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All Maraje support Azadari
& consider it to be a corner stone of True
Islam .Some anti-Islam ,internal and external forces present the Fatawa
(verdicts) and opinions of Maraje Uzzam with
distortion and tempering which is a severe
deeni, literary and moral breach of trust.
- Ayatullah Al Uzma
Haaj Syed Abul Qasim Moosavi Al Khoie
"performing
azadari-e-Imam Hussain (AS) is a part &
portion of His (AS) mission because declaring
the zulm (oppression) of zalim (oppressor) and
mazloomiyat of mazloom (oppressed) is exactly
the Deen."
- Ayatullah Al Uzma Roohullah
Khominis' will "life of nation lies in
Azadari. Hazrat Imam Hussain(AS) granted
salvation to Islam, and protected its eminence
from being trampled by kissing martyrdom. So
holding majalis-e-aza to commemorate Hazrat Imam
Hussain (AS)'s martyrdom is a source of
everlastingness and immortality of Islam. Those
who oppose these majalis, oppose Islam. They are
totally unaware of Islam's reality. It is
Azadari-e-Syed-ush- Shuhada (AS), which has
given protection to Islam till today. Seena zani
(beating chest), nohay, lamentation and cries
are the very secrets of our success."
...
"Those who
object to Azadari do not know that when one
weeps for Imam Hussain (as) ,he pledges to keep
the mission alive.Our Youth have been told that
you are a nation of weepers , those who tell
them this are in fact very much frightened by
our tears.The tears roll down our cheeks for the
oppressed & suppressed , each droplet being a
challlenge to the tyrant. We must keep this up ,
for this is one of the signs of faith.Let no one
in the name of modern thinking and
intellectualism decieve you into believing that
weeping and mourning over the tragedy of Kerbala
is useless. "- Will of Ayatullah Khomeini
(is)
- Ustad-Ul-Fuqaha Wal
Mujtahiddeen Ayatullah Al Uzma Muhammad Hussain
Al Gharvi An Na'eni, former chancellor
Hoza-e-Ilmiya, Najaf-e-Ashraf, Iraq.
People of Basra
asked Ustaad ul Fuqaha Ayatullah Al Uzma
Muhammad Hussain Na'ini many questions about
Sha'a'ir-e-Azadari. The most important question
of those was concerning zanjeer zani and quma
zani. Ayatullah Na'ini first explained the
greatness and importance of Azadari in these
words:
"The coming out of Azadari
processions on roads and paths in
Ashra-e-Aashoor (ten days) and on other similar
occasions is from among those amoor, in the
legality of which there is no doubt. Rather this
is the most evident source and most prominent
inclination from among the mazahir of
Azadari-e-Mazloom. It is the easiest way for the
promotion of Imam Hussain's mission and Deen's
completion."
Afterwards he answered the
query about Quma zani and zanjeer zani, which is
as under:
"(To commemorate Hazrat Imam
Hussain A.S.) There is no ambiguity in slapping
the face and beating the chest to this extent
that they (face and chest) become red or black
but also to perform zanjeer zani on the
shoulders and back is legal. But if the blood
appears or comes out due to slapping and
beating, it's also lawful and right. As far as
taking the blood out from forehead with swords
etc is concerned, its legality is aqwa with the
condition of being saved from harm and just to
take the blood out from forehead with out
causing harm to bone that is not harmful
habitually. Because those who know how to use
these (zanjeer, quma and sword) use it in such a
manner which doesn't cause harm to the bone. If
at the time of taking the blood out he is sure
of being safe from harm and by chance gets harm
then it will be like that person who performs
ablution or takes bath instead of performing dry
ablution (tayammam) for he thinks that water
will not harmful for him or a person who keeps
fast considering himself healthy and that
keeping fast will not harm him, but afterwards
water or fast appears to be harmful for him,
this will not be Haraam. As a precautionary
measure, only those perform it who could. And
those, who being subdued with the love and grief
of Ghareeb-e-Karbala could not know that where
the zanjeer and sword is hitting, should avoid.
[bMay Allah give them firmness with qoal
issaabit in this world and the hereafter."
- Ayatullah Abdullah
Majeed Faqeehi Barojurdi
All
marasim-e-aza are from among the sha'a'ir Allah
(signs of Allah). And to respect sha'a'ir Allah
is piety."
- Ayatullah Syed
Muhammad Ali Kazmaini Barojurdi"Marasim-e-Aza
(azadari rites) are not only mustahab
(desirable) rather they are obligatory."
