Azadari
incl in the sight of Maraje Uzzam & Ulema

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All Maraje support Azadari & consider it to be a corner stone of True Islam. Some anti-Islam ,internal & external forces present the Fatawa (verdicts) & opinions of Maraje Uzzam with distortion & tempering which is a severe deeni, literary & moral breach of trust.  Azadari by Maraje pics

1 - Ayatullah Al Uzma Haaj Syed Abul Qasim Moosavi Al Khoie "performing azadari-e-Imam Hussein (AS) is a part & portion of His (AS) mission because declaring the zulm (oppression) of zalim (oppressor) & mazloomiyat of mazloom (oppressed) is exactly the Deen."

2 - Ayatullah Al Uzma Roohullah Khomeinis' will "life of nation lies in Azadari. Hazrat Imam Hussein (AS) granted salvation to Islam, & protected its eminence from being trampled by kissing martyrdom. So holding majalis-e-aza to commemorate Hazrat Imam Hussein (AS)'s martyrdom is a source of everlastingness & 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 & cries are the very secrets of our success." ...

"Those who object to Azadari do not know that when one weeps for Imam Hussein (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 challenge 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 & intellectualism deceive you into believing that weeping & mourning over the tragedy of Kerbala is useless. "- Will of Ayatollah Khomeini (is)

3 - Ustad-Ul-Fuqaha Wal Mujtahiddeen Ayatullah Al Uzma Muhammad Hussein 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 Hussein Na'ini many questions about Sha'a'ir-e-Azadari. The most important question of those was concerning zanjeer zani & quma zani. Ayatullah Na'ini first explained the greatness & importance of Azadari in these words:

"The coming out of Azadari processions on roads & paths in Ashra-e-Aashoor (ten days) & 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 & most prominent inclination from among the mazahir of Azadari-e-Mazloom. It is the easiest way for the promotion of Imam Hussain's mission & Deen's completion."

Afterwards he answered the query about Quma zani & zanjeer zani, which is as under:
"(To commemorate Hazrat Imam Hussein A.S.) There is no ambiguity in slapping the face & beating the chest to this extent that they (face & chest) become red or black but also to perform zanjeer zani on the shoulders & back is legal. But if the blood appears or comes out due to slapping & beating, it's also lawful & 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 & 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 & 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 & 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 & 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. & those, who being subdued with the love & grief of Ghareeb-e-Karbala could not know that where the zanjeer & sword is hitting, should avoid. [b May Allah give them firmness with goal issaabit in this world & the hereafter."

4 - Ayatullah Abdullah Majeed Faqeehi Barojurdi All marasim-e-aza are from among the sha'a'ir Allah (signs of Allah). & to respect sha'a'ir Allah is piety."

5 - Ayatullah Syed Muhammad Ali Kazmaini Barojurdi "Marasim-e-Aza (azadari rites) are not only mustahab (desirable) rather they are obligatory."

6 - Ayatullah Al Musleh Al Sheikh Muhammad Hussein Aal Kashif Ul Ghita "By God, azadari is the gate of ample blessings of Allah, & the boat of salvation (kashti-e-najat) which protects from every destruction & trouble. Who is he & what sort of power is that, which could shut this open gate of Divine blessings & intercept this great mean & source, which leads towards Allah"

7 - Ayatullah Al Uzma Syed Mohsin Tabatabae Hakeem "performing azadari is a source of connection with the Guides of deen, of verdure & fertility of emaan, elevation & magnificence of deen & expression of Sha'a'ir-e-Deen (signs of religion). If these amoor-e-azadari (majalis-e-aza, mourning, azadari processions, matam, etc) are not to be performed, irreligiousness would get popularization".

8 - 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 Hussein (AS) & the aim of Risaalat (prophet hood) is being revived. In fact Azadari is Deen (religion). The pure & sinless Aaimmah (AS) had said: "perform Azadari-e-Imam Hussein (AS) to stand against tyranny & 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 & rooted out the oppressor."

9 - Ayatullah Al Uzma Mamqani "These are the rites of Azadari, by virtue of which thousands of misled have become righteous."

