Azadari; Mourning for Imam Hussain (as): Difference between revisions

As soon as the moon of [[Muharram|Muharam]] al-Haram appears, Nasibis express their outrage at mourning for Imam [[Hussain ibn Ali|Husayn]] and pledge to get mourning processions banned. These Nasibis in their websites dedicate pages to attack the Shi’a for being adherents of Bidah and produce their customary images of bloodletting to create outrage in the minds of unsuspecting Sunnis. The author in this chapter shows that the mourning and shedding of blood on the [[Day of Ashura]] by the [[Shiʿa|Shi’as]] is a protest against the oppression of [[Mu'awiya|Mu’awiyah]] and his descendants for their brutal treatment of the [[Ahl Al-Bayt|Ahl’ul bayt]] and the protests will continue till the Day of Judgement. In the following, he produces number of Sunni evidences to prove that different rituals related to mourning are not exclusive to the Shia.

This chapter examines human nature in recollecting the pain and suffering resulting from the hardships that have been experienced and discusses several replies to the question of whether it is permissible to mourn Imam Hussain every year or not.

In this chapter the author examines the distinguishes existing between the path of Husayn and that of [[Yazid|Yazeed]] by Azadari. He believes that if were not for this these mourning rituals, the distinction between the path of Hussein and Yazid would be lost. He also mentions the views of [[Imam Sajjad]] and [[Mohammad al-Baqir|Imam Baqir]] in this regard.

In this chapter, the author examines all aspects related to Azadari and its connection with patience and finally, he comes to the conclusion that according to Abdul Hamid Ghazzali in his esteemed work, Ihya ul Uloom Adeen, “[[Weeping]] for the dead is not against patience”.

This chapter examines the nature of wailing or weeping and shows the Islam’s opinion on this matter. Since a newborn child starts his life crying, wailing or weeping is the innate instinct of a human being and is not prohibited in any religion or creed of the world. The author gives examples of the basic cries of the elders in confirmation of the act of crying.  

In this chapter, the author introduces the situations in which the Shia wear black attire. He discusses what the meaning of wearing black clothes is according to the authentic Shia Hadith and the Shia scholars. Then he mentions that traditionally, the Shia wear black clothes in the month of Muharram. In fact, during this month, it is considered Mustahabb (highly recommended) to do so.

Since the subject of this chapter is one of the favorite areas of exploitation for the Nasibi and they enjoy making fun and insisting that these practices are against the Shari’ah, the author tries to prove Shia’s mourning rituals from the Qur’an such as crying, chest beating etc. He shows that no where in the Holy Qur’an has Matam been classified as Haraam. On the contrary, the stories of Prophets include examples of their mourning. As such, the permissibility of Matam is there in Qur’an but not its prohibition. Thus, an act, for which there is no restriction of any kind by Islamic Laws, becomes permissible.  

The Azadari of Imam Husayn is permissible and rewarding Islamicaly, ethically, culturally, traditionally, and is legitimate by every law and canon Thus faith in his Prophethood dictates, that Azadari on the calamities and hardships of his Ahl – e – Bait should be performed with all sincerity of faith and religious zeal.

''Whosoever weeps and cries for Husayn, we shall take them by their hand and lead them into the Garden of Paradise.''