- Ayatullah Al Musleh
Al Sheikh Muhammad Hussain Aal Kashif Ul Ghita "By God, azadari
is the gate of ample blessings of Allah, and the
boat of salvation (kashti-e-najat) which
protects from every destruction and trouble. Who
is he and what sort of power is that, which
could shut this open gate of Divine blessings
and intercept this great mean & source,
which leads towards Allah"
- Ayatullah Al Uzma
Syed Mohsin Tabatabae Hakeem "performing
azadari is a source of connection with the
Guides of deen, of verdure and fertility of
emaan, elevation and magnificence of deen and
expression of Sha'a'ir-e-Deen (signs of
religion). If these amoor-e-azadari
(majalis-e-aza, mourning, azadari processions,
matam, zanjeer zani and quma zani etc) are not
to be performed, irreligiousness would get
popularization".
- Ayatullah Al Uzma
Gulpaigani "Due
to the blessings of Azadari, people get
awareness of their rights. It is a source, by
dint of which mission of Hazrat Imam Hussain
(AS) and the aim of Risaalat (prophet hood) is
being revived. In fact Azadari is Deen
(religion). The pure and sinless Aaimmah (AS)
had said: "perform Azadari-e-Imam Hussain(AS) to
stand against tyranny and despotism". This is
Azadari which gave birth to the biggest
revolutions, shaked the basis of palaces of
tyranny of Umayyad rule, redressed the grievance
of oppressed and rooted out the oppressor."
- Ayatullah Al Uzma
Mamqani "These
are the rites of Azadari, by virtue of which
thousands of misled have become righteous."
- Ayatullah Al Uzma
Haaj Syed Mohammad Haadi Meelani " Azadari and
its rites only are the most important means of
promotion and thrive ness of deen. Which one is
that pen which could duly and properly write
down the supremacy, praise, virtues and the
effects of His (AS) qayaam? Khandaan-e-Ismat-o-
Taharat is a divine sign from among the divine
signs and Imam Hussain (AS) is the mazloom son
of that mazloom father that no one is there to
take their qisas but Allah."
- Ayatullah Al Uzma
Syed Abdullah Sherazi " Rites of Azadari of Ahle-Bayt-e-Ismat-
o-Taharat (AS) are from among the most important
sha'air-e-deeniya (signs of deen) and are the
excellent and most prominent deeds which will
provide ground for more and more reward in
Akhira (the hereafter). These lead the whole
Muslim nation in general and shia nation in
particular towards the achievement of great
success and creation of revolutions."
- Ayatullah Al Haaj
Syed Abdul Aala Sabzwari " The respect,
promotion and eternity of sha'air-e-Hussainiyat
(Hussaini signs) is from among the most powerful
and important means of liberation because Rites
of Azadari are from sha'air Allah (signs of
Allah)"
- Ayatullah Syed Mirza
Al Khurasaani Al Ha'eri "Performing Azadari-e-Imam Hussain
(AS)----all of this is from the desired sources
of nearness to Allah, a great success and
eternal reward in this world and the hereafter,
and whatever has been said or written against
it, it is nothing but venom spitting of Ummayad
and enmity of marvanis. Revival of sha'air's
(signs) respect is the promotion of Islam,
presevation of Islamic signs and manifestation
of Islamic lights."
- Ayatullah Syed
Muhammad Jawad Tabatabai Tabrezi "Azadari Rites
of Hazrat Imam Hussain Ibn-e-Ali (AS) in
whatever manner they are, all are the more
effective means for Islam's greatness,
magnificence and protection. For that very
reason enemies of Islam are making ambush but
they are not able to snatch this great dawat
(invitation) from the people."
- Ayatullah Al Uzma
Muhammad Bin Al Mehdi Hussaini Sherazi "Azadari of Imam
Hussain (AS) is the very base of our religion
and we want to protect Islam through it. Azadari
rites are the sources of salvation for weak and
helpless people from tyrant rulers. In whatever
manner, sha'air-e-Hussaini are, they are
superior and source of sawaab (reward)"
- Ayatullah Ali Al
Hussain Al Asfahani Al Faani "We consider
matam and sha'air-e- Hussainia the nearest means
for nearness to Allah Almighty and reaching
towards Rasool (peace of Allah be upon him and
his progeny) and Aaimmah Huda (AS) because
through it mission of these sinless guides get
revived. Thrive ness of divine message and
promotion of Ahkaam-e-sharia is the fruit of
performing Sha'air-e-Hussaini. It creates unity
and harmony in the ranks. I consider these
sha'air a reply to istaghasa-e-Imam-e- Mazloom
(AS)"
- Ayatullah Al-Uzma
Aqae Al Haaj Syed Muhammad Sadiq Roohaani "Azadari is an
effective weapon against oppression. Azadari
processions are a source from among the Hussaini
sources and a gate from among the gates of
Heaven (Jannat). Qayaam of Syed-ush-shuhada (AS)
and His sacred sacrifices happened to be the
source of religion's revival after its
destruction .if it was not being done then their
would be nothing remained of Islam but its name
and of Quran but just a written thing."