10 - Ayatullah Al Uzma Haaj Syed Mohammad Haadi Meelani " Azadari & its rites only are the most important means of promotion & thrive ness of deen. Which one is that pen which could duly & properly write down the supremacy, praise, virtues & the effects of His (AS) qayaam? Khandaan-e-Ismat-o- Taharat is a divine sign from among the divine signs & Imam Hussein (AS) is the mazloom son of that mazloom father that no one is there to take their qisas but Allah."

11 - 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) & are the excellent & most prominent deeds which will provide ground for more & more reward in Akhira (the hereafter). These lead the whole Muslim nation in general & shia nation in particular towards the achievement of great success & creation of revolutions."

12 - Ayatullah Al Haaj Syed Abdul Aala Sabzwari " The respect, promotion & eternity of sha'air-e-Hussainiyat (Hussaini signs) is from among the most powerful & important means of liberation because Rites of Azadari are from sha'air Allah (signs of Allah)"

13 - Ayatullah Syed Mirza Al Khurasaani Al Ha'eri "Performing Azadari-e-Imam Hussein (AS)----all of this is from the desired sources of nearness to Allah, a great success & eternal reward in this world & the hereafter, & whatever has been said or written against it, it is nothing but venom spitting of Ummayad & enmity of marvanis. Revival of sha'air's (signs) respect is the promotion of Islam, preservation of Islamic signs & manifestation of Islamic lights."

14 - Ayatullah Syed Muhammad Jawad Tabatabai Tabrezi "Azadari Rites of Hazrat Imam Hussein Ibn-e-Ali (AS) in whatever manner they are, all are the more effective means for Islam's greatness, magnificence & 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."

15 - Ayatullah Al Uzma Muhammad Bin Al Mehdi Hussaini Sherazi "Azadari of Imam Hussein (AS) is the very base of our religion & we want to protect Islam through it. Azadari rites are the sources of salvation for weak & helpless people from tyrant rulers. In whatever manner, sha'air-e-Hussaini are, they are superior & source of sawaab (reward)"

16 - Ayatullah Ali Al Hussein Al Asfahani Al Faani "We consider matam & sha'air-e- Hussainia the nearest means for nearness to Allah Almighty & reaching towards Rasool (peace of Allah be upon him & his progeny) & Aaimmah Huda (AS) because through it mission of these sinless guides get revived. Thrive ness of divine message & promotion of Ahkaam-e-sharia is the fruit of performing Sha'air-e-Hussaini. It creates unity & harmony in the ranks. I consider these sha'air a reply to istaghasa-e-Imam-e- Mazloom (AS)"

17 - 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 & a gate from among the gates of Heaven (Jannat). Qayaam of Syed-ush-shuhada (AS) & 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 & of Quran but just a written thing."

18 - Ayatullah Sheikh Muhammad Raza Tibsi Nahfi ll rites of azadari are religious signs (sha'a'ir), & to respect sha'a'ir Allah is a sign of piety of hearts."

19 - Ayatullah Syed Muhammad Waheedi Tabrezi "It should not be hidden that in praising Hazrat Imam Hussein (AS), describing the factors of His Qayaam (coming out), lamenting over His (AS) sufferings, & in holding majalis such a great reward lies that the tongue & pen are unable to describe it. To respect the Azadari rites is a religious want & a source of reward. Weak & helpless of the world could be get freed by virtue of these azadari rites."

20 - Ayatullah Al Uzma Sheikh Muhammad Hussein Gharvi Asfahani "Why these Azadari rites would not be the source of reward, hence just Azadari-e- Mazloom-e-Karbala (AS) & its rites have been the only & only source of unity of the nation, propagation of religion & promotion of Kalma-e-Haq in the past, present & will be in future."

21 - Ayatullah Hasan Qummi Tabatabae "Majalis-e-Azadari are the only source which gathers the people on a platform & make them aware of religious teachings."

22 - Ayatullah Al Uzma Syed Asad Ullah Moosavi Dazfoli "Azadari rites cause honour, dignity & respect. They are national sign & from among those important Sha'a'ir, Aaimmah (AS) had again & again advised for. Mission-e-Masumeen (AS) is alive due to these azadari rites, & lesson of qayaam-e- haq against Baatil lies in it. In fact maraasim-e-aza (azadari rites) is Maktab-e- hle Bayt (AS)."

