AWAZE HAQ

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noreply@blogger.com (Unknown) — Sat, 23 Sep 2017 03:20:00 -0400

Why Arba'een? Significance of Arba'een and the Performance of the Ziyarat of Arba'een

noreply@blogger.com (Unknown) — Sat, 14 Dec 2013 22:20:00 -0500

Imam Hasan Al-Askari (a.s.) includes the performance of Ziyarat-e-Arba’een as one of the five marks for a believer, in addition to reciting 51 raka of sala, audible recitation of Bismillah, wearing a ring on one’s right hand, and doing sajda on dust. (This hadith has been narrated by Sheikh Tusi in the book Tahthib).

Why is so much importance given to the performance of the Ziyarat of Arba’een and the observance of Arba’een (40 days of mourning)?

Ziyarat, as we all know is a visitation, which in essence, is the act of speaking with and visiting our role models. Of course the physical manifestation of the ziyarat is actually being present in Kerbala to perform the Ziyarat of Arba’een, but, in reality, that is not possible for every believer. So does making ziyarat while not in Kerbala give one the same benefits? Ahadith tell us that performing the Ziyarat of Imam Hussain (a.s.) far from Kerbala would hold the same significance as being in the land of Kerbala, as long as the person performing the Ziyarat has truly understood the status of the Imam and seeks to emulate him.

Imam Muhamed al-Baqir (a.s.) states that the heavens wept over Imam Hussain (a.s.) for forty mornings, rising red and setting red. As we complete 40 days of remembrance of our Imam, we re-assert our pledge of obedience and loyalty to him,

“I bear witness that you are the Imam (who is) the upright, the pious, well-pleased (with Allah), the pure, the guide and the rightly-guided.
I bear witness that you fulfilled the pledge of Allah and you struggled in His way…I am a friend of whoever befriends him ...”

By performing the Ziyarat of Arba’een, we pledge that we will continue to follow the path of justice and righteousness and will reject injustice and speak up against the oppressors of the time,

I am an enemy of whoever is his enemy

In essence, we make a promise to continue to mold our lives according to the teaching of Imam Hussain (a.s.).

But why is it that we mourn and remember Imam Hussain (a.s.) for a period of forty days and then move on?

Our Prophet has said, “The earth mourns the death of a believer for forty mornings.” Therefore it appears that the deceased should be remembered and mourned over for a period of forty days. Performing an act for a continuous period of forty days is also known to help one to not just form a habit, but also to carry on the practice for the rest of his life.

If we look at studies dealing with bringing a lifestyle change, we notice the time period emphasized to bring about a change is usually 6 weeks which is about the same time period as 40 days (to be exact it is 42 days).

In the book 40 Days to Personal Revolution: A Breakthrough Program to Radically Change Your Body and Awaken the Sacred Within Your Soul, the author Baron Baptiste explains the significance of forty days:

Why forty days? Because the number 40 holds tremendous spiritual significance in the realm of transformation. Jesus wandered in the desert for forty days in order to experience purification and come to a greater understanding of himself and his mission. Moses and his people traveled through the desert for forty years before arriving at their home in the holy land. Noah preserved the sacredness of life by sailing his ark for forty days and forty nights. According to the Kabbalah, the ancient Jewish mystical text, it takes forty days to ingrain any new way of being into our system….

Reciting particular duas for a period of 40 days is highly recommended in our practices as well. The unit 40 (forty) is said to be very effective. If a particular Duaa is recited 40 times, or 40 people gather to recite it, or it is recited for 40 days then its effectiveness is highly increased. (Duas.org)

It is reported from Imam Ja'fer Sadiq (a.s.) that whoever recites Dua-e-Ahad for forty days, after morning prayers will be amongst the helpers of the 12th Imam (a). Visitation of the shrine of Imam Hussain (a.s.) as well as Masjid-e-Sahla for 40 consecutive Thursdays is also very highly recommended and is one of the acts that promises a visit from the 12th Imam (ajtf).

Thus, as we perform the Ziyarat of Arba’een and commemorate the Arba’een, 40 days of mourning of Imam Hussain (a.s.), we hope and pray that this forty days of remembrance of Imam Hussain (a.s.), brings about a transformation in us by which we can continue to follow the path of Imam Hussain (a.s.) and carry on his message of upholding justice with true faith and a strong sense of sacrifice!

Refs:
A’maal of Muharram and Safar (Tayyiba Publishers)
Kerbala and Beyond by Yasin T. Al-Jabouri
The Miracle of Ziyarat-e-Ashoora
Commentary on Ziyarat Ashura, translated by Saleem Bhimji from the work of Ali Asghar Azizi Tehrani
Kitab al-Irshad, translated by IKA Howard, authored by Sheikh Al-Mufeed

Zanjeer Matam - al-islam.org

noreply@blogger.com (Unknown) — Sun, 8 Dec 2013 03:51:00 -0500

Salamun alaykum,

 The reply to the previous question on Zanjeer Ma'tam is reposted 
here with the actual text of the rulings of various Mujtahid on this and 
other aspect of the Azadari.  The rulings were kindly provided by 
Mullah Asghar.

Mustafa Rawji
Acting Moderator, ABDG-A


QUESTION:

 According to the Mujtahideens of our religion, What is the mutual
consent over the issue of Zanjeer Ma'tam which is a kind of ma'tam ,in
which backs of men in Pakistan, India and Lebanon are cut and bleed? Is it
permissible or forbidden? 
 
 Are fatwas available or a documented reference to where I could
find such fatwas?  I would really like the authentic proof of evidence
since I have heard both sides with regards to it's permissibility.


ANSWER:

 In Iran, India and Pakistan, many books citing the opinions of
previous Mujtahideen on this issue have been printed over the years. The
consensus of the majority (although not all) of them is that it is
permissible. I have seen one such book where the fatawa of great Ulema
such as Mirza Husein Na'ini, Agha Ziyauddin Iraqi, Agha Muhsin al-Hakim,
Agha Abul Qasim al-Khui and some others have been printed, allowing it. 

Wasalaam,

Asgharali M M Jaffer


REFERENCE:

------> From "Azadari Az Deedgah Marjaiyyate Shi'a" (Azadari in the view
of the Shia Maraje) compiled by Ali Rabbani Khalkhali, printed by Waliye
'Asr Trust, Pakistan. 


The people of Basrah had forwarded certain questions telegraphically to the
late Marja, Raeesul Fuqaha, Sheikh Muhammad Husain Naeni (RA). He gave the
following answer:

In the name of Allah, Most Merciful.

To the people of Basrah and its surroundings:

After salutations and greeting to the respected people of Basrah and its
suburbs:

We have received your several letters and telegrams asking us to give our
ruling on the matter of processions which are taken out to mourn and grieve
the martyrs of Kerbala, and on other aspects relevant to them. As we have
returned safely to Najaf, all praise to Allah, we write the answer to those
questions by clarifying the following points:

First, taking out the mourning procession on the day of Ashura and other
similar occasions, on the streets and public roads is undoubtedly
permissible, and is a matter of preference. It is one of the best
manifestations of our mourning and grief for the oppressed martyrs, and the
best way of propagating the Husaini Mission far and wide. However, it is
imperative that in such acts of reverence, people refrain from improper
practices like music or use of its instruments or engaging in undue
competition and rivalry and things like that. And if such practices occur,
they would be deemed haram, though it does not in any way affect the
procession itself. It is just like someone who stares at Na-Mahram while he
is praying. The act will be a forbidden one but the prayers are not thereby
invalidated.

Secondly, there is no objection to beating cheeks and chest till they show
redness or blackness. It is also permitted to hit one's back with chains to
that extent, or, even if a little blood comes out. As to hitting one's front
part of the head with the sword, it is allowed if it does not entail
extraordinary danger. It should be confined bleeding, without harming the
skull bones, nor causing excessive bleeding, the same way as experienced and
trained people do. However, if one does it carefully, yet inadvertently
harms himself by excessive bleeding, that would be a forbidden act, like one
who did Wudhu, Ghusl or kept a fast believing that it was safe for him and
then it turned out to be harmful. However, it is better, in fact Ahwat that
only experienced and trained people engage in such acts. The youths who in
their intense grief, love and emotions for Imam Husain (AS) exceed the limit
and as a result carelessly harm themselves, should refrain from such acts.
May Allah keep them steadfast on the right path, in this world and hereafter.

Thirdly, apparently there is no objection to bringing out symbols,
semblances and other illustration Shabeeh, as has been customary among the
Imamiya Shias during the last several centuries, even if it involves men
wearing women's dress. This is done with the purpose of inciting sorrow and
grief. Though we had earlier hesitated about men wearing women's dress and
had put in some limitations on the matter of shabeeh in our Fatwa issued
four years ago, but we have revised our view. On second thought, we are
convinced that it is haram for a man to wear women's dress, by adopting it
as a permanent mode of dress. But if it is worn for a brief occasion without
adopting it as an attire, the way it is done during these shabeeh, it is not
objectionable. We have added this to our latest notes on al-Urwah al-Wuthqa.
Yes it is necessary that people refrain from committing acts which are
forbidden though I have mentioned earlier that it would not affect the
practice of bringing out shabeeh.

Fourth, the drums which are used in such processions, (though we have not
been able to investigate its significance) are also permissible if they are
meant for mourning, or calling people to assemble or to warn those who are
mounted, or to rhyme with the shouts and clamour which is traditional among
Arabs and provided that they are not used for rejoicing or amusement. Allah
knows best.

Rabiul Awwal 1345 A.H.
Muhammed Husain al-Ghavawi al-Naeni.


2. The views expressed by Ayatullah al Udhama Aga Syed Muhsin al Hakim Taba
Tabai (RA) on the above Fatwa.

In the name of Allah, the Merciful and Forgiving.

The subject matter elucidated by our great master is succinct, and has
extreme clarity. In fact it is so clear that it hardly needs any
supplementary Fatwa to support it further. It is felt that certain
criticisms have been levelled against acts which are contrary to the spirit
of Azadari and expression of grief toward Imam Husain b. Ali (AS). It is
incumbent upon Mu'mineen to try and refrain from such practices which give
occasion for criticism to the enemies of Imam Husain (AS). It is absolutely
necessary to perpetuate the grief and weeping over the great tragedy and to
help the continuity of these sacred signs. May Allah bless us with His
Guidance. Upon Him we depend, and unto Him we return.

2nd Muharram 1367 A.H.
Muhsin al Taba Tabai al Hakim
 

3. The view expressed by Ayatullah al Udhama Aga Syed Abul Qasim al Khui (RA)

In the name of Allah, Most High.

The answers given by our master, to the questions put forward by the people
of Basrah, are correct, and it is permissible to act accordingly. And we
pray to Allah to guide all Mu'mineen to venerate and respect the religious
symbols, and to refrain from such acts which are forbidden.

Abul Qasim al Musavi al Khui.

Source- http://www.al-islam.org/organizations/AalimNetwork/msg00165.html

Translation of QA paper in urdu handed over by Aytullah Bashir Najafi office in dec 07

noreply@blogger.com (Unknown) — Sun, 24 Nov 2013 06:10:00 -0500

Q1) is azadari wajib or mustahab?
A1) If there is a chance that shiism will be wiped out by not doing azadari, in such cases azadari becomes wajib, otherwise it is a source of great recompense.

Q2) what is the importance of azadari?
A2) Azadari includes all works whether action or speech which are mubah(ie not haram). It should be done with the aim of spreading word about the oppression of Imam Husain(a) and other ahl Bayt(a) and the humiliation of their enemies. We have been ordered to do azadari, it brings great recompense.

Q3) During azadari of Imam Husain(a), is it allowed to kiss the alam, taziah, zuljinah?
A3) It is not a problem to kiss, it is allowed. But to believe that an infallible(masoom) has ordered to kiss is not allowed.

Q4) what do you say to the wearing of chains on the wrists and the ankles.
A4) If one wears so as not to forget the imprisonment of his oppressed and innocent Imam(a), it is allowed. But to do so thinking it to be the sunnat of the Imam is not allowed. No masoom has ever ordered such a thing.

Q5) Is it allowed to ‘de-shirt’ oneself on the streets to do matam, where women are also present?
A5) It is not a problem, women should not go to such places.

Q6) What is your opinion about zanjeer and kama’
A6) If zanjeer and kama’ are done with the intention of spreading word about the oppression to which Imam Husain(a) was subjected, not only is it allowed but brings great recompense. However, if before doing such matam, one is satisfied (itminan) that he will die or some organ of his body will become useless, it is not allowed. Similarly, it is not allowed in those areas where people, due to ignorance, will turn away from Islam or will feel a revulsion towards Islam.

Q7) While mourning for ImamHusain(a) is it allowed to hit with a dagger or knife, which results in loss of a lot of blood. Is this a source of any recompense? While doing so, if a person dies, what is your opinion regarding this?
A7) If matam is done this way to spread word about the oppression of Imam Husain(a), then it is a source of great recompense. If one dies during this, he will be included amongst the helpers of Imam(a) and the ahl bayt(a) But if he knows before doing such matam that he will die or some part of his body will become useless, it is not allowed. Similarly, do not do such matam in places where ignorant people will turn away from Islam.

Muharram Campaign - Banners (Gujarati & English)

noreply@blogger.com (Unknown) — Sat, 23 Nov 2013 01:51:00 -0500

Create and distribute Ashura ribbons to create an awareness
If you get a chance to give a speech, include in it the sacrifice of Imam Hussain(as) and give the bigger picture of the purpose of the sacrifice.
Give out pamphlets on the message of Ashura which are simple and clear and could be understood by one who has no knowledge of the religion of Islam or Shiism.
Water bottle distribution on the day of Ashura. Stick paper on the water bottles with a saying of Imam Hussain (as) which reflects his wisdom.
Fight the misconceptions spread by the 'so called muslims' by following the example of Imam Hussain (as), may it be by the way of writings, artwork, discussions etc.
Tell the story of our Imam in a manner which others can relate to given the present circumstances.
Organize Hussain Day at your center and invite other Muslims and non-Muslims to it.
The true mourning of Imam Hussain(as) has to be from the heart; if the heart is mourning, no one would have to tell us what to do or how to behave.
Organize mourning sessions (Majaalis) on the difficulties Imam Husain (a.s) faced. Shedding tears on Imam (a.s) is pious and great act.