- Ayatullah Sheikh
Muhammad Raza Tibsi Nahfi ll rites of azadari are
religious signs (sha'a'ir), and to respect
sha'a'ir Allah is a sign of piety of
hearts."
- Ayatullah Syed
Muhammad Waheedi Tabrezi "It should not
be hidden that in praising Hazrat Imam Hussain
(AS), describing the factors of His Qayaam
(coming out), lamenting over His (AS)
sufferings, and in holding majalis such a great
reward lies that the tongue and pen are unable
to describe it. To respect the Azadari rites is
a religious want and a source of reward. Weak
and helpless of the world could be get freed by
virtue of these azadari rites."
- Ayatullah Al Uzma
Sheikh Muhammad Hussain Gharvi Asfahani "Why these
Azadari rites would not be the source of reward,
hence just Azadari-e- Mazloom-e-Karbala (AS) and
its rites have been the only and only source of
unity of the nation, propagation of religion and
promotion of Kalma-e-Haq in the past, present
and will be in future."
- Ayatullah Hasan
Qummi Tabatabae "Majalis-e-Azadari are the only source
which gathers the people on a platform and make
them aware of religious teachings."
- Ayatullah Al Uzma
Syed Asad Ullah Moosavi Dazfoli "Azadari rites
cause honour, dignity and respect. They are
national sign and from among those important
Sha'a'ir, Aaimmah (AS) had again and again
advised for. Mission-e-Masumeen (AS) is alive
due to these azadari rites, and lesson of
qayaam-e- haq against Baatil lies in it. In fact
maraasim-e-aza (azadari rites) is Maktab-e- hle
Bayt (AS)."
- Ayatullah Aaqae Raza
Madni Kashani "The topmost objective of Hazrat Imam
Hussain (AS) was the protection and prosperity
of Islam. So performing Azadari is from among
the most important wajibaat."
- Ayatullah Hashim
Aamli "Azadari
rites and description of sufferings of Hazrat
Imam Hussain (AS) has an effective role and
contribution in the existence of Islam in
general, and of Mazhab-e-Haqqa Isna Ashari, in
particular."
- Ayatullah Sheikh
Murtaza Mutahheri "Azadari rites (majalis-e-aza, mourning,
azadari processions, matam, zanjeer zani quma
zani etc) are a basic movement and a collective
Elaan-e-Jehad. A single tear being flown in
commemoration of Hazrat Imam Hussain (AS)'s
martyrdom, is also a Jehad (holy war)."
- Ayatullah Al Uzma Al
Sheikh Muhammad Ali Iraqi "The most
important result which is being obtained from
Azadari is that: the listener feels that the
blood which was caused to shed wrongfully, was
the most sacred blood, and Ahle Bayte Ismat-o-
Taharat (AS) were those holiest persons who were
chained."
- Ayatullah Syed
Karamat Ullah Hussaini "Enemies of Islam also are aware of the
advantage of azadari rites and majalis-e-aza.
For the development of an Elevated Goal, the
elimination of Imperialism, the eradication of
satanic powers and the establishment of
Universal Islamic Rule, the protection of
Azadari is very much necessary."
- Ayatullah Al Uzma
Aaqae Syed Shahab Ud Din Mar'ashi "Qayaam of
Hazrat Imam Hussain (AS) is the Divine Qayaam.
Ummat had crossed the limits of oppression and
cruelties over Him (AS). So amoor-e-azadari
(holding majalis, description of sufferings of
Hazrat Imam Hussain (AS), beating chest, zanjeer
zani, quma zani etc) should be performed as in
the past. Rather to perform these amoor in the
present day world is from among the
zarooriyaat-e-deeniya and a source of
enhancement in reward."
- Ayatullah Syed
Murtaza Pasandeeda Khomenie "To observe the
azadari days of Aaimmah-e-Ahle Bayt (AS) is
compulsory and obligatory, and to leave them out
is against the masaleh of ummah."
- Ayatullah Syed Kazim
Mar'ashi "Arrangements of azadari rites, which is
a source of success and blessings in this world
and the hereafter is obligatory."
- Ayatullah Sheikh Ali
Ghazi Shahroodi "Azadari-e-Ghareeb-e-Karbala (AS) is a
worship from among the divine worships. Munkar
of azadari and its rites is in fact a munkar of
zaroorat-e-mazhabi (religious necessity)."
- Ayatullah Murtaza
Askari "To
perform marasim-e-aza is a source of sawab
(reward) and all rites of azadari are the
promotion of sha'a'ir-e-deeniya (religious
signs)."
- Ayatullah Syed Taqi
Tabatabai Qummi "By virtue of performing azadari, reward
and Allah's pleasure is being achieved. Azadari
rites are sha'a'ir-e-deeniya and
Maktab-e-Syed-Ul-Mursaleen (peace of Allah be
upon Him and His Aal)."