23 - Ayatullah Aaqae Raza Madni Kashani "The topmost objective of Hazrat Imam Hussein (AS) was the protection & prosperity of Islam. So performing Azadari is from among the most important wajibaat."

24 - Ayatullah Hashim Aamli "Azadari rites & description of sufferings of Hazrat Imam Hussein (AS) has an effective role & contribution in the existence of Islam in general, & of Mazhab-e-Haqqa Isna Ashari, in particular."

25 - Ayatullah Sheikh Murtaza Mutahheri "Azadari rites (majalis-e-aza, mourning, azadari processions, matam, etc) are a basic movement & a collective Elaan-e-Jehad. A single tear being flown in commemoration of Hazrat Imam Hussein (AS)'s martyrdom, is also a Jehad (holy war)."

26 - 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, & Ahle Bayte Ismat-o- Taharat (AS) were those holiest persons who were chained."

27 - Ayatullah Syed Karamat Ullah Hussaini "Enemies of Islam also are aware of the advantage of azadari rites & majalis-e-aza. For the development of an Elevated Goal, the elimination of Imperialism, the eradication of satanic powers & the establishment of Universal Islamic Rule, the protection of Azadari is very much necessary."

28 - Ayatullah Al Uzma Aaqae Syed Shahab Ud Din Mar'ashi "Qayaam of Hazrat Imam Hussein (AS) is the Divine Qayaam. Ummat had crossed the limits of oppression & cruelties over Him (AS). So amoor-e-azadari (holding majalis, description of sufferings of Hazrat Imam Hussein (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 & a source of enhancement in reward."

29 - Ayatullah Syed Murtaza Pasandeeda Khomenie "To observe the azadari days of Aaimmah-e-Ahle Bayt (AS) is compulsory & obligatory, & to leave them out is against the masaleh of ummah."

30 - Ayatullah Syed Kazim Mar'ashi "Arrangements of azadari rites, which is a source of success & blessings in this world & the hereafter is obligatory."

31 - Ayatullah Sheikh Ali Ghazi Shahroodi "Azadari-e-Ghareeb-e-Karbala (AS) is a worship from among the divine worships. Munkar of azadari & its rites is in fact a munkar of zaroorat-e-mazhabi (religious necessity)."

32 - Ayatullah Murtaza Askari "To perform marasim-e-aza is a source of sawab (reward) & all rites of azadari are the promotion of sha'a'ir-e-deeniya (religious signs)."

33 - Ayatullah Syed Taqi Tabatabai Qummi "By virtue of performing azadari, reward & Allah's pleasure is being achieved. Azadari rites are sha'a'ir-e-deeniya & Maktab-e-Syed-Ul-Mursaleen (peace of Allah be upon Him & His Aal)."

34 - Ayatullah Syed Mehdi Mar'ashi "Azadari of Syed-e-Konain (lord of two worlds) is a kind of angelic lights. It has been, & 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 & his progeny), propagation of mazhab-e-jafariya in the Islamic world, establishment of justice & equity, opposition of tyranny & oppression, & annihilation of oppressor."

35 - 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 Hussein (AS) & his companions who sacrificed each & every thing in the battle of Haq & Baatil in Karbala & preferred the red death of martyrdom than the black & dark life of disgrace, is a duty from among the duties of muslim ummah."

36 - 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 Hussein (AS) & Ahle- Bayt(AS) ,their Emaan (faith/belief) is declining."

37 - Ayatullah Syed Muhammad Mehdi Moosavi Khalkhali "Performing the rites of Azadari is the respect of sha'air Allah & 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 & hatred to oppression .The effects of majalis-e-aza in the existence of Islam are evident till today."

38 - 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 (desirable deeds). These are the best means to promote Islam & to give public, awareness with the facts & realities of Islamic history."

39 - Ayatullah Syed Hassan Moosavi Khadmi Asfahani, Principal Hoza-e-Ilmiya, Asfahaan "Azadari of Hazrat Imam Hussein (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 & a lesson."

