc. as it is known amongst the experts in doing this (hitting on the head).”[7]
The above Fatwa by grand Ayatollah al-Sheikh Muhammad Hussain al-Naa’ini was endorsed and signed by the following eminent Maraje’[8]:
Grand Ayatollah al-Udhma al-Seyyid Mohsen al-Hakim.
Grand Ayatollah al-Udhma al-Seyyid Muhammad Kaadhem al-Shari’atMadari.
Grand Ayatollah al-Udhma al-Seyyid Abd-el-A’la al-Sabzewary.
Grand Ayatollah al-Udhma al-Seyyid Abu al-Qasim al-Khoei.
Grand Ayatollah al-Udhma al-Seyyid Muhammad Ridha al-Gulpaygani.
Grand Ayatollah al-Udhma al-Seyyid Ali al-Hussaini al-Seestani.
Grand Ayatollah al-Udhma al-Seyyid Muhammad Saadiq al-Rouhani.
Grand Ayatollah al-Udhma al-Mirza Jawaad al-Tabrizi.
Grand Ayatollah al-Udhma al-Sheikh Hussain al-Waheed al-Khurasani.
Ayatollah al-Seyyid al-Shirazi
Question: Some individuals say that I do not see shedding my tears as enough to express my grief for Imam Hussain (AS), his household and his followers on the day of Ashura. So is hitting myself with sword and injuring myself is allowed?
Answer: The Hussaini Sha’a’er, including TATBIR, are some of the RAAJIH issues. TATBIR is a MUSTAHAB deed, unless it leads to death, loss of limb, or loss of faculties. (RAAJIH means MUSTAHAB that could become WAJIB depending on the circumstances - translator.).
Question: What is your opinion regarding hitting the head with sword – TATBIR – on the day of Ashura whether or not it harms the individual?
Answer: The most common and widely known opinion of the Fuqaha (scholars) is that the desirability (of TATBIR) is in it not being extremely harmful.
Question: If one engages in the program of TA’ZIAH for Imam Hussain (AS), and goes on to serve the program of TA’ZIAH but does not do TATBIR, is he regarded as a sinner, who deserves to be humiliated?
Answer: TATBIR is a desirable act, and a MUKALLAF – i.e. one who has reached the adolescence age and is duty bound – may forsake a desirable act. It is not allowed to humiliate a Mu’min, and also one who does not do TATBIR may not humiliate or insult others, or accuse them (of false things).
Question: What is your opinion regarding the reports that Lady Zaynab (AS), when she saw the head of her brother Imam Hussain peace be upon him, being paraded in public hit her forehead on the bar of the carriage she was travelling in, causing bleeding to flow from beneath her veil, which was visible to onlookers who witnessed the event?
Answer: Yes that is proven.
{Some of the famous references, which confirm the above report, are as follows: · Bihaar al-Anwaar; volume 45, page 114, · Jalaa’ al-‘Oyun; volume 2, page 238, · Zaynab al-Kubra; page 112, · Asraar al-Shahadah; page 474, · Al-Muntakhab; volume 2, page 478, · Nusrat-ul-Madhlum; page 18. Needless to say that ‘Allamah al-Majlisi – compiler of Bihaar al-Anwaar – and Sheikh al-Shari’ah al-Isfahani have confirmed the authenticity of the report.}
Ayatollah Sayed Sadigh Rohani
I love the youths that do tatbeer/GhameZani and I ask Allah (swt) to resurrect me with them.
[edit]Historical evidences regarding Tatbir