May Allah hasten the reappearance of Imam Mahdi(a.t.f.s), who will take revenge of Martyrs of #Karbala.

Azadari Az deedgah-e-marajiyat: Fatawa of 100 mujtahid from iraq

noreply@blogger.com (Unknown) — Sun, 17 Nov 2013 14:06:00 -0500

A book titled Azadari Az deedgah-e-marajiyat contains the fatawa of 100 mujtahid from iraq.. following are a few from the book:

Azadari Az deedgah-e-marajiyat page 99

Allama Shiakh Khizar ibn Ashkal in Abwab ul Jinan
All the marasim of Azadari are permissable even if there is a danger to ones
life.

—————————————–

Azadari Az deedgah-e-marajiyat page 102

Shaikh Mohammad Hussain Aalay Kashiful Ghita
Matam-e-Zanjeer ‘o’ Qama is Mustahab

—————————————————————

Azadari Az deedgah-e-marajiyat page 107

Agha Sadiq Roohani ( Maraja Taqleed )
It is permissable even if there is a definate danger to ones life. these are
all Shiar-e-Hussaini which we have been ordered to follow

—————————————————————–

Azadari Az deedgah-e-marajiyat page 137

Shaikh Abdul AKreem Al Hairi
As far as the matter of using knifes etc is concerned if there is no danger
to ones life it is permissable and no one has any right to declare it
otherwise or forbid it.

———————————————————————

Azadari Az deedgah-e-marajiyat page 159

Syed Shahab ud deen Marashi

All tyoes of matam including Zanjeer and Qama are Jaiz and in present time
it is necessary and is responsible for increase in Thawab.

—————————————————————————-

Azadari Az deedgah-e-marajiyat page 198

Syed Taqi Tabatabai Qummi

All forms of Matam are jaiz including Zanjeer and Qama zani – it wont be
wrong if i say that it is Wajib Kifai. some people who say against these
things which is resulting in doubts about it are absolutely wrong infact
statements like these are haraam.

—————————————————————————-
Azadari Az deedgah-e-marajiyat page 202
Agha Nasir Makaram ShiraziIt is Jaiz and there is no doubt about it. At some
times it also becomes Wajib.

—————————————————————————-
Azadari Az deedgah-e-marajiyat page 225

Agha Mohiuddeen Mamqani
The Marasim in the mourning of Imam Husaain are compulsory in every time in
every place.

—————————————————————————-
Azadari Az deedgah-e-marajiyat page 261

Agha Syed Mohammad Ali Kazmaini Burojardi
All marasim-e-Aza are not only Jaiz or Mustahab but are compulsory

—————————————————————————-
Azadari Az deedgah-e-marajiyat page 92 93

Agha Syed Murtaza Ferozabadi
It isWho ever says any thing against any Marasim-e-Aza or tries to give any
daleel against it is surelyf ar away from deen, ignorant and his legitimate
birth is doubtful.
————————————————————————-
Azadari Az deedgah-e-marajiyat page 97

what ever Agha naeeni has said regarding permissibility of Matam-e-Zanjeer
and Qama is without doubt HAQ and no one will question it unless he is
SHAKKI in Nature.

======================================================
Azadari Az deedgah-e-marajiyat page 162

Agha Syed Mohammad Sadiq Rouhani
Who ever is in the shia community, it is WAJIB on them to do Seena Zani and
Zanjeer Zani and other Marasim-e-Aza. Believe me that the trumpets that are
blowing these days against seena zani and zanjeer zani with knifes etc which
says its not a good thing to do and against shariah – these are all tableeg
of ” Agyaar ” and ” Ullama Soo” who have been sold out agianst a few coins,
these are ” enemies of Deen”.

————————————————————————-

Azadari Az deedgah-e-marajiyat page 189 , 190

Agha Syed Karamtullah Malik Hussaini

Who ever opens his mouth against Marasim-e-Aza which includes seena zani and
Zanjeer zani etc should be rejected thinking that he is an agent of anti
islam forces. He is a Fitna and enemy of Islam

—————————————————————————-

Azadari Az deedgah-e-marajiyat page 192

Agha Syed Kazim Mar’ashi

What ever Ustaad Mohtaram Agha Naeeni has said in favour of Matam Zanjeer,
Qama and other types of marasim-e-azadari is absolutely correct and there is
no doubt in that. But the enemies of Deen and the ones who have been
misguided by shaitan laeen who have started tableeg agaisnt these things
should be rejected by all shias and shias should not take anything from them
and should not accept his influence in any thing

—————————————————————————-

Azadari Az deedgah-e-marajiyat page 193

Agha Shiakh Ali Ghazi Shoharwardi
Who ever is a munkir of Azadari and marasim-e-azadari including blood
letting is munkir-e-zarooriyat-e-deen.

—————————————————————————-

Azadari Az deedgah-e-marajiyat page 208

Agha Syed Mohammad Mahdi Moosvi Khalkhali

Who ever raises doubts about Marasim-e-Aza including Matam-e-Qama etc are
suffering from ” soo-e-Feham ” and have BAD INTENTIONS.

—————————————————————————-

Azadari Az deedgah-e-marajiyat page 210

Agha Ali Panah Ishtehardi
Who ever put up hurdles in the way of azadari and Marasim-e-Azadari have
shajrah-e-khabeesa and are the ones who have promised to oppose Aalay
Mohammad .

Mourning for Imam Husain (a.s.) and the Holy Imams (a.s.)

noreply@blogger.com (Unknown) — Sat, 2 Nov 2013 15:19:00 -0400

At times a question comes to mind that, was there mourning for Imam Husain (a.s.) at the times of the Holy Imams (a.s.) and did they (a.s.) also observing mourning for Imam Husain (a.s.)?

The fact is that the Holy Imams (a.s.) were observing mourning for Imam Husain (a.s.) and making arrangement for the same. Mourning for Imam Husain (a.s.) is not the creation of present times but the chain leads up to the Holy Imams (a.s.) and is observed till today, with the blessings of the Master of our times (a.t.f.s). We have the good fortune to present some examples, as under:

Mourning for Imam Husain (a.s.) of Bani Hashim

It is narrated from Imam Sadiq (a.s.) : “After the event of Aashuraa, none of the ladies of Bani Hashim applied kohl (surma) in the eyes nor dyed their hair – rather smoke from cooking fire was also not seen till Ibn Ziad (may Allah curse him) was killed . We (Bani Hashim) were profusely weeping after the event of Aashuraa.” [‘Imam Hasan (a.s.) and Imam Husain (a.s.) Pg 145]

Mourning for Imam Husain (a.s.) of Imam Zainul Aabedin (a.s.)

The event of Kerbala had such a deep impact on Imam Zainul Aabedin (a.s.) that tears used to continuously flow from his (a.s.) eyes. He (a.s.) used to remember the tribulations that befell Imam Husain (a.s.), his uncle Hazrat Abbas (a.s.), his brothers and relatives, and weep. Whenever water was presented to him tears would flow from his eyes and he (a.s.) would say “How can I drink water when the son of Holy Prophet (saw) was slaughtered, thirsty?”

[Beharul Anwaar Vol 44 Pg 145]

He (a.s.) would also say, “Whenever I recall the martyrdom of the sons of Hazrat-e-Zahra (s.a.), tears flow from the eyes.”

[Khesaal, vol. 1 Pg 131]

Imam Jafer-e-Sadeq (a.s.) says, ‘Whenever my grandfather, Ali Ibn Husain Zainul Aabedin (a.s.), would remember Imam Husain (a.s.), he would cry to such an extent that his beard would be soaked, and due to his wailing others would also cry.” [Beharul Anwaar, vol. 45, p. 207].

Mourning for Imam Husain (a.s.) of Imam Baqer (a.s.)

Imam Mohammed-e-Baqer (a.s.) would arrange a congregation for mourning (majlis-e-azaa) of Imam Husain (a.s.) on the day of Aashuraa and wail over the calamities that befell the Chief of the Martyrs (a.s.). In a particular Majlis, a poet named Kumait recited a poem in presence of Imam Mohammed-e-Baqir (a.s.). When he reached the part “And don’t forget the one killed in the land of Iraq”, Imam Mohammed-e-Baqir (a.s.) cried a lot and said: “O Kumait! If I had the provisions, I would have rewarded you. Your reward is the Dua which Holy Prophet (saw) sought for Hassan Ibn Saabit, ‘O Hassan, till you continue defending us Ahlul Bayt (a.s.), support for you from the Holy Spirit (Hazrat Ruh al-Qodos) would continue coming’ ”.

[Misbah-ul-Muttahajjed, Pg 713]

Mourning for Imam Husain (a.s.) of Imam Jafer-e-Sadeq (a.s.)

Imam Musa al-Kazim (a.s.) said: “When the month of Moharrum would come, smile would disappear from my father’s face ��” rather effects of sorrow would appear and tears would be seen on the cheeks. On the eve of Aashuraa,, his (a.s.) sorrow would be at its peak and he (a.s.) would continuously shed tears and would say, ‘Today is the day when my grand-father, Imam Husain (a.s.) was martyred’.” [Imam Hasan-wa-Imam Husain, Pg 143]

Mourning for Imam Husain (a.s.) of Imam Musa al-Kazim (a.s.)

It is narrated from Imam Reza (a.s.); “When the month of Moharrum would come, none would see my father smiling. This would continue till Aashuraa. On the day of Aashuraa, his (a.s.) sorrow would become severe. He (a.s.) would be continuously crying and heard saying, ‘This is the day on which Husain (a.s.) had been killed’.

[Husain - Nafs-e-Mutmainnah Pg 56].

Mourning for Imam Husain (a.s.) of Imam Reza (a.s.)

Imam Reza (a.s.) would lament to such an extent on Imam Husain (a.s.), that he (a.s.) would say: “The day of calamity on Imam Husain (a.s.) has injured our eyes and has caused tears to pour”.

[Beharul Anwaar Vol 44, Pg 284]

Debil-e-Khuzaaee ��” the celebrated poet and lover of Ahle Bait (a.s.) ��”came in the presence of Imam (a.s.). Imam (a.s.) mentioned regarding reciting poems in honour of Imam Husain (a.s.) and weeping. Imam (a.s.) said, “O Debil! One who cries on my grandfather, Allah will forgive his sins”.

Then a curtain was drawn between the ladies of the house and those present, so that people could grieve on the calamities of Imam Husain (a.s.). Imam (a.s.) then told Debil: “Recite a poem on Imam Husain (a.s.).Till the time you are alive you are our helper and narrator of our praise. Till the time you have strength, do not fall short in helping us.”

Tears appeared in eyes of Debil while he recited this couplet:

اَفاطِ�…ُ لَو�’ خَلَتِ ال�’حُسَي�’نُ �…ُجَدِ�’لاً وَ قَد�’ �…َاتَ عَط�’شَانًا بِشَطِ�’ فُرَاتٍ

Hearing this couplet Imam Reza (a.s.) and his family members cried aloud.

[Beharul Anwaar, vol. 45, Pg 257]

Mourning for Imam Husain (a.s.) of Imam-e-Zamana (a.t.f.s.)

As per narrations, Imam-e-Zamana (a.t.f.s.) continuously grieves on the difficulties of Imam Husain (a.s.) in during occultation. He (a.t.f.s.) says:

فَلَئِن�’ اَخ�’َر�’تِنِي�’ الد�’ُهُو�’رُ وَ عَاقَنِي�’ عَن�’ نُص�’رَتِكَ ال�’�…َق�’دُو�’رُ وَ لَ�…�’ اَكُن�’ لِ�…َن�’ حَارَبَكَ �…ُحَارِبًا وَ لِ�…َن�’ نَصَبَ لَكَ ال�’عَدَاوَةَ �…ُنَاصِبًا فَلَاَن�’دُبَن�’َكَ صَبَاحًا وَ �…َسَاءً وَ لَاَب�’كِيَن�’َ عَلَي�’كَ بَدَلَ الد�’ُ�…ُو�’عِ دَ�…ًا حَس�’رَةً عَلَي�’كَ وَ تَاَس�’ُفًا وَ تَحَس�’ُرًا عَلٰي �…َا دَهَاكَ-

“Although from the aspect of time, I was not present at that time and your help was not in my destiny, so that I could fight your enemies and your opponents. Now at this time I will cry over you day and night, and instead of tears shed blood remembering the calamities that befell you and expressing remorse over oppression that you suffered.” [ Beharul Anwaar, vol. 10 Pg 320 ]

From the above points we understand that the infallible Imams (a.s.) were involved in mourning for Imam Husain (a.s.) and arranged for condolence gatherings. Not only did they emphasize to the poets for recitation of poems in honour of Imam Husain (a.s.) but also used to pray for them and reward them. As narrated from Imam-e-Zamana (a.t.f.s.) that the mourning for Imam Husain (a.s.) is not only specific to him for the days of Moharrum, but every morning and night he grieves.

Alam, Taboot, Zuljanah, Zanjeer-Zani allowed in Azadari

noreply@blogger.com (Unknown) — Fri, 1 Nov 2013 00:02:00 -0400

Question:
Are the practices of Alam, Taboot, Zuljanah, Zanjeer-Zani allowed in Azadari? Can you please elaborate? Under the current circumstances are these things in Azadari allowed or not, when others are getting the wrong impression about Islam? Thanking you in anticipation.