40 - Hujjatul Islam Wal Muslemeen Syed Murtaza Feroze Abadi "Whoever raise a question or argue about istehbaab of azadari-e-Imam Hussein (AS) in the present day world, do it understand that there's something wrong with his deen, lineage & nobility or he has lost his head & gone mad."

41 - Ayatullah Muhammad Fazil, Hoza-e- Ilmiya, Qumm "All azadari rites are the protectors of sacred qayaam of Imam-e-Mazloom (AS). The first & last objective of Imam Hussein (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 & promotion of this revolution will be achieved through azadari & rites of azadari."

42 - Ayatullah Jafer Subhani Tabrezi, Qumm Al Muqaddisa "Azadari-e-Imam Hussein (AS) is one of those Islamic mustahabbat, which have been emphasized by our guides & 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."

43 - Ayatullah Muhammad Karmi "Marasim-e-Azadari, being performed in connection with the great sacrifices of Hazrat Imam Hussein (AS), are sha'a'ir Allah & obligatory in every period & at every place. Publicizing the mazloomiyat-e- Imam (AS) to this extent that Arsh-e- Iqtadaar (throne) of disobedient & headstrong be shaken & trembled, is extremely necessary."

44 - Ayatullah Muslim Malkooti Saraabi "Azadari of Hazrat Imam Hussein (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 & wrong to say that the existence of shia maslak without any change & modification up till now, & the protection of Usool & Faru, are under obligation to these Marasim-e-Aza (azadari rites) & Azadari-e-Ghareeb-e- Karbala (AS)."

45 - Ayatullah Hussein Noori, Qumm Al Muqaddisa "Azadari rites are commendable & 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 & have nots of this Maktab-e-Fikr be embraced with the freedom of fikr-o-amal (thinking & deed)."

46 - Ayatullah Murtaza Ha'eri Yazdi "Lamentation over Ghareeb-e-Karbala (AS) is from zarooriyaat-e-mazhab (requisites of deen)."

47 - Ayatullah Mustafa Etamaadi "Azadari of Syed-ush-Shuhada (AS) is a true path & divine fountainhead of bounty. Its legality is quite clear, evident & unambiguous in any form & condition. Protection of this heavenly reality is obligatory."

48 - Ayatullah Muhammad Taqi Jaffery Tabrezi "Azadari & 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."

49 - Ayatullah Syed Mehdi Lajwardi "Those who taunt Azadari-e-Imam Hussein (AS) are living in the heaven of fools. They are the enemies of deen & shariat & are wearing the tauq of curse of the true guides of Quran & Deen-e-Haq."

50 - Ayatullah Mustafa Noori Ardbeli "Hazrat Imam Hussein (AS) is a standard bearer of freedom of thought, rather a divine representative & from Ashaab-e-Kisa (peace of Allah be upon them), in respect of whom Aaya-e-Tatheer was revealed. Beams of Hazrat Imam Hussein (AS)'s qayaam are a lesson for whole Islamic world. Whole world should find out its way in the light of these beams & rays."

51 - Ayatullah Aaqae Sheikh Abu Talib Tajleel "Azadari of Hazrat Imam Hussein (AS) is the very foundation of shia school of thought as well as honour of sha'a'ir Allah. To hold majalis-e-aza & lament over His (AS)'s great sufferings reflects the love with The Holy Prophet (peace of Allah be upon Him& His Aal)."

52 - Ayatullah Aaqae Haaj Syed Hussein Moosavi Karmaani All effectiveness of karbala is due to the name of Hazrat Imam Hussein (AS) & it is Qayaam-e-Hussaini which gave life to deen. To hold majalis-e-aza & perform marasim- e-aza is the most important amar from among the amoor-e-deen."

53 - Ayatullah Mohsin Haram Panahi, Qumm Al Muqaddisa "Aza-e- (to mourn) Hazrat Imam Hussein (AS) is the respect of sha'a'ir (signs), the revival of deen & the promotion of shariat."

54 - 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."