The following are the few of various narrations recorded, where the Ahlul Bayt (family of Mohammad) shed their blood during mourning for Imam Hussain:
The people who practice Tatbir take lead, amongst the teachings of other infallible personalities, from Lady Zaynab, heroine of Karbala and sister of Imam Hussain. It is narrated that when Lady Zaynab saw the head of Her brother Imam Hussain being paraded in public, she hit her forehead on the bar of the carriage She was traveling in, causing blood to flow from beneath Her veil, which was visible to onlookers who witnessed the event.[9][10][11][12][13][14][15][16]
Some people question this narration above and say that "Lady Zaynab was emotional at the time and didn't know what she was doing." However, the fourth Imam, Imam Zain al-Abideen, had said many times to Lady Zaynab “You are, praise be to Allah, a scholar without (the need for) a teacher, and learned without (the need for) a guide” - “Anti al-Hamdu-Lillah ‘Alimatun Ghayra Mu'allimah wa Fahhimatun Ghayra Mufahhimah” – This statement is seen by scholars as indicating that Lady Zaynab never made mistakes.[17]
There is also a narration which states that when the tragedies of Imam Hussain were being recited in a mourning ceremony, Imam Zain al-Abideen stood up and hit his head on the wall and blood flowed from His head, and His head and His face became covered in blood.[18]
Also, Imam al-Mahdi states in his Ziyarat Al Nahiya, addressing Imam Hussain:
“....now that I could not help you when needed most help, I shall cry blood for you instead of tears![19]”
there also a narration Regarding Imam Zainul Abideen (As),it has been narrated: years after Karbala, a discussion had come up which led onto talking about the blood-filled tragedy and his great father, and his father’s respected head, and when he (4th Imam) heard these memories:
قام على طوله و نطح جدار البيت بوجهه، فكسر انفه، و شج رأسه، و سال دمه على صدره، و خر مغشياً عليه من شدة الحزن والبكاء.
so he stood erect (like a soldier) and he smashed his head to the wall of the house, and the effect of such a hit caused his nose and head to break and blood gushed down his head and face, and poured onto his chest, and from the intensity of his crying and wails and grief, he fell unconscious.”[20]
[edit]Historical evidences for other forms of mourning...

There are also reports that Imam Jafar al Sadiq arranged for 'Shabeeh' or enactment about Ali the Junior (Ali al-Asghar ibn Husayn the son of Imam Husain ibn Ali to recreate the scene of Karbala for the people, and the Imam does not hold this enactment solely for the (Ali al-Asghar ibn Husayn but for all the martyrs of Karbala.[21]
On another occasion a poet comes to the Imam and asks permission to recite a poem about Imam Husain ibn Ali. The Imam told the poet to wait so that he could set up a Hijaab so that the women could come and listen to the lamentation. When the Hijaab was set up the Imam invited the women to come and asked the poet to start reciting, which he did. The Imam stopped him and asked him to recite the lamentation in way and dialect, which he does it in their hometown (in Iraq for example).
All these indicate that the Ahl-ul-Bayt used to teach and proactively encourage their followers to uphold the memory, torment, and the teachings of Imam Husain ibn Ali by words and poetry, by enactment - Shabeeh - to recreate the scenery of the day of Ashura in Karbala, and by show devotion to Imam Husain ibn Ali in Tatbeer as shown by Zaynab bint Ali al-Kubra.[22]

Tatbir- Views of Grand Ayatollahs regarding Tatbir


From Wikipedia, the free encyclopedia

Tatbir (Arabic: تطبير‎), in the South Asia also known as Talwar zani and Qama Zani,[1] is an act of mourning by Shia Muslims in grief of younger grandson of Islamic Prophet Mohammad, Imam Al Husain ibn Ali who was martyred along with his children, companions and near relatives in the battle of Karbala by the Ummayad ruler Yazid.


Contents [hide]
1 Performance of Tatbir
2 Views of Grand Ayatollahs regarding Tatbir
3 Historical evidences regarding Tatbir
4 Historical evidences for other forms of mourning...
5 References
6 External links
[edit]Performance of Tatbir