- Ayatullah Syed Mehdi
Mar'ashi "Azadari of Syed-e-Konain (lord of two
worlds) is a kind of angelic lights. It has
been, and will remain a source of integrity of
shia school of thought, development of
deen-e-mubeen, promotion of commands of Khatim
ul Anbia(peace of Allah be upon him and his
progeny), propagation of mazhab-e-jafariya in
the Islamic world, establishment of justice and
equity, opposition of tyranny and oppression,
and annihilation of oppressor."
- Ayatullah Nasir
Makaram Sherazi "Azadari of pashwa'e Hurriyyat (guide of
freedom), Salaar-e-Qafla (leader of the
caravan), Talib-e-Shahadat (desirous of
martyrdom) Hazrat Imam Hussain (AS) and his
companions who sacrificed each and every thing
in the battle of Haq and Baatil in Karbala and
preferred the red death of martyrdom than the
black and dark life of disgrace, is a duty from
among the duties of muslim ummah."
- Ayatullah Al Uzma
Syed Muhammad Raza Barojurdi "Azadari with
all its kinds, is a source of development of
sacred deen, Islam .The people who do not give
importance to Azadari-e-Imam Hussain (AS) and
Ahle- Bayt(AS) ,their Emaan (faith/belief) is
declining."
- Ayatullah Syed
Muhammad Mehdi Moosavi Khalkhali "Performing the
rites of Azadari is the respect of sha'air Allah
and revival of Aaimmah Ahle Bayt (AS)'s sacred
mission. To commemorate Aaimmah Ahle Bayt (AS)
whether it is under the title of Azadari or
lamentation, is the life of religion and hatred
to oppression .The effects of majalis-e-aza in
the existence of Islam are evident till today."
- Ayatullah Aaqa'e
Haaj Sheikh Jawad Tabrezi "Azadari of
Aal-e-Muhammad (progeny of Hazrat Muhammad
PBUH&His Aal) is from among the mustahab
aamal (desireable deeds). These are the best
means to promote Islam and to give public,
awareness with the facts and realities of
Islamic history."
- Ayatullah Syed
Hassan Moosavi Khadmi Asfahani, Principal
Hoza-e-Ilmiya, Asfahaan "Azadari of Hazrat Imam Hussain (AS) is
the most important of sha'a'ir-e-deeniya.
Wonderful reward has been promised for azadari
because shahadat-e-Imam mazloom (AS) is a
maktab-e-fikr and a lesson."
- Hujjatul Islam Wal
Muslemeen Syed Murtaza Feroze Abadi "Whoever raise a
question or argue about istehbaab of
azadari-e-Imam Hussain (AS) in the present day
world, do it understand that there's something
wrong with his deen, lineage and nobility or he
has lost his head and gone mad."
- Ayatullah Muhammad
Fazil, Hoza-e- Ilmiya, Qumm "All azadari
rites are the protectors of sacred qayaam of
Imam-e-Mazloom (AS). The first and last
objective of Imam Hussain (AS)'s qayaam (coming
out) was only the revival of Islam .as just as
the foundation of Islamic revolution of Iran is
under obligation to azadari rites, in the same
manner the development and promotion of this
revolution will be achieved through azadari and
rites of azadari."
- Ayatullah Jafer
Subhani Tabrezi, Qumm Al Muqaddisa "Azadari-e-Imam
Hussain (AS) is one of those Islamic
mustahabbat, which have been emphasized by our
guides and leaders of religion. Rites of azadari
are the protector of the goal of Imam-e-mazloom
(AS), the goal which is the creator of
revolutions."
- Ayatullah Muhammad
Karmi "Marasim-e-Azadari, being performed in
connection with the great sacrifices of Hazrat
Imam Hussain (AS), are sha'a'ir Allah and
obligatory in every period and at every place.
Publicizing the mazloomiyat-e- Imam (AS) to this
extent that Arsh-e- Iqtadaar (throne) of
disobedient and headstrong be shaken and
trembled, is extremely necessary."
- Ayatullah Muslim
Malkooti Saraabi "Azadari of Hazrat Imam Hussain (AS)
which is one of great sha'a'ir-e-mazhabia, has
become a particular sign of Mazhab-e- Haqqa. It
would not be improper and wrong to say that the
existence of shia maslak without any change and
modification up till now, and the protection of
Usool and Faru, are under obligation to these
Marasim-e-Aza (azadari rites) and
Azadari-e-Ghareeb-e- Karbala (AS)."
- Ayatullah Hussain
Noori, Qumm Al Muqaddisa "Azadari rites
are commendable and praiseworthy rather a source
of reward. It is necessary for the whole Muslim
ummah not only to observe this bloody incident
of Aashoor every year but refresh it every
moment so that the weak and have nots of this
Maktab-e-Fikr be embraced with the freedom of
fikr-o-amal (thinking and deed)."