Answer:
Practices such as Alam, Taboot, Zanjeer-Zani, are allowed in AZADARI. This is because there is nothing illegal or Haram in these practices. If something is abused, then this abuse does not make it illegal, but the abuse must be eliminated, or if there were any wrong or illegal – Haram - practices then those Haram practices must be eliminated not the AZADARI. You had mentioned that these things in AZADARI, or the AZADARI itself, are giving others the wrong impression about Islam, or false impression about Fiqh. In Islam, the legal or the illegal – the Halal or the Haram– are not based upon the impression others get, otherwise there are a lot of people who consider the Hijaab which Islam has made obligatory for women as oppressive, and they go on to condemn Islam for this as being an oppressive religion towards women. Does this mean that we should abandon Hijaab because of the impression others have got about Islam or should we try to make them understand the wisdom and philosophy of Hijaab, which the people in the West have started to appreciate and praise these days?

Source: http://imamshirazi.com/ashura.html#ashuramisuse

Blood shed for Imam Husain (as)

noreply@blogger.com (Unknown) — Fri, 25 Oct 2013 04:15:00 -0400

Crying Blood for Imam Husain (as) even in Quran!!

فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنْظَرِينَ

"And neither heaven nor earth shed a tear over them: nor were they given a respite (again)"

Holy Quran Sura Dhukhan, Verse:29 (44:29)

---Tafseer of the above verse in narrations from the Imam's (as)---

Ibrahim Al Nakhai narrates:

عن إبراهيم النَّخعيِّ قال : خرج أمير المؤمنين عليه السلام فجلس في المسجد واجتمع أصحابه حوله وجاءَ الحسين عليه السلام حتّى قام بين يديه فوضع يده على رأسه فقال : يا بني إنَّ الله عَيَّرَ أقواماً بالقُرآن ، فقال : فما بَكَتْ عَلَيْهِمْ السَّماءُ وَالأرضُ وَما كانُوا مُنظَرينَ ، وأيْمُ اللهِ ليَقتلنّك بَعدي ، ثمّ تبكيك السَّماءُ والأرض

The Commander of the Believers (as) came out and sat in the mosque and his companions gathered around him. Then Imam Husain (as) came and stood in front of him.

The Commander of the Believers (as) placed his hand over the head of Husain (as) and said:

O My Son! Allah has degraded some people in the Quran by saying; neither did the heavens weep over them, nor the earth, nor were they granted respite’ (44:29). I swear to Allah that they will kill you after me and then the heavens and the earth will weep over you.

[Note: There are many more narrations which say the same as in this narration]

Source: Kamil Al Ziyarat Chapter.28 Hadees.2

http://www.rafed.net/books/doaa/kamil/k08.html#93

---How did the heavens and the Earth weep for Imam Husain (as)??---

Narrated from Umar ibn Wahab, from his father, who said:

أخبرنا عُمَرُ بنُ وَهْب ، عن أبيه ، عن عليِّ بن الحسين عليهما السلام قال : إنَّ السّماء لم تبكِ منذ وضعتْ إلاّ على يحيى بن زَكريّا والحسين بن عليِّ عليهم السلام ، قلت : أيّ شيء كان بكاؤها؟ قال : كانت إذا استقبلت بثوب وقع على الثَّوب شبه أثر البراغيث من الدَّم

Ali ibn Husain (as) [Imam Sajjad (as)] said:

The Heavens have never wept over anyone since the day they were created except for Yahya ibn Zakariyya (as) and Husain bin Ali (as).

I asked, “How did the heavens weep?”

Imam (as) replied, “If you would have faced (the wind) with a garment, you would have seen something similar to a red mist of blood on it.”

Source: Kamil Al Ziyarat Chapter.28 Hadees.12

http://www.rafed.net/books/doaa/kamil/k08.html#93

Imam Raza (as) in a long narration to Riyan ibn Shabeeb:

يا ابن شبيب لقد حدثني أبي ، عن أبيه ، عن جده أنه لما قتل جدي الحسين أمطرت السماء دما وترابا أحمر

Imam Raza (as) said, “O Ibn Shabeeb! My father narrated that his father (s) quoted on the authority of his grandfather (s) that when they murdered my grandfather Al-Hussein (s), the heavens cried (dark) red blood and dirt.

Source: Uyun Akhbar Al Riza Vol.1 Pg.299 / Bihar Al Anwar Vol.44 Pg. 286

http://www.al-shia.org/html/ara/books/lib-hadis/behar44/a29.html

Dawud bin Farqad narrates:

عن داودَ ابن فَرْقَد قال : سمعت أبا عبدالله عليه السلام يقول : كان الَّذي قَتَلَ الحسينَ بنَ عليٍّ عليهما السلام ولد زنا ، والَّذي قَتل يحيى بن زَكريّا ولد زنا ، وقال : احمرَّتِ السَّماء حين قُتل الحسين بن عليٍّ سنة ، ثمّ قال : بَكتِ السَّماء والأرض على الحسين بن عليٍّ وعلى يحيى بن زَكريّا ، وحُمرتها بُكاؤها

I heard Aba Abdillah (as) [Imam Sadiq (as)] say:

The Killer of Husain ibn Ali (as) was conceived illegitimately and the killer of Yahya ibn Zakariyya (as) was also conceived illegitimately. When Husain ibn Ali (as) was killed, the heavens turned red for one year.The heavens and the earth have (only) wept over Husain ibn Ali (as) and Yahya ibn Zakariyya (as) and the heavens weep by becoming red.

Source: Kamil Al Ziyarat Chapter.28 Hadees.21

http://www.rafed.net/books/doaa/kamil/k08.html#93

Narrated from Ali bin Mus-hir Al Quraishi who said:

عن عليِّ بن مُسْهِر القُرَشيِّ «قال : حدَّثتني جدَّتي أنّها أدركتِ الحسين بن عليٍّ عليهما السلام حين قُتل فمكثنا سنة وتسعة أشهر ، والسّماء مثلُ العَلّقةِ مثلُ الدَّم ، ما ترى الشَّمس

My grandmother told me that she was alive at the time of killing of Husain bin Ali (as).

She said, “The heavens turned red like blood after the killing of Husain (as) for one year and nine months, and we could not (even) see the sun.”

Source: Kamil Al Ziyarat Chapter.28 Hadees.5

http://www.rafed.net/books/doaa/kamil/k08.html#93

Abi Ma’shar narrates from Al Zuhri who said:

حدَّثني أبو مُعْشر ، عن الزُّهْريّ قال : لمّا قتل الحسين عليه السلام أمطرتِ السّماء دماً . لمّا قتل الحسين عليه السلام لم يبق في بيت المَقْدِس حَصاةٌ إلاّ وجد تحتها دمٌ عَبيط

When Husain (as) was killed, the heavens rained blood, and no stone was removed in Bayt Al-Maqdis without (one) seeing fresh blood under it.

Source: Kamil Al Ziyarat Chapter.28 Hadees.20

http://www.rafed.net/books/doaa/kamil/k08.html#93

12th Imam (atfs) Shedding tears of blood for Imam Husain (as)

Imam of the time, Imam Az Zaman (atfs) himself says the following in Ziyarat-e-Nahiya:

فَلَئِنْ أَخَّرَتْنِى الدُّهُورُ ، وَ عاقَني عَنْ نَصْرِك َ الْمَقْدُورُ وَ لَمْ أَكُنْ لِمَنْ حارَبَك َ مُحارِباً، وَ لِمَنْ نَصَبَ لَك َ الْعَداوَةَ مُناصِباً ، فَلاََ نْدُبَنَّك َ صَباحاً وَ مَسآءً ، وَ لاََبْكِيَنَّ لَك َ بَدَلَ الدُّمُوعِ دَماً

"Since I haw been pushed behind by the passage of time and being prevented from helping you by fate and I could not fight those who had fought you. And (since) I had rot been able to face your enemies I will continue to weep morning and evening and weep for you with tears of blood."

Source: Ziyarat Al Nahiya.
http://www.ziaraat.org/other/nahiya.php

Blood of Hazrat Adam (as) shed for Imam Husain (as)

وروي مرسلا أن آدم لما هبط إلى الارض لم يرحوا فصار يطوف الارض في طلبها فمر بكربلا فاغتم ، وضاق صدره من غير سبب ، وعثر في الموضع الذي قتل فيه الحسين ، حتى سال الدم من رجله ، فرفع رأسه إلى السماء وقال : إلهي هل حدث مني ذنب آخر فعاقبتني به ؟ فاني طفت جميع الارض ، وما أصابني سوء مثل ما أصابني في هذه الارض .فأوحى الله إليه يا آدم ما حدث منك ذنب ، ولكن يقتل في هذه الارض ولدك الحسين ظلما فسال دمك موافقة لدمه ، فقال آدم : يا رب أيكون الحسين نبيا قال : لا ، ولكنه سبط النبي محمد ، فقال : ومن القاتل له ؟ قال : قاتله يزيد لعين أهل السماوات والارض ، فقال آدم : فأي شئ أصنع يا جبرئيل ؟ فقال : العنه يا آدم فلعنه أربع مرات ومشى خطوات إلى جبل عرفات فوجد حوا هناك

While Adam (as) was roaming in the earth in the search of Hawa, he happen to come to the land of Karbala and his chest starting feeling heavy without any reason and then he reached the place in which Imam Husain (as) was killed, and blood was shed from his leg.

He (Adam (as)) raised his head towards the sky and said, “My Allah (swt), have I committed a sin for which you punished me? I have travelled across the earth and the sadness that I felt here, have not felt the same anywhere else on the earth.”

Allah (swt) revealed to him, “O Adam (as), you have not committed any sin. But your son Husain (as) will be unjustly killed on this land and so your blood be shed like his (Imam Husain (as)) blood will be shed.

Adam (as) said, “O My Lord is Husain (as) a Prophet?”

Allah (swt) replied, “No, but he is the son of Prophet Muhammad (saww).”

Adam (as) said, “Who will kill him?”

Allah (swt) replied, “He will be killed by Yazid. Cursed by those in the heaven and the earth.”

Adam (as) said, “What should I do now O Jibraeel?”

Jibraeel said, “Do Lanat (Curse) upon him (Yazid)”.

Adam (as) then cursed him (Yazid) 4 times and then walked steps towards mount Arafat and found Hawa there.

Source: Bihar Al Anwar Vol. 44 Pg.242http://www.al-shia.org/html/ara/books/lib-hadis/behar44/a25.html

Blood of Hazrat Ibrahim (as) shed for Imam Husain (as)

وروي أن إبراهيم عليه السلام مر في أرض كربلا وهو راكب فرسا فعثرت به وسقط إبراهيم وشج رأسه وسال دمه ، فأخذ في الاستغفار وقال : إلهي أي شئ حدث مني ؟ فنزل إليه جبرئيل وقال : يا إبراهيم ما حدث منك ذنب ، ولكن هنا يقتل سبط خاتم الانبياء ، وابن خاتم الاوصياء ، فسال دمك موافقة لدمه .قال : يا جبرئيل ومن يكون قاتله ؟ قال : لعين أهل السماوات والارضين والقلم جرى على اللوح بلعنه بغير إذن ربه ، فأوحى الله تعالى إلى القلم إنك استحققت الثناء بهذا اللعن.فرفع إبراهيم عليه السلام يديه ولعن يزيد لعنا كثيرا وأمن فرسه بلسان فصيح فقال إبراهيم لفرسه : أي شئ عرفت حتى تؤمن على دعائي ؟ فقال : يا إبراهيم أنا أفتخر بركوبك علي فلما عثرت وسقطت عن ظهري عظمت خجلتي وكان سبب ذلك من يزيد لعنه الله تعالى

Once Ibrahim (as) while riding his horse came over the land of Karbala and suddenly his horse fell and Ibrahim (as) fell on his head and blood was shed from his head. He (Ibrahim) started asking for forgiveness and said, “My Allah (swt) what thing that brought this to me?”

Jibraeel descended to him and said, “O Ibrahim this is not because of your sin. But here will be killed the son of the last of the Prophets (saww) and the son of the last of the Guardians and so your blood be shed like his (Imam Husain (as)) blood will be shed.”

Ibrahim (as) said, “O Jibraeel who is his killer?”

Jibraeel said, “The One who is cursed by those in the heavens and the earths and pen wrote Lanat (against his name) without seeking permission from Allah (swt). And then Allah (swt) revealed to the pen that you deserve praise for this curse that you wrote.

Then Ibrahim (as) raised his said many curses on Yazid and the horse of Ibrahim (as) said ‘Amin’ in an eloquent tone.

Ibrahim (as) asked his horse, “What is that you know that you say ‘Amin’ on my dua (curses).”

The horse replied, “O Ibrahim (as) I am very proud on being your carrier. And when I fell you also fell from my back and I felt very ashamed and the reason for all this is on Yazid, curse of Allah be upon him.

Source: Bihar Al Anwar Vol. 44 Pg.243http://www.al-shia.org/html/ara/books/lib-hadis/behar44/a25.html

Blood of Hazrat Moosa (as) shed for Imam Husain (as)

وروي أن موسى كان ذات يوم سائرا ومعه يوشع بن نون ، فلما جاء إلى أرض كربلا انخرق نعله ، وانقطع شراكه ، ودخل الخسك في رجليه ، وسال دمه ، فقال : إلهي أي شئ حدث مني ؟ فأوحى إليه أن هنا يقتل الحسين عليه السلام وهنا يسفك دمه ، فسال دمك موافقة لدمه فقال : رب ومن يكون الحسين ؟ فقيل له : هو سبط محمد المصطفى ، وابن علي المرتضى ، فقال : ومن يكون قاتله ؟ فقييل : هو لعين السمك في البحار ، والوحوش في القفار ، والطيرفي الهواء ، فرفع موسى يديه ولعن يزيد ودعا عليه وأمن يوشع بن نون على دعائه ومضى لشأن

Once Moosa (as) was walking and with him was Yusha bin Noon and when they came to the land of Karbala he (Moosa) puncher his shoes and thorns entered into his legs shedding his blood.

He (Moosa) said, “My Allah (swt) what thing that brought this to me?”

It was revealed to him that here Husain (as) will be killed and his blood will be shed and so your blood be shed like his (Imam Husain (as)) blood will be shed.”