Tatbir is performed every year on the 10th day of Islamic month of Moharram, known as the Day of Ashura, and Arbaeen by the Shiites around the world. However, some Shiites also perform Tatbir on other occasions like the 21st of Ramadan (the day when first Imam Ali ibn Abi talib was martyred in Kufa), 28th of Safar (in commemoration of Prophet Mohammad's Death and Martyrdom of second Shiite Imam Hasan ibn Ali) and any time during the mourning period starting from Moharram till 8th of Rabi ul Awwal.[citation needed]
The practice of Tatbir includes striking oneself with a form of a sword (talwar in South Asia) on the head, causing blood to flow in remembrance of the innocent blood of Imam al Husain ibn Ali which was shed by Yazid's forces in Battle of Karbala. Some Shiites also hit their back and/or chest with blades attached to chains. This is more commonly known as Zanjeer Zani. Tatbir is performed by both men and women of all ages[2] (the performance of women is not advertised with pictures due to Hijab reasons, however it is certainly permissible for women as it was Sayyidah Zaynab bint Ali who first performed it.
[edit]Views of Grand Ayatollahs regarding Tatbir

Mourning of Muharram
Events
Battle of Karbala
Figures
Imam Husayn
Ali Akbar ibn Husayn
Ali Asghar ibn Husayn
al-Abbas ibn Ali
Zaynab bint Ali
Sukayna bint Husayn
Muslim ibn Aqeel
Places
Imam Husayn Shrine
Hussainia
Times
Day of Ashura
Arba'een
Customs
Majlis-e-Aza
Marsia
Noha
Soaz
Ta'zieh
Tabuik
Hosay
Chup Tazia
Tatbir has been sanctioned and regarded permissible by many renowned Shia clerics in their verdicts provided it does not lead to loss of life or any similar kind of danger to the individual performing it. Grand Ayatollah Abdul-Karim Ha'eri Yazdi, the Founder of the current Hawzah in the holy city of Qom has regarded Tabir permissible in his verdict in the following manner:
“The hitting of swords on the heads (causing bleeding) is alright (allowed) provided there is no harm to the person doing this. Furthermore no one has the right to prohibit this (hitting the head with sword). In fact all kinds of TA’ZIAH – mourning – for SEYYED AL-SHUHADA’ – Imam Hussain – may our souls be sacrificed for him, are MUSTAHAB – desirable deeds.”[3]
The above Fatwa by Grand Ayatollah Abdul-Karim Ha'eri Yazdi was endorsed and signed by the following eminent Maraje’[4][5]:
Grand Ayatollah al-Udhma al-Sheikh Muhammad al-Araki.
Grand Ayatollah al-Udhma al-Seyyid Muhammad Ridha al-Gulpaygani.
Grand Ayatollah al-Udhma al-Seyyid Shahab-el-Deen al-Mar’ashi al-Najafi.
Grand Ayatollah al-Udhma al-Seyyid Hassan al-Tabataba’e al-Qummi.
Grand Ayatollah al-Udhma al-Seyyid Muhammad al-Waheedi.
Grand Ayatollah al-Udhma al-Mirza Jawaad al-Tabrizi.
Grand Ayatollah al-Udhma al-Seyyid Muhammad Saadiq al-Rouhani.
Grand Ayatollah al-Udhma Muhammad Mahdi al-Lankaroudi.
Grand Ayatollah al-Sheikh Muhammad Hussain al-Naa’ini, the teacher of the Maraje’ of the holy city of Najaf.[6]
“There is no doubt as to the permissibility of the beating of the chest and the face with the hands to the point of redness or blackness (of the chest or the face). This is also extended to the lashing of the shoulders and the back with chains to the extent mentioned (above), and even if this led to bleeding. As for causing the bleeding of the head by sword beating, this is also allowed provided it does not lead to endangering harm, such as unstoppable bleeding or harm to the skull, etc. as it is known amongst the experts in doing this (hitting on the head).”[7]
The above Fatwa by grand Ayatollah al-Sheikh Muhammad Hussain al-Naa’ini was endorsed and signed by the following eminent Maraje’[8]:
Grand Ayatollah al-Udhma al-Seyyid Mohsen al-Hakim.
Grand Ayatollah al-Udhma al-Seyyid Muhammad Kaadhem al-Shari’atMadari.
Grand Ayatollah al-Udhma al-Seyyid Abd-el-A’la al-Sabzewary.
Grand Ayatollah al-Udhma al-Seyyid Abu al-Qasim al-Khoei.
Grand Ayatollah al-Udhma al-Seyyid Muhammad Ridha al-Gulpaygani.
Grand Ayatollah al-Udhma al-Seyyid Ali al-Hussaini al-Seestani.
Grand Ayatollah al-Udhma al-Seyyid Muhammad Saadiq al-Rouhani.
Grand Ayatollah al-Udhma al-Mirza Jawaad al-Tabrizi.
Grand Ayatollah al-Udhma al-Sheikh Hussain al-Waheed al-Khurasani.
Ayatollah al-Seyyid al-Shirazi
Question: Some individuals say that I do not see shedding my tears as enough to express my grief for Imam Hussain (AS), his household and his followers on the day of Ashura. So is hitting myself with sword and injuring myself is allowed?
Answer: The Hussaini Sha’a’er, including TATBIR, are some of the RAAJIH issues. TATBIR is a MUSTAHAB deed, unless it leads to death, loss of limb, or loss of faculties. (RAAJIH means MUSTAHAB that could become WAJIB depending on the circumstances - translator.).
Question: What is your opinion regarding hitting the head with sword – TATBIR – on the day of Ashura whether or not it harms the individual?
Answer: The most common and widely known opinion of the Fuqaha (scholars) is that the desirability (of TATBIR) is in it not being extremely harmful.
Question: If one engages in the program of TA’ZIAH for Imam Hussain (AS), and goes on to serve the program of TA’ZIAH but does not do TATBIR, is he regarded as a sinner, who deserves to be humiliated?
Answer: TATBIR is a desirable act, and a MUKALLAF – i.e. one who has reached the adolescence age and is duty bound – may forsake a desirable act. It is not allowed to humiliate a Mu’min, and also one who does not do TATBIR may not humiliate or insult others, or accuse them (of false things).
Question: What is your opinion regarding the reports that Lady Zaynab (AS), when she saw the head of her brother Imam Hussain peace be upon him, being paraded in public hit her forehead on the bar of the carriage she was travelling in, causing bleeding to flow from beneath her veil, which was visible to onlookers who witnessed the event?
Answer: Yes that is proven.
{Some of the famous references, which confirm the above report, are as follows: · Bihaar al-Anwaar; volume 45, page 114, · Jalaa’ al-‘Oyun; volume 2, page 238, · Zaynab al-Kubra; page 112, · Asraar al-Shahadah; page 474, · Al-Muntakhab; volume 2, page 478, · Nusrat-ul-Madhlum; page 18. Needless to say that ‘Allamah al-Majlisi – compiler of Bihaar al-Anwaar – and Sheikh al-Shari’ah al-Isfahani have confirmed the authenticity of the report.}
Ayatollah Sayed Sadigh Rohani
I love the youths that do tatbeer/GhameZani and I ask Allah (swt) to resurrect me with them.
[edit]Historical evidences regarding Tatbir

