Azadari; Mourning for Imam Hussain (as): Difference between revisions
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=== Chapter One: Introduction === | === Chapter One: Introduction === | ||
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. | |||
=== Chapter Two: Commemorating Muharam === | === Chapter Two: Commemorating Muharam === | ||
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. | |||
=== Chapter Three: The rewards for mourning Imam Hussain (as) === | === Chapter Three: The rewards for mourning Imam Hussain (as) === | ||
In this chapter | 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. | ||
=== Chapter Four: Is Azadari against patience (sabr)? === | === Chapter Four: Is Azadari against patience (sabr)? === | ||
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”. | |||
=== Chapter Five: Crying and wailing for Imam Hussain (as) === | === Chapter Five: Crying and wailing for Imam Hussain (as) === | ||
This chapter | 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. | ||
=== Chapter Six: Reciting elegies for Imam Hussain (as) === | === Chapter Six: Reciting elegies for Imam Hussain (as) === | ||
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=== Chapter Eight: Wearing black attire === | === Chapter Eight: Wearing black attire === | ||
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. | |||
=== Chapter Nine: Hitting one’s body in grief === | === Chapter Nine: Hitting one’s body in grief === | ||
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. | |||
=== Chapter Ten: Putting dust in one’s hair === | === Chapter Ten: Putting dust in one’s hair === | ||
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=== Chapter Nineteen: Conclusion === | === Chapter Nineteen: Conclusion === | ||
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. | ''Whosoever weeps and cries for Husayn, we shall take them by their hand and lead them into the Garden of Paradise.'' | ||
''Bihar al Anwaar, Volume 10 page 167'' | ''Bihar al Anwaar, Volume 10 page 167'' | ||
== Source == | == Source == | ||
Revision as of 13:38, 7 July 2022
 | |
| Language | English |
|---|---|
| Published | 2014 |
| Publisher | Createspace Independent Publishing Platform |
| Pages | 171 |
The book Azadari; Mourning for Imam Hussain (as) refutes all common Nasibi propaganda against the mourning rituals for the martyrs.
About the author
The present book has been compiled by Imam Hossein Institute.
About the book
This book originally published: October 20, 2014, has 171 pages and covers the issues and suspicions related to the mourning ceremony of the martyrdom of Imam Hussein, the grandson of Prophet Mohammad.
Abstract of chapters
Chapter One: Introduction
As soon as the moon of Muharam al-Haram appears, Nasibis express their outrage at mourning for Imam 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 Shi’as is a protest against the oppression of Mu’awiyah and his descendants for their brutal treatment of the 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.
Chapter Two: Commemorating Muharam
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.
Chapter Three: The rewards for mourning Imam Hussain (as)
In this chapter the author examines the distinguishes existing between the path of Husayn and that of 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 Imam Baqir in this regard.
Chapter Four: Is Azadari against patience (sabr)?
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”.
Chapter Five: Crying and wailing for Imam Hussain (as)
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.
Chapter Six: Reciting elegies for Imam Hussain (as)
Many of today’s Nawasib deem the recital of sad poetry in praise of our slain Imam (as) to be an act of Bidah that has no place under the Shari’ah. But the author proves that the elegy dates back to the time of Adam and Eve who on one occasion recited couplets over Habeel to the point that their eyes filled with tears.
Tareekh Yaqoobi Volume 1 page 30
Chapter Seven: Convening Majlis (Gathering) to remember the dead
This chapter is about formation of a parliament in memory of the dead and the fact that Allah says in the Qur’an:
Therefore, remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.
Chapter Eight: Wearing black attire
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.
Chapter Nine: Hitting one’s body in grief
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.
Chapter Ten: Putting dust in one’s hair
Mourning and putting dust in head in grief of Hussain is Sunnah of our Prophet. When Shi’a do this Mu’awiya’s followers throw all manner of abuse at them and accuse them of violating the Shari’ah. But they remain silent when Umar performs the same act. This chapter addresses this issue.
Chapter Eleven: Seeking Waseela from the Saints (Awliya)
This chapter shows some proofs about seeking Waseela from the Saints (Awliya) and a comprehensive analysis of the legitimacy of Tawassul.
Chapter Twelve: Creating and revering symbols (Sha’er Allah)
All Symbols, Monuments, Taaziyah, Zareeh, Zuljanah etc. that indicate love and attachment to Rasulullah and his Ahl’ul bayt are all Signs of Allah and they command respect. Including images within instructional or educational material helps to increase our comprehension and understanding of concrete concepts. It facilitates our learning processes. The author here examines this fact considering Taaziyah.
Chapter Thirteen: Street Processions (Juloos)
This chapter defends the mourning the family of the Prophet, who were slaughtered in state of thirst in Karbala.
Chapter Fourteen: The misuse of Shi’a texts to ‘prove’ that Azadari for Imam Hussain (as) is Haraam
The author here uses some traditions and replies to them, to show the misuse of Shi’a texts to ‘prove’ that Azadari for Imam Hussain is Haraam. He does this in response to a weak Hadeeth and twisting in effort for proving that mourning for Imam Husayn is Haraam.
Chapter Fifteen: The stance of Ahlulbayt (as) regarding the commemoration of Ashura
In this chapter the author citing Sunni evidences proves that the ancestors of our opponents used to mourn as we do today. As far as commemorating the tragedy of Karbala on an annual basis is concerned, he only concerns with the stance of the subsequent Imams of Ahlulbayt who did just that without the time constraints, whether annually or not. He cites a few examples in this regards.
Chapter Sixteen: Refuting common Nasibi objections to Azadari
In this chapter the author sets out a vast array of responses for the question ‘why do the Shi’a deem the martyrdom of Imam Husayn a tragedy, when it should be a happy occasion?
Chapter Seventeen: Azadari in other cultures
This chapter discusses the “events” which are directly influenced by the phenomenon called Death.
Chapter Eighteen: The tragedy of Karbala
This chapter is about the Universal Right accorded to all people of the world. Shi’as too, have absolute freedom to perform Azadari, perform Matam, and bring out Flags, symbols etc. if all this helps them in perpetuating the memory of the Holy Prophet of Islam and his Holy Progeny. And no one has any right whatsoever to interfere in their affairs, to castigate them, to impose any kind of restrictions upon them merely because they happen to be different from the main – stream style of living, or do not practice the state -sponsored religion, or for any other reason.
Chapter Nineteen: Conclusion
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.
Bihar al Anwaar, Volume 10 page 167