55 - Agha Syed Hamid Ali Shah Moosavi, Chief Of Tehreek Nafaz-e-Fiqh-e-Jafariya Pakistan To commemorate Hazrat Imam Hussein Ibne Abi Talib (AS), who was The Representative of Khasaan-e-Khuda, The Successor of Anbia (AS), & The Protector of deen-o-shariat, is the declaration of success of Mohaz-e-Tauheed, challenge of Jehad to polytheism, infidelity, oppression, tyranny, despotism & barbarity, the revival of dawat-e-Tauheed-o-Risaalat-o-Walayat. His objective was universal & high in character restoring supremacy of religion, respect of the humanity, preaching & protecting the message of Tauheed-o- Risaalat & 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 honorable 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 & 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 |    Understanding Azadari Lecture   AZADARI AROUND THE WORLD pics

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 & 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:

ANS. Please refer to your conversation with Haji Ali about mourning of Martyrs of Karbala & 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 laboring 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 & 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 & its alphabets marked by dots, & pronunciations made clear by adding fat'ha, kasra, & Dhamma etc. Again, we shall have to ponder whether it was lawful for the First Caliph & 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 & other good deeds? It is alleged, though we say it is wrong, that the Prophet did not appoint anybody as his successor, & 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" & "all things are allowed so long as you do not get any law for or against it" These traditions are accepted by Sunnis & Shias alike. But, of course, you are neither Sunni nor Shia; & 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 & preparing of Ilmul-Kalam against atheists & wrong religions & sects;
(2) Sunnat Bid'at, e.g. writing books of religion, establishing Madressas & Musafirkhanas
(3) Mubah Bid'at, e.g. different kinds of dishes of food
(4) Makruh Bid'at, e.g. using good clothes & food so long as it does not reach the boundary of 'Israf' (extravagance); &
(5) Haram Bid'at, e.g. revolt against Imam & everything which is against the Sheriat & 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) &
(b) Mudhmumah (Condemned); what is in accordance with Sunnat is Mahmudah & whatever is against Sunnat is Madhmumah".

You see that it is not enough to say that such & such thing was not in the days of the Prophet & then declare that it is unlawful, because there are some innovations which are Wajib, Sunnat, Mubah & Makruhand all these are lawful & Halal. And, of course, there are some haram Bid'ats & 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 & calls others to it or establishes a religion, certainly he goes out of Islam." I wonder what will be your reaction to this tradition & 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 & fainted. When he recovered from the faint, he again began crying & calling 'Hamza, O Hamza; O Uncle of the Prophet of God, O Defender of the Prophet; O Hamza, Lion of Allah & 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 & asked their womenfolk to go to the house of Hamza & weep & cry for him. When the Prophet heard their crying voices & 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, & 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 & then for their dead relative.

I think you will now be satisfied that the practice of mourning for martyrs was established by Prophet himself, & the practice for mourning over Hamza was started in 3rd year of Hijra & the Prophet died in 11 A.H. & 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 Hussein is concerned, I would like to quote some traditions & ayats to enlighten you:-

1. God says in Qur'an about Pharaoh & his army

"neither the sky nor the earth wept for them & they were not given chance " (Ad-Dukhan). Imam Muslim records in Tafsir of this Ayat, "When Hussein was martyred, the Sky as well as the Earth wept on him & weeping 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 Hussein 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 & the Prophet began weeping uncontrollably. This tradition is recorded in Mishkat, Musnad Ahmed bin Hanbal, As-Sawaiqul-Muhriqa of Allama Ibn Hajar Makki & Sirrul Alamin of Imam Ghazali; & has been narrated by Imam Sha'abi, Imam Baihaqi, Imam Hakim & scroes of other traditionalists. The Prophet gave that earth to his wife, Ummul Mu'mineen, Umme Salma, & told her,

"When you see this earth turned into blood, know that Hussein 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 & his hair was dusty & disarranged & in his hand was a bottle full of blood. Umme Salma asked what it was. The Prophet said, "This is the blood of Hussein & his companions. I was collecting it since this morning."

Umme Salma woke up & ran towards the bottle which contained the earth of Karbala & saw red blood flowing from it. Then she cried & called her relatives & started mourning for Hussein. This tradition is in Musnad of Imam Ahmed bin Hanbal, As-Sawaiqul-Muhriqa, Mishkatul Masabih, Tirmidhi & 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 Hussein bin Ali after his martyrdom & they are weeping on him & will remain weeping upto the Day of Judgment."