The following are the few of various narrations recorded, where the Ahlul Bayt (family of Mohammad) shed their blood during mourning for Imam Hussain:
The people who practice Tatbir take lead, amongst the teachings of other infallible personalities, from Lady Zaynab, heroine of Karbala and sister of Imam Hussain. It is narrated that when Lady Zaynab saw the head of Her brother Imam Hussain being paraded in public, she hit her forehead on the bar of the carriage She was traveling in, causing blood to flow from beneath Her veil, which was visible to onlookers who witnessed the event.[9][10][11][12][13][14][15][16]
Some people question this narration above and say that "Lady Zaynab was emotional at the time and didn't know what she was doing." However, the fourth Imam, Imam Zain al-Abideen, had said many times to Lady Zaynab “You are, praise be to Allah, a scholar without (the need for) a teacher, and learned without (the need for) a guide” - “Anti al-Hamdu-Lillah ‘Alimatun Ghayra Mu'allimah wa Fahhimatun Ghayra Mufahhimah” – This statement is seen by scholars as indicating that Lady Zaynab never made mistakes.[17]
There is also a narration which states that when the tragedies of Imam Hussain were being recited in a mourning ceremony, Imam Zain al-Abideen stood up and hit his head on the wall and blood flowed from His head, and His head and His face became covered in blood.[18]
Also, Imam al-Mahdi states in his Ziyarat Al Nahiya, addressing Imam Hussain:
“....now that I could not help you when needed most help, I shall cry blood for you instead of tears![19]”
there also a narration Regarding Imam Zainul Abideen (As),it has been narrated: years after Karbala, a discussion had come up which led onto talking about the blood-filled tragedy and his great father, and his father’s respected head, and when he (4th Imam) heard these memories:
قام على طوله و نطح جدار البيت بوجهه، فكسر انفه، و شج رأسه، و سال دمه على صدره، و خر مغشياً عليه من شدة الحزن والبكاء.
so he stood erect (like a soldier) and he smashed his head to the wall of the house, and the effect of such a hit caused his nose and head to break and blood gushed down his head and face, and poured onto his chest, and from the intensity of his crying and wails and grief, he fell unconscious.”[20]
[edit]Historical evidences for other forms of mourning...