Moosa (as) said, “My Lord who is Husain (as)?”

It was said to him, “He is the son of Muhammad Mustafa (saww) and the son of Ali Al Murtaza (as).

Moosa (as) said, “Who is his killer?”

It was said to him, “He who is cursed by the fishes in the sea and animals in wilderness and the birds in the air.

Then Moosa (as) raised his hands and cursed Yazid and Yusha bin noon said “Amin” and then moved on from there.

Source: Bihar Al Anwar Vol. 44 Pg.244http://www.al-shia.org/html/ara/books/lib-hadis/behar44/a25.html

In Repudiation of The Criticisms on Azadari of Imam Husain (a.s.)

noreply@blogger.com (Unknown) — Thu, 24 Oct 2013 00:30:00 -0400

ઇમામે મઝલુમની અઝાદારીના વિરોધોના જવાબો

Mumbai’s largest circulated daily newspaper, The Times of India had published an article on February 6, 2006 by an extremist, Abu Bakr, captioned ‘Why should Muharram be considered sacred?’ The article and its claims were effectively debunked in the same newspaper. Following is the gist of the article.

Mr. Abu Bakr: Unfortunately your inability to follow the teachings of Islam is reflected in your writings. Let us examine what you have written and what the reality actually is.

You wrote:

The tenth day of Muharram is ‘Aashura’. The Jews of Madina fasted on this day, the day on which Prophet Moses (a.s.) and his followers crossed the Red Sea miraculously. So the Holy Prophet (s.a.w.a.) directed the Muslims to fast on the day of Aashura.

The Answer:

The hadith you have quoted is in actuality thus:

The Prophet (s.a.w.a) on migrating to Madina found the Jews fasting on the 10th of Muharram. On enquiry, he was told: “It is an auspicious day; it is the day when God delivered the children of Israel from their enemy (i.e. Pharaoh); and, therefore, Moses fasted on that day.” The Prophet (s.a.w.a) said, “I am worthier of Moses than you are.” Thereupon, he fasted on that day and ordered (the Muslims) to fast.

(Al- Saheeh of al-Bukhari, Vol.3; Egypt ed.; p.54. Mishkatul-Masabih; Delhi ed.; 1307 A.H.; p.l72)

It is noted by the commentator of Mishkatul-Masabih that “it was in the second year, because in the first year the Prophet (s.a.w.a.) had arrived at Madina after ‘Aashura, in Rabi’ul-awwal.”

It should be noted that the Jews had their own calendar and monthly cycles. There is no logic in saying that they fasted on the 10th of Muharram- unless it could be proved that this date always coincided with a Jewish day of fast.

The first month of the Jews (Abib, later named Nisan) coincided with Rajab of the Arabs. W.O.E.Oesterley and Theodore H.Robinson have written that in Arabia “the most important of all the new-moon festivals was that which fell in the month of Rajab (sic), equivalent to the Hebrew month ‘Abib, for this was the time when the ancient Arabs celebrated the Spring festival.” (Hebrew Religion; S.P.C.K., London; 1955; p.128)

Probably, in ancient times the two branches of Hazrat Ibrahim’s (a.s.) household followed the same system of intercalating an additional month. And in this way the 7th Jewish month, Tishri I, coincided with Muharram. And the ‘Aashura of Muharram synchronized with 10th of Tishri I, the Jewish Day of Atonement – a day of fast. The two calendars lost their synchronization when Islam, in the 9th year of Hijrah, disallowed intercalation. But on deeper consideration it transpired that this parity was lost long before the advent of Islam, because the Arabs did not follow any mathematical calculation in their intercalation. That was why Muharram of the 2nd year of Hijrah began on 5th July, 623 C.E. (Al-Munjid, 21st ed.), months before Tishri I (which always coincides with September-October).

Clearly, ‘Aashura’ of Muharram in that year (or, for that matter, during the Prophet’s (s.a.w.a.) whole life at Madina) had no significance whatsoever for the Jews.

You wrote:

In the beginning, fasting on this day was obligatory but later, the fasts of Ramadan were made obligatory and the fast on the day of Aashura was made optional.

You further state:

Yet, the sanctity of Aashura cannot be ascribed to this event for the simple reason that the sanctity of Muharram and the day of Aashura was established during the days of the Holy Prophet (s.a.w.a.), much before the birth of Husain.

The Answer:

The question is: Why did they fast on that day?

The Jewish Midrashic literature relates the 10th day of the 7th month (Yom Hakippurim – Day of Atonement) to the event of bringing the tablets of the Covenant from Mount Sinai, as Dr. Mishael Maswari-Caspi has written in his letter.

The question is: If the Jews had wanted to keep the long-lost synchronization of Tishri I and Muharram in view, how was it that they forgot to narrate this tradition to the Prophet (s.a.w.a.)?

The month in which God delivered the Israelites from Pharaoh was Abib (i.e. Rajab), as the Bible clearly states: “Observe the month of Abib, and keep the pass-over unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night.” (Deut. 16:1)

The question is: How could the Jews transfer an event of Abib (originally coinciding with Rajab) to Muharram, in open defiance of their Torah?

Here is a point to ponder for the Muslims: The Prophet (s.a.w.a.) was sent with a religion to abrogate all previous religions and shari’ah. How was it that he deigned to imitate the custom of the Jews?

It is clear from above-mentioned facts that the Jews had no reason at all to fast on Aashura of Muharram at that period; and this story, built on that premise, is just that – a fiction. Obviously, it was invented by a narrator who only knew that once upon a time Muharram coincided with the Jews’ Tishri I; but was totally unaware of contemporary Jewish religion and culture.

One feels constrained to mention here that this and other such traditions were forged by camp-followers of the Umayyads, after the martyrdom of Imam Husain (a.s.), as a part of their campaign to turn the 10th of Muharram into a day of rejoicing. These traditions are of the same genre as those which say that it was on the 10th of Muharram that Noah’s ark rested on Mount Arafat, the fire became cool and safe for Hazrat Ibrahim (a.s.) , and Hazrat Isa (a.s.) ascended to the heavens. In the same category came the traditions exhorting the Muslims to treat Aashura as a festival of joy, and to store one’s food-grain on this very day, as it would increase one’s sustenance and bring the blessings of Allah to the household.

You wrote:

In fact, it is one of the merits of Husain (a.s.) that his martyrdom took place on this day. Another misconception is that it is an inauspicious month since Husain was killed during Muharram. Hence people avoid conducting marriages during this period.

This is baseless. If the death of an eminent person on a particular day renders that day unlucky for all times to come, no day of the year would be free from bad luck. The Holy Qur’an and the Sunnah of the Holy Prophet (s.a.w.a.) have liberated us from such superstitious beliefs.

The Answer:

This is nothing but blind prejudice since there are no traditions which state that it is haraam (unlawful) to conduct weddings on Aashura or in month of Muharram and Safar. I would like to ask you that will you get married on the day your father or mother die or will you postpone it for a month or so as a mark of respect or consideration? (I wouldn’t be surprised if you say – there is no harm).

You wrote:

Lamentations, breast-beating and mourning in memory of Husain’s martyrdom are not sanctioned by Islam. Though such martyrdoms are tragic, the Holy Prophet (s.a.w.a.) has forbidden holding mourning ceremonies on the death of any person.

People of Jaahiliyyah (ignorance) used to mourn over their deceased then The Holy Prophet (s.a.w.a.) stopped the Muslims …………..”

The Answer:

Hasn’t it occurred to you that had it not been for these mourning rituals, the distinction between the path of Imam Husain (a.s.) and that of Yazid would have been destroyed. Yazid will for ever be deemed as a hateable man who symbolises filth, shame, debauchery, decadence, immorality, mental corruption, and all the ingredients existent in the DNA of Iblis (Devil).

We deem our Azadari (mourning) as the means via which we can express our sorrow for the Ahle bait (a.s.). The words of Imam of Ahle Sunnah Allamah Fakhrudeen Raadhi are very important:

“It is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr”.

(Tafseer-a-Kabir, vol. 7, p. 390, line No. 9)

We read in al Bidayah wan Nihayah Vol. 4, P. 45, published Beirut

It is narrated by Abu Hurariah that the Prophet (s.a.w.a.) used to visit the graves of martyrs every year. When he (s.a.w.a.) would reach the entrance of the mountain, he (s.a.w.a.) would say (to the martyrs): ‘Assalamo alaikum bima sabartum’. This means ‘Peace be on you due to your patience and you have reached a pleasant place due to this.’ Then after Prophet (s.a.w.a.), Abu Bakr also used to come (every year), and after him Umar used to do the same and then Usman also did the same”.

We read in al Bidayah wan Nihayah Vol. 6 P. 360:

Umar said ‘Whenever I venture out at sunrise, I remember the death of my brother Zaid ibn Khattab”

We find in Tarikh e Yaqoobi, Vol. 1, P. 3.

The father and mother of humanity (Hazrat Adam (a.s.) and his wife Hazrat Hawwa (a.s.)) wept for their son Habeel for so long that their tears turned into a stream.

In Rauzah al-Shuhadaa, P. 30 the same incident has been quoted by Mulla Husain Wa’iz Kashifi who adds:

“Tears from Adam’s (a.s.) right eye were flowing like the River Dajla and like the River Euphrates from his left eye”.

Perhaps the following tradition may interest you…

After the burial of the Prophet (s.a.w.a.), the companions in a state of sorrow were virtually throwing dust of yearning and shame over their lives and living, and were burning and crying due to being separated from their beloved of the world and the hereafter. Especially Hazrat Fatima (s.a.) was the most aggrieved, the loneliest and was crying and wailing the most, she was looking at the faces of her sons Imam Hasan (a.s.) and Imam Husain (a.s.) and was crying at their plight and herself being orphaned. At the other side, Hazrat Ayesha in the same apartment where Holy Prophet (s.a.w.a.) had passed away, was continually crying and wailing. Days and nights the voices of crying and mourning rose from this house which became house of grief (Bayt ul Huzn) and separation.

(Madaarij al-Nubuwwah, vol. 2, p. 753 & 754)

Mulla Ali Qaari in his book Al-Mirqat Fi Sharh al-Mishkaat from a narration by Imam Ahmed Ibn Hanbal quotes the words of Imam Husain (a.s.).

“Whosoever weeps and cries upon me remembering my pain and miseries, Allah shall grant him Paradise”.

(Al-Mirqat Fi Sharh Al-Mishkaat with reference to Tarikh – e – Ahmedi, p. 277, Printed in Kanpur)

Perhaps you would also refer to the Holy Quran via this hadith in Ahle Sunnah’s authority work Tafseer Durre Manthur Vol. 4 P. 31:

“The Prophet (s.a.w.a.) was asked ‘What was the extent of Hazrat Yaqoob’s (a.s.) mourning for his son? He said it was on par with mourning for 70 men and women’. ‘And what was the reward for this?’ He said ‘ It is on par with one hundred martyrs’.

And we read in Tafseer Khazaan Vol. 3 P. 253:

“Yusuf (as) said to Hazrat Jibrael (a.s.) “Is my father adhering to mourning? Hazrat Jibrael (a.s.) said ‘The mourning of Yaqoob (a.s.) is on par with 70 men and women mourning” He then asked ‘What is the reward for this mourning?’

He said ‘The reward for this mourning is on par with mourning of 100 martyrs”.

You wrote:

The Holy Prophet (s.a.w.a.) stopped the Muslims from doing all this and directed them to observe patience by saying “Innaa lillaahi wa innaa ilayhi raaji’oon”. A number of authentic traditions are available on the subject.

To quote one of them: “He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of Jaahiliyyah” (Saheeh Bukhari).

The Answer:

Please refer to the Holy Quran, which gives the permission to cry..

“And he turned away from them, and said: O my sorrow for Yusuf! And his eyes became white on account of the grief, and he was a repressor (of anger).”

(Surah Yusuf (12): 84)

If you refer to the exegesis available of this verse, it will be very clear how much the Prophet Yaqoob (a.s.) cried for his son that he became blind. (Surah An-Nahl (16): 53

“And whatever favor is (bestowed) on you it is from Allah; then when evil afflicts you, to Him do you cry for aid.”

When Umar heard of Nu’man ibn Muqrin’s death he beat his head and screamed, “O what a pity that Nu’man died”.

(Kanz ul Ummal, Vol.8, P. 117, Kitaab al Maut)

As narrated by al-Tabari in History Vol. 9 P. 183 (English translation by Ismail Poonawala):

Abbas narrates:

“I heard Ayesha saying “The Messenger of God died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of God died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women”.

(Ibn Katheer al Nasibi in al Bidayah wan Nihayah Vol. 5, p. 420)

Also refer to Ibn Katheer in al Bidayah wan Nihayah

The Messenger of Allah (s.a.w.a.) died while he was in my lap. Then I laid his head on a pillow and got up beating my face along with other women”.

Lets have a look at Saheeh Bukhari:

Anas bin Malik narrated:

We went with Allah’s Apostle (s.a.w.a.) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet (s.a.w.a.)). Allah’s Apostle took Ibrahim, kissed him and smelled him. Later, we entered Abu Saif’s house; at that time, Ibrahim was breathing his last and the eyes of Allah’s Apostle (s.a.w.a.) started shedding tears. ‘Abdur Rahman bin Auf said, “O Allah’s Apostle! Even you are weeping!” He said, “O Ibn Auf, this is mercy.” Then, he wept more and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.”

(Saheeh al Bukhari, vol. 2, Book 23, Number 390)

It is amazing that you quote only what you like. Isn’t it the same Saheeh which states that the Holy Prophet (s.a.w.a.) finds crying and lamenting natural and permissible?

We read in the traditions about the Holy Prophet (s.a.w.a.):

“Rasulullah (s) was in a state where he was hitting his chest.”