- Ayatullah Murtaza
Ha'eri Yazdi "Lamentation over Ghareeb-e-Karbala (AS)
is from zarooriyaat-e-mazhab (requisites of deen)."
- Ayatullah Mustafa
Etamaadi "Azadari of Syed-ush-Shuhada (AS) is a
true path and divine fountainhead of bounty. Its
legality is quite clear, evident and unambiguous
in any form and condition. Protection of this
heavenly reality is obligatory."
- Ayatullah Muhammad
Taqi Jaffery Tabrezi "Azadari and Marasim-e-Azadari is a voice
of expression of hearty feelings. Hussaini days
have been the jhoomar (beauty) of history's
forehead in the name of defending the honour of
Islam."
- Ayatullah Syed Mehdi
Lajwardi "Those
who taunt Azadari-e-Imam Hussain (AS) are living
in the heaven of fools. They are the enemies of
deen and shariat and are wearing the tauq of
curse of the true guides of Quran and Deen-e-Haq."
- Ayatullah Mustafa
Noori Ardbeli "Hazrat Imam Hussain (AS) is a standard
bearer of freedom of thought, rather a divine
representative and from Ashaab-e-Kisa (peace of
Allah be upon them), in respect of whom
Aaya-e-Tatheer was revealed. Beams of Hazrat
Imam Hussain (AS)'s qayaam are a lesson for
whole Islamic world. Whole world should find out
its way in the light of these beams and rays."
- Ayatullah Aaqae
Sheikh Abu Talib Tajleel "Azadari of
Hazrat Imam Hussain (AS) is the very foundation
of shia school of thought as well as honour of
sha'a'ir Allah. To hold majalis-e-aza and lament
over His (AS)'s great sufferings reflects the
love with The Holy Prophet (peace of Allah be
upon Him& His Aal)."
- Ayatullah Aaqae Haaj
Syed Hussain Moosavi Karmaani
All
effectiveness of karbala is due to the name of
Hazrat Imam Hussain (AS) and it is
Qayaam-e-Hussaini which gave life to deen. To
hold majalis-e-aza and perform marasim- e-aza is
the most important amar from among the
amoor-e-deen."
- Ayatullah Mohsin
Haram Panahi, Qumm Al Muqaddisa "Aza-e- (to
mourn) Hazrat Imam Hussain (AS) is the respect
of sha'a'ir (signs), the revival of deen and the
promotion of shariat."
- Ayatullah Abbas
Mahfoozi Gilani "Majalis-e-Aza are the revival of
Mission-e-Aal-e-Muhammad (peace of Allah be upon
Them). These are the majalis which have been
giving us protection since centuries."
- Agha Syed Hamid Ali
Shah Moosavi, Chief Of Tehreek
Nafaz-e-Fiqh-e-Jafariya Pakistan To commemorate
Hazrat Imam Hussain Ibne Abi Talib (AS), who was
The Representative of Khasaan-e-Khuda, The
Successor of Anbia (AS), and The Protector of
deen-o-shariat, is the declaration of success of
Mohaz-e-Tauheed, challenge of Jehad to
polytheism, infidelity, oppression, tyranny,
despotism and barbarity, the revival of
dawat-e-Tauheed-o-Risaalat-o-Walayat. His
objective was universal and high in character
restoring supremacy of religion, respect of the
humanity, preaching and protecting the message
of Tauheed-o- Risaalat and walayat. Karbala is
the central point of all movements in action for
achievement of independence all around the
world. Karbala is the name of giving priority to
honourable death over life in humiliation. Islam
is an expression of Hussainiyyat while
Hussainiyyat that in fact is the message of
death for evil forces, is commensurate with
Azadari. Azadari is a universal protest of
oppressed against oppression. Azadari is our
jugular vein; it is the soul of all Ibadaat
(worships) while zanjeer zani and quma zani are
the soul of Azadari. Any one, who will collide
with the strong rock of Azadari, will become
unidentified."
Azadari 40 Hadith click here
Q&A on Azadari by
Syed Saeed Akhtar RIzvi
Q98:
MOURNING FOR THE MARTYRS OF KARBALA
On
Ashura day (12/5/1965) an article of mine
was published in the Standard
Tanzania,D'Salaam, on the tragedy of Karbala.
Mr. A. Robley of Arusha (a Qadiani) in a
letter to editor protested that mourning for
the dead was against the teaching of Islam.
I sent a short reply and invited him to seek
enlightenment by private correspondence.
When he wrote a letter to me, I advised him
to see Haji Ali Mohammad Jaffer Sheriff (Arusha)
for detailed reply. After being shown the
references etc. on this subject, he asked
Haji Ali that the references should be given
to him in writing. Hence the following
letter, to which no reply was ever received.