There are also reports that Imam Jafar al Sadiq arranged for 'Shabeeh' or enactment about Ali the Junior (Ali al-Asghar ibn Husayn the son of Imam Husain ibn Ali to recreate the scene of Karbala for the people, and the Imam does not hold this enactment solely for the (Ali al-Asghar ibn Husayn but for all the martyrs of Karbala.[21]
On another occasion a poet comes to the Imam and asks permission to recite a poem about Imam Husain ibn Ali. The Imam told the poet to wait so that he could set up a Hijaab so that the women could come and listen to the lamentation. When the Hijaab was set up the Imam invited the women to come and asked the poet to start reciting, which he did. The Imam stopped him and asked him to recite the lamentation in way and dialect, which he does it in their hometown (in Iraq for example).
All these indicate that the Ahl-ul-Bayt used to teach and proactively encourage their followers to uphold the memory, torment, and the teachings of Imam Husain ibn Ali by words and poetry, by enactment - Shabeeh - to recreate the scenery of the day of Ashura in Karbala, and by show devotion to Imam Husain ibn Ali in Tatbeer as shown by Zaynab bint Ali al-Kubra.[22]

hai qayamat ka saman loot hai har simt machi koi pursa nahi haalat ajab bachon ki

عباس اے شیر نیستانِ حیدر
دیتی تھی صدا زینب رو کر
عباس اے شیر ۔۔۔

کیا اسی دن کے لیے مانگی تھی بابا نے دُعا
آ کے پردیس میں ہو جائو گے تم ہم سے جدا
سوتے ہو چین سے دریا کے کنارے بھیا
کیا سنا ئی نہیں دیتی تمہیں ھل من کی صدا
عباس تنہا ہیں کھڑے رن میں سرور
عباس اے شیر ۔۔۔

اے میرے شیر جواں اے میرے بھائی ہو کہاں
ساکھ ہے دل پہ میرے تیری جدائی ہو کہاں
دیر سے دیتی ہوں بھیا میں دُہائی ہو کہاں
لُٹتی ہے فاطمہ زھرائ کی کمائی ہو کہاں
عباس خنجر ہے حلق سرور پر
عباس اے شیر ۔۔۔

کیا اسی دن کے لیے ساتھ بہن تھی آئی
آ گئی نیند جو دریا کی ترائی پائی
پھر پلٹ کر ہمیں صورت بھی نہیں دکھلائی
آ گیا رن سے علم تم نہیں آئے بھائی
عباس پھٹتا ہے میرا صدمے سے جگر
عباس اے شیر ۔۔۔