5. Matam (Beating of chests & 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 (AS) - came out weeping, beating their chests & faces. The same book also records that after the death of Prophet, some of the companions wept & 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 & cried. (Iqdul-Farid, Vol. II, page 4).

7. When Imam Zainul Abedeen came back from Damascus, & people of Medina were informed that the family of the Prophet was outside Medina, the Madinites rushed to meet them & they were weeping, beating their heads, chests & 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 Hussein & 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 & contradiction 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 corpse of a Jewess & 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 punished because of the action of weeping of people, & he could not have said it because Qur'an says, "Nobody will carry weight of others", & 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. Unfortunately, misunderstanding of Abdullah bin Umar gave a chance to mischief mongers to make a stand against the family of the Prophet, & 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 Hussein, 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 Hussein. As you have asked to know custom & 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 & 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 & 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 Hussein ZainulAbedeen (as.) & was developed by our Sixth Imam Ja'far Sadiq (AS) & our eighth Imam, Ali bin Musa Ridha (AS).

Q99. BEATING THE CHEST Could you please put more light on the question of 'Matam' (i.e. beating of chest & taking out the blood) in Muharram?

ANS. According to the Fatwa of Agha-e-Khoui, it is allowed if it does not do harm to the health of a person & is done within the limits of sheriat, i.e. Namaz & 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

ANS. 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' & 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 & 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 & following Islam?

ANS. Mourning on the tragedy of Karbala depends upon the true love of Ahlul-Bait (AS). & the true love of Ahlul-Bait is bound to lead a man on right path, i.e., following the path of Ahlul-Bait (AS).
Suppose someone asks you "Is it true that an apple a day keeps the doctor away?" & you say: "Yes".
Then he says: "Will it keep the doctor away even if one starved himself & did not take any food except that one apple a day? & you say: "No".
And then he retorts: "It means that the apple does not give us any strength at all & that proverb is absolutely wrong". What will you say to such a man? The same is the position of your question.

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 Hussein 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 & - 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 Q/A 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 shiaism 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 Hussein (a) & other ahl Bayt(a) & the humiliation of their enemies. We have been ordered to do azadari, it brings great recompense.

Q3) During azadari of Imam Hussein (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 & the ankles.

A4) If one wears so as not to forget the imprisonment of his oppressed & 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 & kama’

A6) If zanjeer & kama’ are done with the intention of spreading word about the oppression to which Imam Hussein (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 Imam Hussein (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 Hussein (a), then it is a source of great recompense. If one dies during this, he will be included amongst the helpers of Imam (a) & 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 Hussein (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 & 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 & 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

 

 AZADARI AROUND THE WORLD pics

 

ww.seratonline.com

Are lamentations for Imam Husain (a.s.) part of Islam?

Doubt:

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.

Reply:

Azaadaari (mourning) is a means to express sorrow for the hardships suffered by the Ahle Bait (a.s.) at the hands of the caliphs of their time. The words of Imam of Ahle Sunnah Allamah Fakhrudeen Raazi are notable:

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

(Tafseer-e-Kabir, vol 7, pg 390)

We read in Al-Bidaayah wa al-Nihaayah of Ibne Kasir in vol. 4, pg. 45, Beirut ed.

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): ‘Assalamoalaikum bi maa sabartum’. This means ‘Peace be on you due to your patience and you have reached a pleasant place due to this.’ Then after the 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-Bidaayahwa al-Nihaayah vol. 6 pg. 360:

Umar said ‘Whenever I venture out at sunrise, I remember the death of my brother Zaid b. Khattab.’

Obviously the remembrance of his brother’s death did not make him laugh; he was sorrowful (azaadaar).

We find in Taarikh-e-Yaqoobi, vol. 1, pg. 3:

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

In Rauzah al-Shuhadaa, pg 30 the same incident has been quoted by Mulla Husain Waaiz 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 prove more convincing:

After the burial of the Prophet (s.a.w.a.), the companions in a state of sorrow were virtually throwing dust over themselves, and were crying due to the separation from their beloved. Especially Hazrat Faatemah (s.a.) was inconsolable; 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 her own plight. Even Aaesha was continuously crying and wailing. For several days and nights the voices of crying and mourning rose from this house which became house of grief (Baytul Huzn) and separation.