References:

1. Saheeh al Bukhari vol. 2 P. 50

2. Sunan al Nesaai, vol. 3 P. 305

3. Adhaan al Mufreed P. 426

4. Saheeh al Muslim Vol. 1 P. 291

5. Musnad Abu Awana Vol. 2 P. 292

“There is nothing against Islam in expressing grief, sorrow or in crying and weeping at the loss of a loved one”.

(Fayz al Bari fi Sharh Saheeh Bukhari, vol. 12, p. 462, Printed in Egypt)

We read in Ahle Sunnah’s authority work Ma’arij al Nubuwwah Chapter 1 P. 248:

Hazrat Adam (a.s.) was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen.

We read in Al Bidayah Wal Nihayah Vol. 5, P. 243:

“When Prophet (s.a.w.a.) died on the bed and the women who were around him (s.a.w.) had made their faces red by beating their faces.”

You wrote:

Even Husain(a.s.), shortly before his demise, had advised his beloved sister Zainab(a.s.), not to mourn over his death in this manner.

He said, “My dear sister! I swear upon you that in case I die you shall not tear your clothes, nor scratch your face, …”

The Answer:

When the forces of Yazid planned to attack the camp of Imam Husain (a.s.), Hazrat Zainab (s.a.) came to Imam Husain (a.s.) and asked that why was there so much noise outside their tents, Imam replied that I just dreamt of Holy Prophet (s.a.w.a.) and he said that you will be meeting me tomorrow, hearing this Hazrat Zainab (s.a.) started crying and hitting herself on the face.

(Al Bidayah Wal Naahiyah, vol. 8, p. 176, printed in Beirut)

In the same book a bit further it is mentioned that:

Hazrat Zainab (s.a.) heard the elegies from Imam (a.s.), reflecting the tragedy of Karbala and the Martyrdom of Imam Husain (a.s.) she cried, lamented and beat herself on the head until she fainted.

(Al Bidayah Wal Nihayah, vol. 8, p. 177, printed in Beirut)

Similarly, we read in Sunan Ibn Maaja, Vol. 2, P. 285, Published 1313 AH in Egypt.

Sa’ad bin Abi Waqaas has reported from Holy Prophet (s.a.w.a.) that he said “shed tears and cry and if u can’t cry then make a crying face.”

The grief of Imam Husain (a.s.) is the grief on which not only humans, but even the Jinn, angels, animals, birds, the sky and trees, all lament. Thus, it is written that the sky wept for forty days on (the martyrdom of) Imam Husain (a.s.)”.

(Yanabi al Mawwaddah, by Allamah Shaikh Sulaiman Hanafi Qundoozi, Printed in Constantinople, p. 392)

Hafiz Abu Noaim writes in “Hilyat al Awliya” on the authority on Imam Sha’bee, Zuhri, and Abu Qutada:

“When Imam Husain (a.s.) was martyred, the sun was eclipsed (so long) so that the stars appeared.”

(Waqiyaat-e-Karbala (The Events of Karbala), p. 75)

Shah Abdul Aziz Dehlavi has narrated the lamenting and wailing of the Jinn on P. number 96 of his book titled “Sirr al-Shahaadatain”. He has also quoted the verses of the elegy recited by the Jinn while weeping over Imam Husain (as).

Umme Salmah (r.a.)has also narrated: “I heard the Jinn’s mourning for al-Husain.”

References :

1. Tarikh al-Kabir, by al-Bukhari (the author of Saheeh), v4, part 1, p26

2. Fada’il al-Sahaabah, by Ahmed Ibn Hanbal, v2, p776, Tradition #1373

3. Tabarani, v3, pp 130-131

4. Tahzib, v7

Allama Suyuti states: “When Imam Husain was martyred, the corners of the sky remained red for a four month period.”

Tafseer Durre Manthur Vol. 6, P. 31

Or is it that only crying for Imam Husain (a.s.) is not permissible as he fought against the tyrannical and unjust Yazid, the son of Muawiyah (May Allah curse them both)?

We find in the traditions that even the first and the second caliphs didn’t find lamenting loudly unislamic or against the Sunnah.

Refer to Kashf al Ghumma P. 175:

“Abu Bakr and Umar would cry in such a way that the neighbors could hear them”

Again in the same book we read

When Sa’ad bin Mu’adh died, the Prophet (s.a.w.a.), Abu Bakr and Umar cried. Ayesha narrates ‘I recognized the cries of Abu Bakr and Umar although I was in my house”.

(Kashf al Ghummah, p. 174)

“Umm al Mo’mineen Ayesha called people to read elegies on her father’s death and she herself lamented”.

(Tarikh Kaamil, vol. 2, p. 288; Eqd al-Fareed, vol. 3, p. 65)

“On the day that Abu Bakr died, the situation seemed as if Madina would be flooded with tears”.

(Tarikh al-Khamees, vol. 2, p. 330)

There are numerous more traditions which prove the permissibility of Azadari in the light of the Holy Quran and the teachings of the Messenger of Allah (s.a.w.a.) and his revered companions. However, you choose to ignore them.

Final Words

It’s an undeniable fact that the Holy Prophet (s.a.w.a.) has given all Muslims such favour in the name of Islam that we collectively cannot repay him. However, the only way we could try to do that is to follow the Holy Quran which states:

Say: I do not ask of you any reward for it but love for my near relatives..”

Surah Shura (42): 23.

The Holy Prophet (s.a.w.a.) has also stated, “Husain (a.s.) is from me and I am from Husain (a.s).”

The above Quranic verse and Prophetic tradition are more than enough for any Muslim worth his salt to acknowledge this fact. The least you can do is remember and love the Prophet (s.a.w.a.) and his family (a.s.) and not those who were responsible ever since the advent of Islam to hurt the Holy Prophet (s.a.w.a) like Abu Sufyan, his son Muawiyah and his accursed son Yazid.

Shah Abdul Aziz Muhaddith Dehlavi while explaining the philosophy of martyrdom writes in the preface of his Book ‘Sirr al Shahaadatain’:

“The martyrdom of Imam Husain (a.s.) is in reality the martyrdom of his grandfather Muhammad Mustafa (s.a.w.a)”.

Last few traditions from the Holy Prophet (s.a.w.a.)

It has been mentioned in reliable traditions that often Holy Prophet (s.a.w.a.) mourned for Imam Husain (a.s.), which was obviously before his martyrdom.

The well-known scholar of 10th century A. H. Allauddin Muttaqi Hindi in his book ‘Kanz al Ummal’ has quoted Ibn Abi Shaibah, who has related from Umme Salmah, the wife of Holy Prophet (s.a.w.a.), that “Once Imam Husain (a.s.) came to Holy Prophet (s.a.w.a.) when I was sitting near the door. I saw that Holy Prophet (s.a.w.a.) had something in his palm, which was moved by him and weeping profusely. By now Imam Husain (a.s.) had fallen asleep in his lap. I asked about the matter. He replied: ‘Jibraeel has brought the sand of the place where Husain (a.s.) will be martyred and informed me that people of my Ummah will slay him.’”

(Kanzul Ummal, vol. 2)

Haakim Neishapouri has related a tradition from Umme Fazl that once in her dream she saw the Holy Prophet (s.a.w.a.), whose limb got cut and fell in her lap. She related the dream to Holy Prophet (s.a.w.a.), He replied “You have seen a good dream. Insha Allah, Fatima will give birth to a child and you will bring him up.” Umme Fazl recounts, “Soon after, Fatima gave birth to Husain and I brought him up. Once I took him to Holy Prophet (s.a.w.a.). When the Holy Prophet (s.a.w.a.) looked at me, his eyes were brimming with tears. When I inquired about the cause of tears, he (s.a.w.a.) replied: “Jibraeel had come to me and informed me that after me, my Ummah will kill my son.” I asked “Will it be this son?” He replied in the affirmative. Jibraeel also brought reddish sand for me.”

(Mustadrak al-Saheehain by Haakim Neishapouri, vol. 3, p. 176)

May Allah Hasten the reappearance of the successor of Imam Husain (a.s.), so that doubters shall forevermore be silenced. Aameen!

By: http://www.almuntazar.com/2009/06/02/in-repudiation-of-the-criticisms-on-azadari-of-imam-husain-as/

Mourning Imam Hussein Q & A: Ayatullah Al Hakeem

noreply@blogger.com (Unknown) — Wed, 23 Oct 2013 04:56:00 -0400

Mourning Imam Hussein

http://english.alhakeem.com/pages/quesans/listgroup_ques.php?Where=126

Q [1] Is Azadari – Mourning Imam Hussein – permissible or recommended?

The commemoration of the Ahlulbait (Peace be upon them) is amongst the best deeds that the religious texts emphasized on and it was narrated that there is great rewards for those who perform it.

Q [2] What are the best deeds of the month of Muharrum?
Participating in the mourning of Imam Hussein (peace be upon him).

Q [3] What is obligatory for me to do in Ashura? I have only recently joined the school of thought of the Ahlulbait (Peace be upon them) over a year ago, please explain to me my duties in Ashura.
The greatest and the most tragic calamity to the friends of Allah and His righteous slaves happened on the day of Ashoura. The son of the messenger of Allah's daughter, his companions and family members including the nursed child were killed and their bodies were scattered afterwards. The enemies attacked the tents in which gathered the women and children who were the closest family members of the messenger of Allah (peace be upon him). The Imams of the Ahlulbait were remembering this day by mentioning the tragedy and expressing their sadness and grief for it. They also ordered their followers to do the same. They also emphasized visiting the grave of the oppressed Imam Hussein (peace be upon him) on this day or recite the Ziyara if visiting his grave in Kerbela is not an option.

Q [4] What is your opinion on tatbeer knowing that it has been used by the non Muslims as a way of attack and insult towards the Muslims?
The slander against shia does not stop even if they stopped performing tatbeer as it was for centuries against them because of their commemoration of the tragedy of Ashura. The reason behind this is obvious because it places the role of the Islamic caliphate in a question since the authorities eliminated the grandson of the prophet (Imam Hussien) in such a massacre way after the death of the founder of the religion, the messenger of Allah by fifty years only. The act of tatbeer is not a general practice of the shia in the day of Ashura since those who perform it is limited in number with respect to the population of shia that celebrates the tragedy every year. From that, one can conclude that the slander against the shia is not limited by the tatbeer.

Q [5] Is the practice of Tatbeer (striking swords on head, slitting it open to stream blood) permissible?
As the act of Tatbeer and other kinds of slogans is performed to populate the right principal and express emotions towards it then it is religiously recommended from this side. Yes, it can be prohibited because of secondary reasons like if it causes personal harm, public disadvantage or similar reasons. There is no set criterion for such prohibition as it differs from place to place and from time to time. It can also be different because of difference in opinions. We ask Allah Almighty to guide us and all devotees in all of that as we only depend on Him.

Q [6] I have a question regarding donation of money to mourning Imam Hussein (peace be upon him). Can we spend this money in other good deeds like constructing a Hussaniya or a mosque?
Donations must be spent in the way the donor wants. However, if the donation is more than what the beneficiary requires and if postponing their spending leads to wasting the donation, it is permissible to spend them in other ceremonies of Imam Hussein (peace be upon him).

Q [7] It is permissible to include in the reenactment of the tragedy of Karbala a horse as a symbol of the horse of Imam Hussein (peace be upon him)? It is permissible as long as it does not associate with another prohibited act.

Q [8] Is it permissible for me to play a speech of a preacher on a cassette player and put its speaker before a microphone that is connected to a loud speaker, so that it could be played loudly for my neighbors and people living in my vicinity to hear? The said act is permissible, but one should not annoy others as this may harm the reputation of the acts of remembering the anniversaries of the Ahlulbait (peace be upon them).

Q [9] Our blood is Najis. So why do our brothers mourn by shedding blood?
Mourning Imam Hussein (peace be upon him) as an expression of sadness and grief for the tragedy of Karbala is recommended. Some believers during such ceremonies bleed. The fact that our blood is impure does not effect this expression of condolence. Yes, whoever's body or clothes becomes impure by blood - or any other impurity – he should purify them before offering the prayer.

Q [10] Participants in some mourning ceremonies shed blood. Is it recommended to do so?
Religious rituals that Shias perform to mourn the tragedies of the Imams of the Ahlulbait (peace be upon them) and present the oppressions that they suffered are recommended. It is obligatory to avoid what cause harm to the soul or the body. If it does not result in harm, it remains being recommended. One should avoid performing them in a place where the reputation of the Shia is damaged.

Nadeem Sarwar 2014 Album Coming this Muharram.

noreply@blogger.com (Unknown) — Mon, 21 Oct 2013 22:08:00 -0400

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The Role of Poetry and Marsiya in Azadari - Maulana Syed Muhammad Rizvi

noreply@blogger.com (Unknown) — Mon, 21 Oct 2013 16:03:00 -0400

Tears of Zainab Binte Ali (a.s)

noreply@blogger.com (Unknown) — Mon, 21 Oct 2013 12:28:00 -0400

Tears of Zainab Binte Ali (a.s)

The one for whom her grandfather Muhammad s.a.w said:

“My dear child, this child of mine, Zaynab( a.s), would be confronted with a thousand and one calamities and face serious hardships in Karbala.”

Zainab Binte Ali (a.s) in Karbala :

●The one who stood by Hussain (a.s) to revolt against Yazeed (L.A) to save the religion of her Grandfather ;

●The one who saw children crying with thirst and hunger for three days ;

●The one who started crying when Ali Akber (a.s) recited his last Azaan, Azanae Ali Akber ;

●The one who was looking after Umme Rubab,Umme Laila and Umme Farwa(a.s) ;

●The one who gave permission to Aun O Muhammad (a.s) to fight ;

●The one whose veil was her Brother Abbas Ibne Ali (a.s) .

●The one who was giving hope to Sakina (a.s) that her uncle Abbas (a.s)would come back.