ٍٍٍٍِِِِِْْْْْْْْْْْْْْْْْْْْگر کے گھوڑے سے صدا باپ کو اکبر نے جو دی
دلبر فاطمہ کی عجب حالت تھی
ہاتھ ملتے تھے کبھی گھاٹ کو تکتے تھے کبھی
تھام کر ٹوٹی کمر کہتے تھے فرزند نبی
عباس لائو ں کیسے لاش اکبر
عباس اے شیر ۔۔۔

حال شبیر کا اب تو نہیں دیکھا جاتا
ہے کمر خم نہیں آ نکھوں سے سو جھائی دیتا
یہ ضعیفی یہ جوان لال کا صدمہ بھیا
تھام لو بڑھ کے ذرا ہاتھ تم ہی بھائی کا
عباس کھاتے ہیں ٹھوکر پر ٹھوکر
عباس اے شیر ۔۔۔

بھائی کو بھول گئے دھیان نہ بہنوں کا رہا
یاد آیا نہ کوئی پائی جو دریا کی ہوا
ہے کس دل سے کیا تم نے گوارا بھیا
ہر تماچے پہ سکینہ نے تمہیں یاد کیا
عباس جب چھینے گئے کانوں سے گوہر
عباس اے شیر ۔۔۔

ہے قیامت کا سماں لوٹ ہے ہر سمت مچی
کوئی پُرسا نہیںحالت عجب بچوں کی
تعزیانے کوئی کھاتا ہے تماچے کوئی
آگ دامن میں ہے معصوم سکینہ کے لگی
عباس بھیا اُٹھو لو جلد خبر
عباس اے شیر ۔۔۔

چھوڑ کر دشت مُصیبت میں بہن کو بھائی
تم نے اچھا ہی کیا دُور بسائی بستی
دیکھ سکتے تھے کہاں تم تو ہائے حالت میری
بلوائ عام میں بھیا میں کُھلے سر ہوں کھڑی
عباس عدائ لے گئے چادر
عباس اے شیر ۔۔۔

عظمت و عزت سادات بُھلا دی بھائی
آگ خیموں میں لعینوں نے لگا دی بھائی
مسند احمد مُرسل بھی جلدی بھائی
تعزیانوں سے ہے عابد کو سزا دی بھائی
عباس غش میںہے پڑا میرادلبر
عباس اے شیر ۔۔۔

My Kama Matam Bargah Ashura 2012

Wa Waila Sad Wa Waila Ibne Zehra Wa Waila

My Kama Matam Ashura Bargah 2012

ye zeefi ye jawan laal ka sadma bhaiya thaam lo badke zara haath tumhi bhai ka abbas khaate hai thokar par thokar abbas ay shere....

dayr se deti hoo bhaiya mai duhaai ho kahan lut-ti hai fatema zehra ki kamayi ho kahan abbas khanajr hai halqe sarwar par abbas ay shere....

chor kar dashte musibat may behan ko bhai tumne acha hi kiya door basayi basti dekh sakte thay kahan tum to haye halat meri

girke ghoray se sada baap ko akbar ne jo di dibare fatema zehra ki ajab haalat thi haath malte thay kabhi ghaat ko taktay thay kabhi

dekh sakte thay kahan tum to haye halat meri balwaye aam may bhaiya mai khule sar hoo khari abbas aada le gaye chaadar abbas ay shere....

sotay ho chain se darya ke kanaare bhaiya kya sunayi nahi deti tumhay halmin ki sada abbas tanha hai khade ran may sarwar

\

abbas ay shere nayastane hyder
deti thi sada zainab rokar
abbas ay shere....

kya isi din ke liye maangi thi baba ne dua
aake pardes may hojaoge tum humse juda
sotay ho chain se darya ke kanaare bhaiya
kya sunayi nahi deti tumhay halmin ki sada
abbas tanha hai khade ran may sarwar
abbas ay shere....

ay mere shere jawan ay mere bhai ho kahan
shaakh hai dil pe mere teri judaai ho kahan
dayr se deti hoo bhaiya mai duhaai ho kahan
lut-ti hai fatema zehra ki kamayi ho kahan
abbas khanajr hai halqe sarwar par
abbas ay shere....