This letter is published now because it
answers many questions often put before us:
A. Please refer to your conversation
with Haji Ali about mourning of Martyrs of
Karbala and your request that it should be
recorded in writing.
First of all, let me emphasize that your
whole approach to this matter is wrong.
You are labouring under the presumption
that everything to be lawful should be
expressly allowed in Sheriat, while the
dictum accepted in all the sects of Islam
is that everything is lawful unless it is
expressly forbidden. We cannot declare an
act unlawful just on the ground that it
was invented after the Prophet. Otherwise
we shall have to bum all the books of
traditions, commentaries of Qur'an, Fiqah
of Imams Abu Hanifa, Shafii, Malik and Ibn
Hanbal. Not only this, but we shall have
to think whether it is not haram to have
the Qur'an in our houses which has been
divided in thirty parts and its alphabets
marked by dots, and pronunciations made
clear by adding fat'ha, kasra, and Dhamma
etc. Again, we shall have to ponder
whether it was lawful for the First Caliph
and Third Caliph to unify the different
qira'ats of Qur'an which were prevalent
among the Companions of the Prophet.
Then we note that the Prophet never used
paper notes in place of coins. Is it not
haram to use currency notes for charity,
building Mosques and other good deeds? It
is alleged, though we say it is wrong,
that the Prophet did not appoint anybody
as his successor, and it is known that he
never entrusted this duty to anybody else.
What will be the legal status of those
Khulafa who were elected by people to
carry on the work of Prophet after the
death of the Prophet?
I may here quote the universally accepted
traditions of the Prophet that
"Everything is allowed until it is
forbidden" and "all things are
allowed so long as you do not get any law
for or against it" These traditions
are accepted by Sunnis and Shias alike.
But, of course, you are neither Sunni nor
Shia; and you are not bound to accept
anything recorded in their books. But,
then, you have also no right to interfere
in the internal matters of these Muslim
sects.
Sheikh Islam, Allama Ibn Hajarul Asqalani,
in his Sharh of Sahih Bukhari (Babul
Iqtadae-bisunanirrasul) says: "Almost
all Muslims divide Bid'at in five kinds
(1) Wajib Bid'at, viz arranging Qur'an and
preparing of Ilmul-Kalam against atheists
and wrong religions and sects; (2) Sunnat
Bid'at, e.g. writing books of religion,
establishing Madressas and Musafirkhanas
(3) Mubah Bid'at, e.g. different kinds of
dishes of food (4) Makruh Bid'at, e.g.
using good clothes and food so long as it
does not reach the boundary of 'Israf'
(extravagance); and (5) Haram Bid'at, e.g.
revolt against Imam and everything which
is against the Sheriat and about which
there is established proof of its being
haram." Imam Shafii also has said,
which has been recorded by Allama Asqalani
in the same book 'Sharhe Sahih Bukhari',
that 'Bid'at is of two kinds (a) Mahmudah
(praiseworthy) and (b) Mudhmumah
(Condemned); what is in accordance with
Sunnat is Mahmudah and whatever is against
Sunnat is Madhmumah".
You see that it is not enough to say that
such and such thing was not in the days of
the Prophet and then declare that it is
unlawful, because there are some
innovations which are Wajib, Sunnat, Mubah
and Makruhand all these are lawful and
Halal.
And, of course, there are some haram
Bid'ats and we have to guard against every
Bid'at of this type. One example of such
Bid'at may be found in the traditions:
"Whosoever innovates something and
calls others to it or establishes a
religion, certainly he goes out of
Islam." I wonder what will be your
reaction to this tradition and for such a
Bid'at, because you have chosen to follow
a religion which was invented 1300 years
after the Prophet of Islam!
Still it is not my intention to leave you
in darkness, and, therefore, I want to
make it clear that actually mourning for
Martyrs is not 'Bid'at (innovation) at
all. Every history of Islam records that
when the Prophet came to the corpse of his
uncle, Hamza, he cried loudly and fainted.
When he recovered from the faint, he again
began crying and calling 'Hamza, O Hamza;
O Uncle of the Prophet of God, O Defender
of the Prophet; O Hamza, Lion of Allah and
the Prophet'. It is called 'Nauha' in
Arabic language. Not only this, but when
the Prophet came back to Medina, he heard
crying voices from every house of Medina
for the Martyrs. Prophet did not forbid
it. On the contrary, he sadly said,
"But there are no women to weep for
Hamza." People of Medina hurried back
to their houses and asked their womenfolk
to go to the house of Hamza and weep and
cry for him. When the Prophet heard their
crying voices and was told that they were
weeping for Hamza, the Prophet was so
happy that he said, "May Allah be
pleased with you, with your children, and
with the children of your children."
Waqidi, in his history, records that after
his incident, it became an established
practice at Medina that whenever there was
a death, the women cried first for Hamza
and then for their dead relative.