●The one who saw Hussain (a.s) carrying the bodies of his companions and family;

●The one who saw Qasim’s body being trampled by the horses;

●The one who saw Hussain (a.s) taking out Ali Asgher (a.s) out of the Camp;

●The one who was shattered when Ali Asgher (a.s) was torn into pieces by an arrow ;

●The one who said good bye to her Brother Hussain (a.s) on 10th Muharram;

●The one who saw her brother Hussain (a.s) putting his sword into the sheath ;

●The one who heard her brother’s call “ Hal min Nasir Yun Surna ”;

●The one who was trying to find her Brother and started running toward ‘ Tila Zainabiya’;

●The one who saw her brother falling off his horse;

●The one who saw her brother Hussain (a.s) starting his last prayer Asr and went to Sajjdah;

●The one who witnessed from Tila Zainabya the enemy attacking Hussain with stones,arrows and swords;

●The one who saw Shimr L.A severing her brother Hussain’s (a.s) Head;

●The one who said ‘Aslam o Alaika Ya Abba Abdullah’ ;

●The one who saw Zuljana Murtajiz coming back with arrows in his body;

●The one who saw her brother’s severed head reciting Quran ;

●The one who saw ruthless enemy burning their tents and looting their belongings

●The one who saw tyrannical forces snatching the veils of the ladies;

●The one who was saving children from fire when enemy set their tents on fire;

●The one who said to Fizza to get children out the burning camps;

●The one who was counting the children as enemies set fire to the camps;

●The one who saw enemy slapping children mercilessly;

●The one who saw enemies snatching earings of Sakina (a.s);

●The one who used to see Sakina (a.s)sleeping on the chest of her Father Husssain a.s.;

●The one who was crying Sakina !Sakina !when she lost her during the stampede ;

●The one who found Sakina a.s sleeping the headless body of her father Hussain (a.s);

●The one who was reciting Nade Ali calling her father Ali (a.s) from Najaf;

●The one who was complaining to her father, ” Look what so called Muslims have done to us ” ;

●The one whose father came from Najaf and said “ Zainab O Daugther I m here I am with you ” ;

●The one who saw enemy hitting the sand of karbala with lances to find the bodies of the ones buried by Imam Hussain a.s ;

●The one who saw Imam Zainulbideen (a.s) bound in heavy chains with an iron collar around his neck ;

●The one who saw Imam Zainulbideen (a.s) made to walk barefoot on the hot blistering sand;

●The one who saw enemy throwing children on the camel without saddles ;

●The one who saw enemy raising the heads of her family on the spears;

Zainab Binte Ali (a.s) in Kufa:

●The one who saw huge crowd on the streets laughing at them ,throwing stones on them from their roofs;

●The one who was paraded through the streets of Kufa as enemy wanted to show their victory;

●The one who heard Speakers in Masjid e Kufa cursing Imam Ali ,Hassan and Hussain a.s;

●The one who saw Umar ibne Saad presenting his brother’s head to the Governor of Kufa ,Ibne Ziayd;

●The one who saw Ibne Ziyad hitting Imam Hussian‘s head with a stick;

Zainab Binte Ali’s (a.s) in Syria :

●The one who was walking through scorching deserts towards Syria 750 miles from kufa;

●The one who could not walk staright as little Sakina and children were tied with the same rope;

●The one who was trying to protect Sakina (a.s) as her feet were full of blisters ;

●The one who saw brutal army scaring and beating children with lashes;

●The one who ordered ladies to cover their faces with hair.

●The one who became shelter for all the women and innocent children;

●The one who had to wait for 4 days outside Syria ;

●The one who saw streets decorated with flags and music singers dancing ;

●The one who one was torn into pieces when she saw streets of Damascus full of 900 drunkard mongers ;

●The one who who entered Shaam as a rebel,(as people were told that these captives were rebels );

●The one who saw people hooting and clapping and stoning at them;

●The one who had to wait for hours outside the palace of Yazeed L.A as he was busy playing chess

●The one who saw her Brother’s Head being formally presented to Yazeed L.A covered with a cloth;

●The one who saw Yazeed (L.A) sitting on his golden throne with a stick in his hand;

●The one who saw Yazeed (L.A) rejoicing his victory with glass of wine in his hand and Imam Hussain’s (a.s)head at his feet;

●The one who was crying when she saw him hitting Imam Hussain’s parched lips with and teeth with a stick ;

●The one who saw Yazeed’s L.A servants insulting her Father Ali (a.s) on the miber (pulpit);

●The one who saw enemy throwing Alh yul Bayt in dark dungeons.

The one who was with Imam Zain ul Abideen (a.s) when he burried Sakina (a.s) in the dungeon .

●The one who was talking like her Father Ali (a.s) in the court of Yazeed L.A.

●The one who was a little kid when she stood by her Mother Fatima (a.s) in the court of Caliph fighting for Fadak ;

●The one who stood by Imam Zainul Abideen (a.s) in the Court of Yazeed L.A to represent Hussain’s (a.s) Mission ;

●The one who was so furious that she completely scared Yazeed L.A by saying ;

O Yazid! You are an oppressor and have inherited cruelty and atrocity from your ancestors.

"O Yazid, You can never reach the level of our lofty position, nor can you destroy our remembrances, O you the son of freed slaves!

O Yazid! Your misdeed has proved your rebellion against Allah ”

●The one who upset and defeated Yazeed L.A by saying ;

“ O Yazid! Practice any trick you can and do anything that you think would vanish Islam, but you should know that you can not eradicate our message, path and memory. You should know that our memory will never die.

I fear no one but Allah. Make whatever evil plot you can.Blazes are waiting for you in the hereafter.You’ll be accountable to Allah for your atrocities.”

ALLAHUMMAL AN QATALATAL HUSSEIN(AS) WA AULADEHI WA ASHABEHI

Source- http://andarabi.tumblr.com/post/24599926744

Azadari / Tatbeer / Khoon Nikalne k bareme Maraje' k fatawe

noreply@blogger.com (Unknown) — Thu, 10 Oct 2013 14:10:00 -0400

Image Zoom karne k liye image par click kare

Vague authenticity of "Every Day is Ashura and Every Land is Karbala"

noreply@blogger.com (Unknown) — Thu, 10 Oct 2013 01:38:00 -0400

Sayyed Mahdi Moderissi (son of Ayatollah Sayyed Hadi Almodarresi) was asked this question:

Question: The other day I was talking with an 'aalim here and in discussion he pointed out to me that the hadith 'Every day is Ashura, every place is Karbala' has vague authenticity. Please tell me if this hadith is authentic with references.

Answer: According to some scholars the popularly known chant 'Every day is Ashura, every land is Karbala' has no source (authentic or otherwise) in the Shia books of hadith.

In fact, as I have explained in some Moharram speeches, this saying contradicts a number of traditions of Ahlulbayt that explicitly states that 'There is no day like the day of alHusayn' which has been narrated by a number of Imams such as Imam alHasan.

It is, therefore, imperative that we do not associate the saying to Ahlulbayt. We can use it as a chant to reaffirm our loyalty to Imam Husayn, but remember that considering the devastating tragedies that took place on Ashura and in Karbala are incomparable to any other.

Therefore, when you hear someone saying it, ask them for references from the books of hadith as it seems that there is none.[/indent]

Few traditions:

Imam Hasan (a) addressing his brother says:

لا يوم كيومك يا ابا عبدالله

There is no day like your Day, O Aba `Abdillah.

Ref: al-Bahrani, al-Awalim (al-Imam al-Husayn [a]), p. 154

Imam Zayn al-Abidin (a) says in one of his sermons:

وهذه الرزية التي لا مثلها رزية

. .and this is a calamity the like of which there is no calamity.

Ref: Ibid, p. 448

Abdullah b. Fadhl narrates from Imam al-Sadiq (a):

إن يوم قتل الحسين أعظم مصيبة من جميع سائر الأيام

Indeed the day of the martyrdom of al-Husayn (a) is a day of greater calamity than all other days. .

Ref: Ibid, p. 516

----------------------------------

Every Day is Ashura and Every Land is Karbala”

Q: I just wanted to know the reference of this “supposed” hadith - “Every Day is Ashura and Every Land is Karbala” attributed to Imam Jafar as-Sadiq (as)?

A: There is no tradition narrated by the ahlulbyte in such content. It is not but a phrase that is publicly known in our time.
[Ayatullah Saeed Al-Hakeem]
http://english.alhakeem.com/quearchv/others.htm

SHIA VIEW OF: HADITHS, BUKHARI, MUSLIM, COMPANIONS, SOURCES OF SUNNAH, E...

noreply@blogger.com (Unknown) — Thu, 3 Oct 2013 02:48:00 -0400

Wallpapers on Shahzadi Fatema (s.a.)-

noreply@blogger.com (Unknown) — Fri, 22 Mar 2013 06:38:00 -0400

CLICK ON IMAGE FOR MORE WALLPAPERS

MORE WALLPAPERS - http://bit.ly/1i62vXI

Ash'aar - Shahadat Bibi Fatima S.A -

noreply@blogger.com (Unknown) — Fri, 22 Mar 2013 06:28:00 -0400

Aaj Duniya Mai Qayamat Ho Gaee

Fatima Zehra(s.a) Ki Rehlat Ho Gaee
Boo e Jannat Bhi Na Sunghay Gay Wo Log
Fatima Zehra(s.a) Ko Jin Se Nafrat Ho Gaee....!

Paak Bibi Meri Amma Zehra (s.a) tujh par dar giranay walay lanti par lanat
Ta Qayamat Beshumar Hazar Bar
Mai Nam Nahi Leta Doston Kisi Ka
Falanay Falanay Falanay Pe Lanat
Beshumar.

-----------

Malik-ul-Maut ko Jibrail ki Naseehat,

Farz-e-Tehzeeb aqeedat ko nibhana warna,
Ik reaya ki Tarah sar ko Jhukana warna,
Azmat-e-Madar-e-Hussain (a.s) na bhulana warna,
be Ijazat Dar-e-Zahra (a.s) pay na jana warna,

Haq ne bakhshi hay ho tauqeer bhi ja sakti hay
MALK-UL-MAUT Tujhy maut bhi aa sakti hay.

------------------------------

DAR SAY LAGI WO KEHTI THI AN SOON BAHA BAHA,
KION GHAR MERA JALATAY HO MAIN NE KIYA HAY KYA,
AIK SHAKS NE SEETAM YE KIYA WA MUSIBATA,
DARWAZA LAAT MAR KAR US PER GIRA DIA,
PEHLO PAY AA E ZARB JO BINTEY RASOOL K,
MOHSIN HOWA SHAHEED SHIKAM MEIN BATOOL K.

---------------------------

SITAM HO GAE YE INTEHA RASUL KEY BAAD,
CHALI HY FATIMA HAQ MANGNEY RASUL KEY BAAD,
RASUL ZADI KHARI Q RAHI SAR E DARBAR,
YE KON TAKHT PE BETHA RHA RASUL KEY BAAD,
SHAHEED HO GYA USKI HI ZARB SE MOHSIN,
DAR-E-BATOOL GIRAYA GAYA RASUL KEY BAAD,
WO JA KAR SHAHR SE BAHAR ROTI RAHI,
KIS NE GHAR ME NA RONAY DIY RASUL KEY BAAD.
----------------------------

Salam Ya Zehra s.a
Sun Lo Ay Bagh e Fadak Cheen K Khanay Walon
Dono Aalam Mai Tum Dono Ka Ghata Hoga
Bheek Mai Bint e Nabi Baghe Fidak De Deti
Hath Pehla K Jo Tehzeeb Se Manga Hota.
~~~~~~~~~~~~

Jabeen e Arsh Ko Kaaba Bohat Zaruri Hai
Dar e Hussain Pe Sajda Bohat Zaruri Hai
Jo Chahtay Ho K Allah Tum Se Raazi Ho
Raza e Fatima Zehra Bohat Zaruri Hai
Qasam Hai Bibi Tere Pehlu e Shakista Ki
Sitam Daron Pe Tabarrah Bohat Zaruri Hai,
------------------------
Mein un bhikariyoun ko ghani kis tarah likhoun,
Jo log kha gaye terey baaghaat Fatima..

Mumkin nahi ke mein razi allah kahoun usay,
Karti rahi hain jis ki shikayaat Fatima..
--------------------------
Ba'zaban e Bibi Fatima Zehra s.a

" Hamla'awer Bohat Si LakRian Humaray Darwazay Pe Le Aaye Or Woh Hum Samait Humaray Ghar Ko Jalana Chahtay Thay , Mai Darwazay K Pichay Khari In Logon Ko Khuda o Rasool K Wastay Deti Rahi K Woh Hum Se Koi Sar o Kaar Na Rakhain Or Humari Madad Karen, Magar Umar Nay Abu Bakar K Azad'Kerda Ghulam Qunfuz Sy Taziyana Lia Or Mere Bazoo Pe Is Zor Se Mara K Is Ka Nishan Kisi Dastbund Ki Tarah Mere Bazoo Par Sabat Ho Gaya,Phir Is Ny Zor Se Darwazay Par Thokar Maari Or Meri Taraf Giraya, Woh Darwaza Mere Pehloo Par Gira Jis Ki Wajah Se Mai Zameen Par Gir Gae, Mere Darwazay Ko Aag Laga Di Gae, Aag K Sholay Nikal Rahay Thay Or Sholon Se Mera Chehra Jhulas Raha Tha, Mera Dushman Apnay Hathon Se Mujhay Zad o kob Karta Raha Or Mere Goshwaray Toot Kar Gir Gay,Dard'Zah Ny Mujhe Bechain Kar Diya Or Mera MOHSIN Be'Gunah Saqit O Qatal Ho Gaya. "

Bait Ul Ahzaan
Pg#175
------------------------
MOMiNO Bich Gaya Lo Farsh_e_Aza_e_ZEHRA(sa)
Hoti Hay Seena Zani Aaj Bara_e_ZEHRA(sa)

Ghar Mai Ronay Pe Bhi Shikayat Hai Musalmanon Ko
Baap Ko Ronay Ki Khatir Kaha Jaye Zehra s.a

Ghusal K Waqt Jo Pehlu Ko Shikasta Dekha
Kitna Hasrat Se Ali Ny Kaha Haay Zehra s.a

Hum Imam e Zamana(a.j.f.)Ko Un Ki Dadi Zehra s.a Ki Shahadat Per Pursa Paish Kartay Hain

.Salawat

-------------------
Umar Ny Syeda Fatima Zehra s.a K Ghar Ko Aag Lagae Thi, Or Jalta Huwa Darwaza Bibi s.a Par Giraya Tha "

Tasdeeq K Liye Dekhiye Ahl e Sunnat Ki Books
1, Maruj Ul Zuhib Pg#159.
By, Allama Masoudi.

2, Tohfa e Asna ashria PG#629.
By, Allama Shah Waliullah Muhadis Dehlvi.

3, Al Farooq Part 1, PG#71
By, Molana Shibli Nomani.

4,Muntakhib Kanzul Amal Bar Hashia Masnad Ahmad Bin Hanba
Jild#6, PG# 174.

5,Roya e Sadiq
PG#156.