kya isi din ke liye saath behan thi aayi
aagayi neend jo darya ki tarayi paayi
phir palat kar hame soorat bhi nahi dikhlayi
aagaya ran se alam tum nahi aayi bhai
abbas phat-ta hai mera sadme se jigar
abbas ay shere....

girke ghoray se sada baap ko akbar ne jo di
dibare fatema zehra ki ajab haalat thi
haath malte thay kabhi ghaat ko taktay thay kabhi
thaam kar tooti kamar kehti thay farzande nabi
abbas laaun kaise laashe akbar
abbas ay shere....

haal shabbir ka ab to nahi dekha jaata
hai kamar kham nahi aankhon se soojhayi deta
ye zeefi ye jawan laal ka sadma bhaiya
thaam lo badke zara haath tumhi bhai ka
abbas khaate hai thokar par thokar
abbas ay shere....

bhai ko bhool gaye dhyaan na behno ka raha
yaad aaya na koi paayi jo darya ki hawa
haye kis dil se kiya tum ne gawara bhaiya
har tamache pe sakina ne tumhay yaad kiya
abbas jab cheene gaye kano se gohar
abbas ay shere....

hai qayamat ka saman loot hai har simt machi
koi pursa nahi haalat ajab bachon ki
taaziyane koi khaata hai tamache koi
aag daaman may hai masoom sakina ke lagi
abbas bhaiya utho lo jald khabar
abbas ay shere....

chor kar dashte musibat may behan ko bhai
tumne acha hi kiya door basayi basti
dekh sakte thay kahan tum to haye halat meri
balwaye aam may bhaiya mai khule sar hoo khari
abbas aada le gaye chaadar
abbas ay shere....

azmato izzate saadat bhula di bhai
aag qaimo may layeeno ne lagadi bhai
masnade ahmade mursal bhi jaladi bhai
taaziyano se hai abid ko saza di bhai
abbas ghash may hai pada mera dilbar
abbas ay shere....

My Pushkar Dagger And My Kama Matam At Bargah Ashura 2012

My Kama Matam At Bargah Ashura 2012


I normally dont carry a kama when I travel out of Mumbai, and in Mumbai I use the kama of the guys who are using it ..

But last year I had bought my kama from the town of Pushkar the land of Lord Brahma , Tilak who sold it to me dd not charge me the hefty price that he had quoted when I told him I would use it cut my head in Moharam , my personal act of protest against the killers of Imam Hussain the Martyred Grandson of the Holy Prophet ..who was brutally murdered and the so called sanctimonious Muslims of that time watched this dastardly act of barbarism but out of fear of Yazid and cowardice did nothing..Imam Hussain died but he saved Islam from the clutches of Evil.

And it is extremely sad that the rituals we perform of our blood shedding to remind the somnolent Muslim society of the blackest chapter in Islam gets on the goat of others.

It is very sad this documentation has made Flickr support .. block all my Moharam sets from public view and I am forced to moderate my photostream showcasing a important part of Islamic history .

I respect all religiosity all traditions cultural events I shoot , be it Hinduism Christianity Sikhism Jainsm Judaism or Sufism I show utmost respect I dont ever ridicule the right to religion .. a fundamental human right.

And this restriction imposed on me for an aspect of photo journalism is unfair , I can understand the restriction on my images of the Naga Sadhus at Kumbh Mela because of nudity , and I adhere by Flickr rules regulations but this imposition or censorship on my Shia images has hurt me deeply.

But I adhere by them , my Imam was the essence of Humility and Humanity .. I dont believe in spiritual defiance ..and I have never flagged another mans picture for what he shot ..


I only hope this thinking will change I have no sponsors I am not backed by any school of thought I am a simple street photographer I have shot over 50000 images on Hindu culture on Sufism and it is the 50000 images on Shiasm in India that hurts those who dont like our Faith the documentary of our Faith.

So this is my series of my head cutting with a Pushkar dagger ..that you wont be able to see publicly unless you are a Flickr member .. the images after this are graphic and will be moderated as per Flickr demand.