I think you will now be satisfied that the
practice of mourning for martyrs was
established by Prophet himself, and the
practice for mourning over Hamza was
started in 3rd year of Hijra and the
Prophet died in 11 A.H. and there is no
record that he ever expressed his dislike
against this practice. This is the answer
to your query about mourning year after
year.
So far as the particular case of imam
Husain is concerned, I would like to quote
some traditions and ayats to enlighten
you:-
1. God says in Qur'an about Pharaoh and
his army "neither the sky nor the
earth wept for them and they were not
given chance " (Ad-Dukhan).
Imam Muslim records in Tafsir of this Ayat,
"When Husain was martyred, the Sky as
well as the Earth wept on him and weepinq
of the sky is its being red." (Sahih
Muslim).
2. Some 50 years before the event of
Karbala, the Prophet wept when he was told
by the Angel that Husain would be killed
by the army of Yezid in Karbala. Then
Gabriel
asked, "O Prophet of God, do you want
me to give you some earth from his place
of martyrdom?" The Prophet
said,"Yes". Gabriel gave a
handful of earth of Karbala
and the Prophet began weeping
uncontrollably. This tradition is recorded
in Mishkat,Musnad Ahmed bin Hanbal, As-Sawaiqul-Muhriqa
of Allama Ibn Hajar Makki and
Sirrul Alamin of Imam Ghazali; and has
been narrated by Imam Sha'abi, Imam
Baihaqi, Imam Hakim and scroes of other
traditionalists. The Prophet gave that
earth to his wife, Ummul Mu'mineen, Umme
Salma, and told her, "When you see
this earth turned into blood, know that
Husain has been martyred."
3. On the 10th Muharram, 61 A.H., Umme
Salma was asleep in the afternoon when she
saw the Prophet in her dream: He stood in
tragic condition and his hair was
dusty and disarranged and in his hand was
a bottle full of blood. Umme Salma asked
what it was. The Prophet said, "This
is the blood of Husain and his
companions. I was collecting it since this
morning." Umme Salma woke up and ran
towards the bottle which contained the
earth of Karbala and saw red blood flowing
from it. Then she cried and called her
relatives and started mourning for
Husain.This tradition is in Musnad of Imam
Ahmed bin Hanbal, As-Sawaiqul-Muhriqa,
Mishkatul Masabih, Tirmidhi and other
books.
4. Sheikh Abdul Qadir Jilani writes in his
book "Ghunyatut-Talebeen", Vol.
II page 62; "70,000 angels came on
the grave of Husain bin Ali after his
martyrdom
and they are weeping on him and will
remain weeping upto the Day of
Judgment."
5.
Matam (Beating of chests and Face): It is
recorded in Madarij-un-Nubuwwat (Vol. II,
page 163) that when Shaitan announced a lie
that the Prophet was killed (in
the Battle of Uhud), the Hashimite women,
including the Lady of Paradise - Fatima
Zahra (a.s.) - came out weeping, beating
their chests and faces.
The same book also records that after the
death of Prophet, some of the companions
wept and cried so much that they lost their
eyesight. This is also
recorded in "Kitab Mathabata-Bis-Sunnah".
(Page 119).
6.
When the Second Caliph was informed of the
death of ibne Muqrim, he put his hand to his
head and cried. (Iqdul-Farid, Vol. II, page
4).
7. When Imam Zainul Abedeen came back from
Damascus, and people of Madina were informed
that the family of the Prophet was outside
Medina, the Madinites
rushed to meet them and they were weeping,
beating their heads, chests and faces.It
should be mentioned that the practice of
Madinites is one of basic laws in some
sects of Ahlus-Sunna.
Actually, the notion that mourning on Husain
and his companions or weeping, crying,
beating of chests, etc. is unlawful, is
based on misinformation. People are misled
by a tradition of Abdullah bin Umar, in
which he alleges that the Prophet said that
"dead man is punished if people weep
for him." But wherever this tradition
is recorded its correction and contradition
by Ummul Mu'mineen, Ayesha is also recorded.
When she was told of this alleged reporting
of Abdullah bin Umar, she said that
"May God forgive him, he did not tell
wrong (intentionally) but he has forgotten
or is mistaken. The fact is that the Prophet
passed by a cropse of a Jewess and people
were crying for her. The Prophet said that
they are weeping over her while she is
punished."
You see the difference. The Prophet did not
say that dead man is junished because of the
action of weeping of people, and he could
not have said it because Qur'an says, "Nobodywill
carry weight of others", and it would
be a gross injustice to punish the dead man
for the action of he living relatives. What
the Prophet meant was that a kafir cannot
gain anything through the weeping of his
relatives. Unfortunatley, misunderstanding
of Abdullah bin Umar gave a chance to
mischief mongers to make a stand against the
family of the Prophet, and against the
natural human feelings.What makes me wonder
is the fact that they do not pay any heed to
he correction by
Ummul Mu'meneen Ayesha which is recorded
side by side in every book of tradition.