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

Mulla Ali Qaari in his book Al-Mirqaat fi Sharh al-Mishkaat from a narration by Imam Ahmed b. Hanbal quotes Imam Husain (a.s.):

‘Whoever weeps and cries upon me remembering my pain and miseries, Allah shall grant him Paradise.’

(Al-Mirqaat fi Sharh al-Mishkaatwith reference to Taarikh-e-Ahmedi, pg 277, printed in Kanpur)

One can refer to the Holy Quran via this hadis in Ahle Sunnah’s authoritative work Tafseer-e-Durr al-Manthoor,  vol. 4 pg 31:

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

And we read in Tafseer Khazaan vol.3 pg 253:

Yusuf (a.s.) said to Hazrat Jibrail (a.s.): Is my father adhering to mourning? Hazrat Jibrail (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.

Doubt: The Holy Prophet (s.a.w.a.) stopped the Muslims from doing all this and directed them to observe patience by saying ‘Innaalillaahi wa innaa ilayhiraaji’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).

Reply:

Please refer to the Holy Quran, which permits crying:

‘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 of this verse, it will be clear how much Prophet Yaqoob (a.s.) cried for his son ultimately forfeiting his eyesight in the process.

In Surah Nahl (16): 53, Allah declares: ‘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 Numan b. Muqrin’s death he beat his head and screamed, ‘O what a pity that Nu’man died.’

(Kanz al-Ummal, vol.8, pg. 117, Kitaab al-Maut)

As narrated by Tabari in his Taarikh vol. 9 pg. 183 (English translation by Ismail Poonawala):

Abbas narrates:

I heard Aaesha say: The Messenger of Allah 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 Allah 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 in al Bidaayah wa al-Nihaayah vol 5, pg 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.

According to Saheeh-e-Bukhaari:

Anas b. 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.

Abdul Rahman b. 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-e-Bukhaari, vol 2, book 23, tradition 390

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

‘The Prophet of Allah (s.a.w.a.) was in a state where he was beating his chest.’

References:

1.   Saheeh-e-Bukhari vol. 2 pg 50

2.   Sunan-e-Nesaai vol. 3 pg 305

3.   Adhaan al Mufreed pg 426

4.   Saheeh-e-Muslim vol 1 pg 291

5.   Musnad-e-Abi Awaana vol. 2 pg 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-e-Saheeh Bukhari, vol 12, pg 462, Egypt ed.

We read in Ahle Sunnah’s authority work Maarij al-Nubuwwah chap 1 pg 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-Bidaayah wa al-Nihaayah vol. 5, pg 243:

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

Doubt: 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…’

Reply:

It is obvious from the numerous incidents of Zainab’s (s.a.) weeping in the presence of Imam Husain (a.s.) before his martyrdom that these statements are false and misleading.

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 why was there so much noise outside their tents, Imam replied that I just saw Holy Prophet (s.a.w.a.) in a dream and he (s.a.w.a.) said that I will be meeting him (s.a.w.a.) tomorrow, hearing this Hazrat Zainab (s.a.) started crying and beating herself on the face.

Al-Bidaayahwa al-Nihaayah, vol 8, pg 176, Beirut ed.

In the same book it is mentioned:

Hazrat Zainab (s.a.) heard the elegies from Imam (a.s.). Reflecting on 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-Bidaayahwa al-Nihaayah, vol 8, pg 177, Beirut ed.

Similarly, we read in Sunan-e- Ibn Maajah, vol. 2, pg 285, published 1313 AH in Egypt.

Saad b. Abi Waqqaas reported from Holy Prophet (s.a.w.a.) that he said ‘…shed tears and cry and if you can’t cry then make a crying face.’

The death of Imam Husain (a.s.) is an event on which not only humans, but even the jinn, angels, animals, birds, the sky and trees, have lamented. 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, Constantinople ed. pg 392

Hafiz Abu Noaim writes in Hilyah al-Awliyaa on the authority on Imam Sha’bee, Zuhri, and Abu Qataadah:

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

Waqiyaat-e-Karbala pg 75

Shah Abdul Aziz Dehalvi has narrated the lamenting and wailing of the jinn on pg. 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 (a.s.).