I did my Kama Matam on the Noha Aye Shere E Nayastane Hyder Abbas .. and my friend Ejaz who held my camera my camera bag shot it for me .

I Did My Kama Matam .. on Sachhey Bhais Noha

abbas ay shere nayastane hyder

عباس اے شیر نیستانِ حیدر
دیتی تھی صدا زینب رو کر
عباس اے شیر ۔۔۔

کیا اسی دن کے لیے مانگی تھی بابا نے دُعا
آ کے پردیس میں ہو جائو گے تم ہم سے جدا
سوتے ہو چین سے دریا کے کنارے بھیا
کیا سنا ئی نہیں دیتی تمہیں ھل من کی صدا
عباس تنہا ہیں کھڑے رن میں سرور
عباس اے شیر ۔۔۔

اے میرے شیر جواں اے میرے بھائی ہو کہاں
ساکھ ہے دل پہ میرے تیری جدائی ہو کہاں
دیر سے دیتی ہوں بھیا میں دُہائی ہو کہاں
لُٹتی ہے فاطمہ زھرائ کی کمائی ہو کہاں
عباس خنجر ہے حلق سرور پر
عباس اے شیر ۔۔۔

کیا اسی دن کے لیے ساتھ بہن تھی آئی
آ گئی نیند جو دریا کی ترائی پائی
پھر پلٹ کر ہمیں صورت بھی نہیں دکھلائی
آ گیا رن سے علم تم نہیں آئے بھائی
عباس پھٹتا ہے میرا صدمے سے جگر
عباس اے شیر ۔۔۔

ٍٍٍٍِِِِِْْْْْْْْْْْْْْْْْْْْگر کے گھوڑے سے صدا باپ کو اکبر نے جو دی
دلبر فاطمہ کی عجب حالت تھی
ہاتھ ملتے تھے کبھی گھاٹ کو تکتے تھے کبھی
تھام کر ٹوٹی کمر کہتے تھے فرزند نبی
عباس لائو ں کیسے لاش اکبر
عباس اے شیر ۔۔۔

حال شبیر کا اب تو نہیں دیکھا جاتا
ہے کمر خم نہیں آ نکھوں سے سو جھائی دیتا
یہ ضعیفی یہ جوان لال کا صدمہ بھیا
تھام لو بڑھ کے ذرا ہاتھ تم ہی بھائی کا
عباس کھاتے ہیں ٹھوکر پر ٹھوکر
عباس اے شیر ۔۔۔

بھائی کو بھول گئے دھیان نہ بہنوں کا رہا
یاد آیا نہ کوئی پائی جو دریا کی ہوا
ہے کس دل سے کیا تم نے گوارا بھیا
ہر تماچے پہ سکینہ نے تمہیں یاد کیا
عباس جب چھینے گئے کانوں سے گوہر
عباس اے شیر ۔۔۔

ہے قیامت کا سماں لوٹ ہے ہر سمت مچی
کوئی پُرسا نہیںحالت عجب بچوں کی
تعزیانے کوئی کھاتا ہے تماچے کوئی
آگ دامن میں ہے معصوم سکینہ کے لگی
عباس بھیا اُٹھو لو جلد خبر
عباس اے شیر ۔۔۔

چھوڑ کر دشت مُصیبت میں بہن کو بھائی
تم نے اچھا ہی کیا دُور بسائی بستی
دیکھ سکتے تھے کہاں تم تو ہائے حالت میری
بلوائ عام میں بھیا میں کُھلے سر ہوں کھڑی
عباس عدائ لے گئے چادر
عباس اے شیر ۔۔۔

عظمت و عزت سادات بُھلا دی بھائی
آگ خیموں میں لعینوں نے لگا دی بھائی
مسند احمد مُرسل بھی جلدی بھائی
تعزیانوں سے ہے عابد کو سزا دی بھائی
عباس غش میںہے پڑا میرادلبر
عباس اے شیر ۔۔۔

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