Does it not show that these people who raise
objection against the mourning of Imam
Husain, do not want to seek the truth. They
just want to further their own interest at
the cost of Islamic truth.
Of course, there may be some excesses in
some places in the customs of mourning but
it does not justify an all-out attack upon
the basic principles of Islamic mourning.
These are only a few of the traditions of
the Prophet regarding propriety of mourning
on Husain. As you have asked to know custom
and rulings of our Imams, I would like to
quote here a few of the traditions of our
Imams. Even now it is not necessary to quote
from our own books because so many Sunni
scholars believe in this cause and they have
given those narrations in their own books.
(a) Mulla Ali Qari writes in his book "Sharhul
Mishkat" Vol. V,page 604, that Imam
Hasan (our second Imam and fifth Caliph of
Sunnis) said, "Whosoever sheds one
drop
of tear from his eyes concerning us,Allah
ta'ala will give him Jannat." Same
tradition is recorded in "Yanabiul
Mawaddah" (page 153). (b) Majlises
(gatherings to hear about events of Karbala)
were established just after Karbala by our
fourth Imam, Ali Ibn Husain ZainulAbedeen
(as.) and was developed by our Sixth Imam
Ja'far Sadiq (a.s.) and our eighth Imam, Ali
bin Musa Ridha(a.s.).
Q99. BEATING THE CHEST
Could you please put more light on the
question of 'Matam' (i.e. beating of chest
and taking out the blood) in Muharram?
A. According to the Fatwa of Agha-e-Khoui,
it is allowed if it does not do harm to
the health of a person and is done within
the limits of sheriat, i.e. Namaz and
other Wajib things are not sacrificed for
Matam.
Q100: KISSING THE SHABIH'S
Are we allowed to kiss the "Julus'
which we take out in Muharram? After all
they are made out of our own imagination
A. I do not understand what you mean by
'kissing the Julus'. 'Julus' in Urdu means
procession. How do you kiss a procession?
If you mean 'Tazaia', 'Alam' and other
such symbols, then the answer is 'yes'.
The respect shown to these things is not
for the paper, cloth or wood. It is for
original tomb or Alam whose symbol or copy
these things are.
Q102: MOURNING AND CHANCES OF "SHIFA'AT"?
Are there any better chances of Shifaat
(Intercession) for the mourners of the
heroes of Karbala? Is it only Mourning'
which entitles one to Shifa'at or Mourning
and following Islam?
A. Mourning on the tragedy of Karbala
depends upon the true love of Ahlul-Bait (a.s.).
And the true love of Ahlul-Bait is bound
to lead a man on right path, i.e.,
following the path of Ahlul-Bait (a.s.).
Suppose someone asks you "Is it true
that an apple a day keeps the doctor
away?" And you say: "Yes".
Then he says: "Will it keep the
doctor away even if one starved himself
and did not takeany food except that one
apple a day? And you say: "No".
And then he retorts: "It means that
the apple does not give us any strength at
all and that proverb is absolutely
wrong".
What
will you say to such a man? The same is the
position of your question.
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Question:My
question is that, what is the actual wording of
the ruling of Grand Ayatullah Syed Ali
Hussani Seestani (may he live long), on the
issue of"Zanjeer Ma'tam"?
Answer:Ayatullah
Seestani permits zanjeer matam provided there is
no fear of loss of life or causing
irreversible injury to any
limb. On top of the list of
Merjas I provide in my previous email here are
some more Ulamaes who allow it.
2.
The following Ulama are few of those who have
allowed zanjeer zani:-Mirza Husein
Na'ini -Agha Ziyauddin Iraqi-Agha
Muhsin al-Hakim -Agha Abul Qasim al-Khui (ref: http://www.al-islam1.org/organizations/AalimNetwork/msg00165.html
)
- Ayat.
Gulpaygani and- Ayat. Araki allow the
ritual of self-flagellation so long as there
is no fear of loss of life or causing injury
to any organ of the body http://www.al-islam1.org/organizations/AalimNetwork/msg00034.html
Translation of QA paper in urdu handed
over by Aytullah Bashir Najafi office in dec 07
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.
Q) During
majalis of Imam Husayn(a) some orators recite traditions
about which we do not know whether they are true or
fabricated, while others are definitely fabricated. Is it
allowed to attend such majalis?
A) Bismihi Ta’ala. It is a major sin to recite and
hear(while declaring them to be true) those traditions about
which one is sure that they are fabricated. If attending
such a majlis amounts to the acceptance and spreading the
fame of such a false tradition reciter, it not allowed to
attend such a majlis. Let it be clear that attributing false
traditions to the Aimma violated their rights. It is the
duty of every mo’min to refrain from such acts. Wallaho alam
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