~~~~~

Umar Ko Dekha To Ye Khayal Aaya
Zehan Mai Mere Achanak Ye Sawal Aya

Gali Mai Ghumtay Kuttay Ko Jo Umar Bola
Ye Naam Suntay Hi Kuttay Ko Bhi Jalal Aya

Huwa Wo Goya Aye Zalim Na Zulm Itna Kar
Khuda Ka Shukar Hai Itna Nahi Zawal Aaya

Khushi Se Khil Gaya AzZadar Phir Mera Chehra
Umar Ko Lanatain Denay Ka Jab Khayal aaya....

NAUHA WRITTEN AND RECITED BY BASIM KARBALAI, A MUST READ MUST LISTEN AND MUST FEEL FOR ALL THE SHIAS OF THIS ERA-

noreply@blogger.com (Unknown) — Tue, 18 Dec 2012 14:20:00 -0500

I MUST REACH KARBALA AND COMPLAIN TO HUSAIN
I DON'T WANT COMPLAIN AND TELL YOU WHAT YOUR ENEMY HAS DONE
ONLY UPON THE ONE THEY CALL A SHIA I RAISE A COMPLAINT
HE IS THE SAME AS THE ONE WHO IS AGAINST ME AND PLANTS EXPLOSIVES
AND THE ONE WHO SELLS HIMSELF I KNOW HE IS NOT WORTH IT
IT

IS THE SAME ISSUE,
AND I COMPLAIN TO HUSAIN(AS)

THE ONE WHO BROKE THE RIBS OF THE PURE ONE,FATIMA (AS), ADMITS WHAT HE DID
AND IT IS OF SURPRISE THAT THE ONE FROM MY OWN, COVERS IT UP
HE SAID, ' HE DID NOT BREAK HER RIBS, OR REACH HER'
THE STRIKE OF THE NAIL IS THE INNOVATION, AND IT'S ONLY FIRE
IN US A TRAGEDY HE DEMOLISHES
AND I COMPLAIN TO HUSAIN(AS)

THEY FINISHED WITH PURE ONE, FATIMA(AS) AND TURNED TO US
AND THEY SAID THE ONE THAT STRIKES HIS HEAD WITH A SWORD HAS LEFT HIS RELIGION
Oh! WHO FEARED THE NASIBIS, BY GOD LET US BE
FORCED UPON YOU AND THEM IS THE FACT, AI IS OUR CUSTODIAN!
OH! WHO BETRAYED THE THE HOLD OF LOYALTY[IMAM ALI(AS)]
I COMPLAIN TO HUSAIN(AS)

THEY SAW THE WALKERS(TO KARBALA) INCREASE WHEN THEY BOMB THEM
THEY REACH ON THE FOURTEITH, THEY WON’T STOP THEM!
THEY SAID ‘IT IS ONLY FAVOURIBLE TO GO, DO NOT VISIT’
BY GOD OH! HUSAIN(AS) WE ARE TROUBLED, THEY SOLD THEIRSELVES
WITH THEM THE SHI’ITE IS TROUBLED
AND I COMPLAIN TO HUSAIN(AS)

THEY SAID BEATING YOUR CHESTS IS BACKWARDNESS, WON’T YOU LEAVE IT
IF YOU CRY, CRY SLOWLY SO YOU ARE NOT HEARD
OH! YOU WHO BLAME US, THESE ARE COUNTED AS SHIA
EVERYTHING THE NASIBI’S DO NOT WANT, THEY DON’T WANT
ONLY DISAPPOINTMENT FILLS MY HEART
AND I COMPLAIN TO HUSAIN(AS)

OH YOU WHO ATTACKS THE SYMBOLS[OF HUSSEIN(AS)], WE KNOW YOUR ORIGINS
BY GOD IF WE WANT TO REVEAL IT, WEL WILL EXPOSE YOU
WE ARE KNOWN TO BE READY AT THE HOUR OF NEED
FROM THE ONE WHO GAVE HIS BLOOD TO HUSSAIN(AS), AND THE ONE WHO GAVE HIS HANDS
OH! WHO COMPLIMENTS HIS KILLERS
AND I COMPLAIN TO HUSAIN(AS)

WHY DO YOU TELL ME TO BE QUIET AND NOT SPEAK TO THEM?
YOU IMAGINED I MEANT YOU, WHEN I ATTACKED THEM
IT MEANS, I CAN PROVE WITH EVIDENCE, YOU FOLLOW THEM
I SWEAR BY THE RIB OF THE PURE ONE I WILL NOT COMPLIMENT THEM
AND I FROM THIS PROBLEM, I COMPLAIN TO HUSAIN(AS)

VIDEO- http://www.youtube.com/watch?v=aIi_tGqkUjU&list=UU735UcYzdczY36WPKjBS6iA&index=27

MOURNING(AZADARI) IS NOT A BID'AT....PROVED!!

noreply@blogger.com (Unknown) — Sat, 15 Dec 2012 04:56:00 -0500

First Objection:

Martyrdom should be celebrated not mourned!!!
REPLY:-
Rasulullah(saww) mourned those that were martyred!! Many companions were martyred in the battles that took place during the time of the Holy Prophet (s) and of course all of them succeeded in their respective examinations. Hamza was named as the Lord of the Martyrs, and hence received a larger but rather than express joy at what his uncle had attained he cried and lamented over him and asked that the women of Quraysh to likewise.
1) Seerat un Nabi, volume 1, page 345.
2) Ma'arij al Nabuwat, Rukn 4, chapter (Bab) 6, page 123

Similarly we have already cited the incident where Holy Prophet (s) wept over the martyrdom of Jaffar Ibn Abi Talib (as). If mourning for a martyr is incorrect than what do Nawasib think about Holy Prophet (s)? The fact of the matter is that Prophet (s) himself gave best reply of the pathetic Nasibi belief for celeberating the martyrdom rather to mourn it.

The Holy Prophet (s) said : “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred are very grieving.”
Al-Bidayah wa al-Nihaya, Volume 4 page 673

This proves that mourning and lamenting for a martyr was practiced by the Holy Prophet (s) and hence it is Sunnah of the Prophet whilst celebrating the loss of a martyr has no textual proof.
1) Seerat un Nabi, volume 1, page 345.2) Ma'arij al Nabuwat, Rukn 4, chapter (Bab) 6, page 123
Similarly we have already cited the incident where Holy Prophet (s) wept over the martyrdom of Jaffar Ibn Abi Talib (as). If mourning for a martyr is incorrect than what do Nawasib think about Holy Prophet (s)? The fact of the matter is that Prophet (s) himself gave best reply of the pathetic Nasibi belief for celeberating the martyrdom rather to mourn it.
The Holy Prophet (s) said : “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred are very grieving.”
Al-Bidayah wa al-Nihaya, Volume 4 page 673
This proves that mourning and lamenting for a martyr was practiced by the Holy Prophet (s) and hence it is Sunnah of the Prophet whilst celebrating the loss of a martyr has no textual proof.

Lady Hajra mourned when she heard of her son’s pending death!! Traditions record that Hajra fainted when she visited the spot where her husband intended to slaughter his son. Some of the narrators say that it was this very grief that gradually caused her death. Nasibi logic would dictate that Hajra should have been doubly happy because her son was alive and also got the rewards for succeeding in the examination - she should have kept praising Ismail (as), however, she was a mother and not a foe, the latter would have been happy at the hardships faced by her son and husband. It is natural that whenever a loved one is in trouble, or if he has faced hardships, it always causes pain and sorrow, hence those who love Imam Husayn (as) will mourn and cry and his enemies will praise their persecutors.
One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)!!!
Whilst martyrdom is the sign of a great individual, it is also a time of reflection / sadness at an individual's suffering.
One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)!!!
Whilst martyrdom is the sign of a great individual, it is also a time of reflection / sadness at an individual's suffering. One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)When our fourth Imam Zayn ul Abideen (as)was asked that which incident was of most pain to you during and after the Karbala? Imam (as) replied"Shaam! Shaam! Shaam!"

Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?
Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?

SECOND OBJECTION:
Shia rituals are a waste of money
Shi'a waste money and blood on this Day - why?
Reply –
The Eid sacrifice should likewise be deemed a waste of money
At Mina on one day hundreds of thousands of goats are slaughtered and there meat often goes to waste, if its okay for such a waste of money on that day then why the objection to mourning for Imam Husayn (as)? If such spending at Mina is remember the event of Ismail (as) the Shi'a can also do the same on Ashura.

When our fourth Imam Zayn ul Abideen (as) was asked that which incident was of most pain to you during and after the Karbala? Imam (as) replied"Shaam! Shaam! Shaam!"
Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?

THIRD OBJECTION:
You cannot mourn over someone that is alive!
Imam Husayn (as) is alive so why do you do participate in mourning rituals for the living?
Reply –
This exposes the hypocrisy of the Nawasib
Herein lies clear proof of Nasibi contradictions. When we debate on the concept of using the Imams (as) as a means of approach the same Nasibi objects, saying that you can't seek help from the dead!
Is this not a blatant contradiction! For these Nasibi Mullah there example is like that of a dog in Surah Araf 007.176
"His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect."

FOURTH OBJECTION:
Quran prohibits the visiting of graves!
Allah has forbidden us to visit graves, as is clear from Surah Tauba, so why do the Shi'a create image depicting the grave of Imam Husayn (as)?
Reply –
This prohibition refers to the graves of hypocrites!
In this verse Allah has forbidden the holy Prophet (s) to go to the grave of a Munafiq. Hence a person who thinks that his parents or Imams are Munafiq should abstain from going to their graves and making their images.

FIFTH OBJECTION:

– Azadari is an unnecessary waste of public money!!The Shi'a population give a lot of money to Ulama and Zakireen, that's why they are not speaking against this. If they don't get this money, then this Azadari will also come to an end.

Reply –
Those that donate towards Azadari are duly rewarded by Allah (swt)
[Shakir 9:74] ... because Allah and His Messenger enriched them out of His grace; therefore if they repent, it will be good for them; and if they turn back, Allah will chastise them with a painful chastisement in this world and the hereafter, and they shall not have in the land any guardian or a helper.Look at how these people are getting jealous. These Mullahs receive no grace for implementing the of bidah of Tarawih, whereas the Shi'a Ulama and Zakireen praise Ali (as) and his family, and Allah blesses them with His grace in this world and in the next. The Nasibi Mullahs are people who keep burning in jealousy here, and also in the next world. Inshallah.

SIXTH OBJECTION:
All symbols associated with Azadari are false
The Shi/'a processions depict false Blood and False Arrows, the blood and arrows is placed over the Zuljanah, upon which Shi'as weep is false.
Reply:
When the brothers of Yusuf (as) came to Yaqub (as) and told him that their brother Yusuf (as) had been eaten by a wolf, and that all that remained was his bloodied shirt, the blood was not that of Yusuf (as), but was kept by Yaqub (as) as a symbol over his suffering. Yaqub (as) would weep bitterly when looking at that replica. The cradle of six month old Asghar (as) is not the real cradle, but it symbolises the suffering of a six month old child, as such we think of him (as) when we look at the cradle, remembering that a child of such a tender age met a fate wherein an arrow used to hunt wild beasts was fired in to his neck. Yaqoob (as) placed the shirt over his eyes and bloodies his face with it.
We can see that the Sunnah of one Prophet was to look at the replica and mourn over it profusely.
Yaqub (as) started weeping bitterly after looking at that replica. If such symbols constitute Bidah or shirk, then the Nawasib should apply a Fatwa on the Nabi (as) in the first instance. All of these symbols serve as a reminder of the tragedy of Karbala, and the callous manner in which innocent men were killed, and their women folk taken prisoner. We weep in the same way that Yaqub (as) wept over the sufferings of his son.

SEVENTH OBJECTION:
The Shia allow their women to participate and observe male mourning processions and this is shameless
This is a common argument advanced by todays moralistic Nawasib, who suggest that the presence of women Shi'a women in these processions, wherein men often removed their shirts, evidences a lack of morality on the part of the Shia, as this opens up the door to inappropriate contact.
Reply
According to Sunni reports, females watching male gatherings is the Sunnah of Aisha
We read in Sahih Bukhari, Volume 2, Book 15, Number 70:
Narrated Aisha:
... It was the day of 'Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. The Prophet (p.b.u.h) asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave.
If one inspects the tradition carefully, it is clear that Aisha watched the entire display whilst seated upon the shoulders of the Prophet (s). Our claim can be evidenced by the fact that we are informed from Aisha’s testimony that she was standing behind the Prophet (s) so how was she then capable of observing the entire spectacle cheek to cheek with the Prophet (s)? Did she take some growth hormone that enabled her to rise in height to such dramatic proportions, to the point that she was cheek to cheek with the Prophet (s)? Or did she climb on to some cushions. Or was she riding on the back of the Prophet (s)? Just contemplate the ages of the spouses. Aisha (was had not yet attained majority age whilst the Prophet (s) was in his fifties. Was Aisha taller, shorter or the same size as the Prophet (s)? If Aisha was of the same height or shorter she would have only been able to observe the spectacle cheek to cheek with the Prophet (s), unless of course if she was on his (s) shoulders.
The history books suggest that the middle aged Prophet (s) was of medium height. Aisha had not yet hit puberty so was bound to increase in height, but it is unlikely that at that time she would have been the same height as the Prophet (s). This being the case, precisely how could her taller husband have enabled her to see the event by telling her to stand behind him (s)? How was she then able to stand behind the Prophet (s) and observe the event cheek to cheek? The only possible way that this could have happened was if she was watching the event on the shoulders of the Prophet (s).
Since Salafis always insist that their married lives should be a mirror image of that of the Prophet (s) and Aisha we would urge them to accordingly implement this Sunnah forthwith. It is essential they avers such traditions and accordingly accompany their wives to male displays of bravado and wrestling. Naturally to ensure complete compliance with the Sunnah of the Prophet (s) the Salafi brothers should ensure that their wives are raised either through physical carrying or via lift supports (for the heavier Salafi female) so that she is accordingly positioned cheek to cheek with her spouse, that way both spouses can enjoy the display and ensure complete conformity with the Sunnah of the Prophet (s)!
Returning to the objection, Shia men never place their women on their shoulders during mourning gatherings! If they attend there is a separation between males and females, in that they are with their gender and men with their own. Sadly the Nawasib have applied their own perverted intentions behind Salafi Islamic circles co-ordinated in Universities, wherein the ‘brothers’ ogle at sisters during lectures to our mourning processions. The intention of our women folk at such processions is to mourn the suffering of Hussain (as) and the subsequent persecution of his women folk.
If the Nawasib point out that women are within close proximity and hence can easily observe the male mourning rituals, we will point out that (as per your books), Aisha was also within close proximity of the Ethiopians that were practicing their combat skills in the mosque of the Prophet (s)! Whilst Shia women clad in black would remain circumspect hidden amongst similarly dressed women, one wonders how Aisha would have remained so discreet when she was positioned upon the shoulders of the Prophet (s) for all to see!

EIGHTH OBJECTION:
The Shia mourn Hussain (as) to antagonise Sunnis!!Inb Al Hashimi(Sunni): Shia celebrate Ashura to spite the Sunni Muslims.The Shia attest that it was Yezid who killed Hussain (رضّى الله عنه), and they say that Yezid was a Sunni. This is the reason that they mourn Hussain (رضّى الله عنه), because they blame the Ahlus Sunnah for this tragic event. The Shia mourning on Ashura is therefore a spiteful fist in the air against the Sunni majority. The Shia leave no stone unturned in their defamation of the Ahlus Sunnah, and thus they want everyone to remember that it was “Yezid the big bad Sunni” who was responsible.
As can be seen, the Shia mourning on Ashura has little do with their love for Hussain (رضّى الله عنه), but rather has more to do with their hatred of the Sunnis. As can be seen, the Shia mourning on Ashura has little do with their love for Hussain (رضّى الله عنه), but rather has more to do with their hatred of the Sunnis. Reply –
Our mourning is linked to the love for our fallen Imam (as)
This is a blatant lie! The Shia objective behind Azadari is not to stick a proverbial V sign up at Sunnis as this Nasabi suggests, it is linked to our love for our Imam (as) and nothing else. We will evidence this by citing this example:
“One picks up the Newspaper in the morning to read a headline about a young boy killed in a car accident. The natural reaction will be to read this story and be saddened by it. Those that don’t reside in the same city as the boy and have no link with the victim or the area wherein he resided will move on to the next column. Those that live in the same city will stop and think about the area, and wonder if they might know the victims family. Those that live within the same district of the city will think harder, and will ask questions of friends to see if they know the family of the deceased. Those that live within the same locality as the victim, will be saddened and will seek to share in the loss of the bereaved parents, they will attend their home, express their condolences and shall seek to share in their grief, as they sympathize and will share in their loss”
One can explain mourning for Imam Husayn (as) from this example. The closer you are to the Imam, to his family the more hurt you feel by his loss, the greater the desire to express your grief art his loss, by joining in his grief, by participating ion gatherings wherein his loss is remembered. It is linked to one’s closeness and affinity with him. For us as Shias the tenth of Muhurrum is a deeply personal day wherein the believer seeks to create a spiritual bond with his beloved Imam (as). We certainly do not spend hours barefoot in scorching heat marching ths streets just to upset Sunni sensibilities! Why would Sunnis be upset at our cursing Yazeed when the vast bulk of Sunnis hate him like, just like the Shia? The only ‘Sunnis’ that would be upset with comments of Yazid are those that love him and uphold his Khilafath, now if our marching upsets such people then that is their problem linked to the manner in which they were conceived, not ours.

Presentation on Ghadeer, the greatest Eid

noreply@blogger.com (Unknown) — Sun, 25 Nov 2012 02:32:00 -0500

Ghadeer Khum from bahlool

Why do Shias celebrate Eid-e- Ghadeer?

noreply@blogger.com (Unknown) — Sat, 24 Nov 2012 07:29:00 -0500

A question that the general Muslims often pose to the Shias – Why do Shias celebrate Ghadeer? What is so significant about the event that merits such pomp and splendor?

18^th Zilhajj is the great day which the Shias consider as Eid-e-Ghadeer and celebrate by creating an atmosphere of extreme elation. Some people begin their preparations well in advance for this joyous occasion. The effort and hard work of innumerable researchers and scholars are devoted to this event.

An Objection

An objection is often raised as to why so much physical and mental effort is lavished on this event. If similar effort and hard work is instead invested in ironing out flaws related to education and society, it will be more beneficial for Muslims. After all, which social problem has been solved by the annual celebration of Ghadeer? What good has it done to the community by persistently confirming the successorship and absolute mastership of Ameerul Momineen Ali b. Abi Talib (a.s.)? Is it not better that we find a remedy to the various problems plaguing Muslims and let bygones be bygones?

This is not a new objection. The enemies of the Shia Isna Ashariah have made an issue out of this for several generations. Not surprisingly, the enemies have raised the objection keeping in mind the Shiite ideology. In this regard, they have learnt the tricks from the enemies of Islam because when the enemies of Islam and the Majestic Quran raise objections against Islam, they use similar tactics. For example, they say that why do we spend so much effort and wealth on religious customs such as prayers, fasting, recitation of Quran, etc. instead of spending it on economic growth and advancement of the community. Honestly speaking, by visiting the House of Allah every year and by persistently establishing the veracity of Quran and Islam, which of the ever-increasing problems and tribulations of the community has been resolved?

Two points need to be understood well to review this objection:

1. No act should be looked at only from its materialistic perspective. It means that if a thing is useful, then it’s being useful is not just materialistic.

2. An event or incident cannot be rendered insignificant due to its being historic.

As far as the first point is concerned, it should be known that knowledge and understanding are very critical for human growth. Even today, well-known universities teach the philosophies of Aristotle and Plato notwithstanding the advancements in science and technology. We see intellectuals achieving success by deriving benefit from the views of these individuals.

All parents invite their children towards truth and consider lying detestable and command their children to stay away from it. Is such an upbringing not useful for human beings? Is its benefit materialistic?

A copy of the Holy Quran is available with every Muslim family as a mark of it being divine and Muslims recite it regularly whereas all Muslims are well aware that recitation alone is not sufficient and it must be accompanied by pondering and contemplation. But it is a fact that the mere recitation of the Holy Quran guides us, brings us closer to Allah and solves our problems related to the world and the Hereafter.

Similarly, there is one more fact, which is related to the past and its extraordinary importance has been proven even in times to come. This is ‘Maad’ i.e. the Day of Resurrection and Accounting along with details are realities discussed in the Holy Quran. It carries so much importance that it draws our attention immediately. All of us endeavour to perform actions so that we are saved from the fire of Hell. Recitation of the verses concerning Maad and the traditions of Holy Prophet (s.a.w.a.) leave a profound impact on our activities, making us more focused. No Muslim can deny this despite the fact that the belief in Maad has no materialistic benefit and has not solved any long-standing problem afflicting the Muslim community. The same applies for Islamic beliefs in Tauheed and Prophethood.

It is evident from these examples that the importance of an Islamic belief cannot be benchmarked against its materialistic impact on Islamic society. Similarly, an event cannot be termed insignificant merely because it is historic.

There is much to learn from the early history of Islam. The manner of revelation of Quranic verses, cause of descent of certain verses, ethics of the Holy Prophet (s.a.w.a.) are all rooted in history. By ignoring history, we stand to forfeit the wonderful benefits of all these events.

After all, Hajj is nothing but a series of rituals to commemorate historical events related to Hazrat Ibrahim (a.s.) and his family hundreds of years before the advent of the Holy Prophet (s.a.w.a.). Can any Muslim deny the importance of Hajj and Ziyaarat? Millions are invested both by the pilgrims visiting the shrines in Makkah and Madinah and the caretakers of these shrines. Governments in many countries, including India, subsidize the Hajj. All this money and effort is invested only to commemorate an historic event that preceded Islam by hundreds of years. Which problem of the Muslim society has been resolved by Hajj? Wouldn’t it be more advisable to invest this time, effort and money in areas that have a tangible impact on Muslim society?

The answer to such baseless objections is that we should stop benchmarking the importance of an event by its impact on tangibles and materialistic gains. It has been noted several times in the Noble Quran and the Sunnah that Islam focuses on the afterlife and all our actions must be performed for the Hereafter regardless of whether we see any tangible benefits in the world.

The Celebration of Ghadeer

Whatever Shias accomplish or narrate pertaining to Ghadeer is based on this very philosophy. The Shias consider Ghadeer to be significant and regard it as esteemed and blessed because although Ghadeer is rooted in history, it has given Islam the critical belief of Imamate and Mastership, which is among the pillars of religion.

Did the Holy Prophet (s.a.w.a.) not introduce Ameerul Momineen Ali Ibn Abi Taalib (a.s.) at Ghadeer-e-Khummm as the Imam and the Master after him and did he not say ��”

“Ali b. Abi Talib is my brother, successor and the Imam after me… he enjoys mastership over your selves after Allah and His Messenger.” (Khutbah al-Ghadeer, 71; Al-Ehtejaaj, vol. 1, pg. 66; Behaarul Anwaar, vol. 37, pg. 201)

Undoubtedly, the Holy Prophet (s.a.w.a.) made this declaration on the day of Ghadeer. Ghadeer-e-Khumm is an event, the celebration of which instills the Mastership and love of Ameerul Momineen Ali b. Abi Talib (a.s.) in the hearts and minds of people. Just as the Prophethood of Holy Prophet (s.a.w.a.) is definite and conclusive, similarly, the incident of Ghadeer is also certain and irrefutable, the origin and source of which can be found in the books of history.

Does this reality and the special arrangement by the Holy Prophet (s.a.w.a.) not merit a special mention and an extraordinary commemoration? On divine command, the Holy Prophet (s.a.w.a.) appointed Ali b. Abi Talib (a.s.) as his successor and made his obedience obligatory upon every Arab, non-Arab, young, old, white and black. On the day of Ghadeer, Holy Prophet (s.a.w.a.) enforced the order and command of Ali (a.s.). He considered his enemies accursed and regarded his lovers as successful and having achieved salvation.

Ameerul Momineen Ali (a.s.) is a successor of the Holy Prophet (s.a.w.a.) even in the exegesis of the Holy Quran and is also a bearer of the Prophet’s knowledge. He is the leader of guidance and Allah’s wrath and curse is upon his enemy. These were some of the attributes of Ameerul Momineen (a.s.) which Holy Prophet (s.a.w.a.) had described to the people at length in the Sermon of Ghadeer.

Therefore, isn’t striving to achieve the recognition and knowledge about Ali (a.s.) and bringing people closer to his recognition equivalent to firmly establishing the foundation of belief in Islam and Holy Prophet (s.a.w.a.)? Once he is recognized and it is known that Ameerul Momineen Ali (a.s.) is the Imam and Master from the side of Allah, then shouldn’t the day when the last Prophet (s.a.w.a.) introduced him and completed his mission of guidance be celebrated with utmost pomp and splendour?

The Sermon of Ameerul Momineen (a.s.) regarding the celebration of Ghadeer

There are many traditions that have been narrated by the infallible Ahle Bait (a.s.) regarding the celebration of Ghadeer. Kindly pay attention to the excerpt from the Ghadeer Sermon of Ameerul Momineen (a.s.):

‘… May Allah have mercy on you! After the sermon, all of you should go to your respective houses and make arrangements for facilities and luxuries for your families, do good to your brothers and thank Allah for whatever good He has done to you. Offer gifts to each other out of the bounties of Allah just as Allah, the Almighty, has bestowed favors upon you and consider the reward of the goodness of this day to be on par with the past and future Eids. Doing good on this day, augurs well for an increase in wealth and affluence and a long life. On this day, manifesting love and compassion for each other will be the cause of Allah’s Grace and Kindness. On this day, spending on your family and brothers and greeting each other with delight is highly recommended.”

(Misbaah al-Mutahajjid by Sayyed Ibn Taawoos (r.a.), p. 757)

The aforementioned sermon also amply disproves the argument of those who believe that there are no material benefits of celebrating Eid-e-Ghadeer. What can be a greater material benefit than long life with wealth and affluence along with the acquisition of divine pleasure?

Accordingly, it is evident that celebrating Ghadeer is neither a foolish act nor can it be considered to be futile and fruitless. If, God forbid, we consider it to be futile and fruitless then, it will be tantamount to rendering as fruitless and futile Allah’s choice and Holy Prophet’s (s.a.w.a.) admonition to the Muslims.

Indeed, we celebrate Ghadeer under the light of the traditions of Ahle Bait (a.s.). This celebration, even if apparently devoid of any materialistic aspect, is certainly a means to attaining proximity to Allah, His Messenger (s.a.w.a.) and the Ahle Bait (a.s.).

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