Umme Salmah (r.a.) has also narrated: I heard the jinn mourning for Husain.

1.      Tarikh al-Kabir by al-Bukhari (the author of Saheeh), vol 4, part 1, pg 26

2.      Fazaa’il al-Sahaabah, by Ahmed b. Hanbal, vol 2, pg 776, tradition 1,373

3.      Tabarani, vol 3, pg 130-131

4.      Tahzib vol. 7

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

(Tafseer-e-Durr al-Manthoor vol. 6, pg. 31)

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

Refer to Kashf al-Ghummah pg. 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 Saad Ibn Maaz 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, pg. 174)

Aaesha called people to read elegies on her father’s death and she herself lamented.

(Tarikh Kaamil, vol 2, pg 288; Iqd al-Fareed, vol 3, pg 65)

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

(Tarikh al-Khamees, vol 2, pg 330)

There are numerous other traditions which prove the permissibility of Azaadaari in the light of the Holy Quran and the teachings of the Messenger of Allah (s.a.w.a.) and his revered companions. However, some Muslims choose to ignore them and raise the bogey of azaadaari being a form of innovation and deviation.

Conclusion

It’s an undeniable fact that the Holy Prophet (s.a.w.a.) has given all Muslims the bounty of Islam for which 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 Quranic verse and prophetic tradition are more than enough for any Muslim worth his salt to acknowledge the excellence of Ahle Bait (a.s.). The least one can do is remember and love the Prophet (s.a.w.a.) and his family (a.s.) rather than remaining partial to those who were responsible ever since the advent of Islam for hurting the Holy Prophet (s.a.w.a) like Abu Sufyan, his son Muawiyah and his grandson Yazid.

Shah Abdul Aziz Muhaddis-e-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-Ummaal’ 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 the Holy Prophet (s.a.w.a.) had something in his palm, which affected him, making him weep profusely. By now Imam Husain (a.s.) had fallen asleep in his lap. I asked about the matter. He replied: ‘Jibrail has brought the earth of the place where Husain (a.s.) will be martyred and informed me that people of my Ummah will slay him.’

Kanz-ul-Ummaal vol. 2

One day, Umm Fazl, wife of Abbas ��” the Prophet’s (s.a.w.a.) uncle ��” approached the Prophet (s.a.w.a.) and informed him (s.a.w.a.), ‘O Prophet of Allah! I had a nightmare. I dreamt as if a piece of your flesh was flung in my arms.’

The Prophet (s.a.w.a.) informed, ‘The dream is true. Faatemah will give birth to a son and he will be brought to you.’ As predicted on Husain’s (a.s.) birth, he was brought in my lap. One day, I brought the infant to the Prophet (s.a.w.a.). For some time, the Prophet (s.a.w.a.) took his eyes away from the infant. When he (s.a.w.a.) glanced at the infant again, his eyes welled up with tears.

I said, ‘May my father and mother be sacrificed on you O Prophet of Allah, why are you crying?’

He (s.a.w.a.) informed, ‘I have just been informed by Jibrael that my nation will kill him.’

I asked, ‘Will it be this son?’ He replied in the affirmative. Jibraeel also brought reddish sand for me.’

Al-Mustadrak alaa al-Saheehain by Haakim Neishapouri, vol 3, pg 176

 

*Other QA

reference of ayat makarem shirazi
http://www.makaremshirazi.org/english/estefta/index.php?it=1108
12 To Chain-Beat by Chains that have Razor [Mourning] 
q> What is the ruling of chest-beat with razor or chain-beat with a chain that has razor and to cause injury and bleeding?
a>  As it has been mentioned before, the issue of mourning of Imam Hussein (a.s.) anytime and anywhere is one of the best worships and strengthens the soul of faith and Islamic courage and devotion among Muslims, but it should be performed in the way that it doesn’t give excuse to enemies of Islam and doesn’t cause abuse of that and this great and magnificent ceremony not to be weakened; therefore it should be abstained from acts that vilify the religion.


*reference of leader khamnenei is here www.leader.ir > goto practical laws of islam > religious events
Ayatollah Khamenei: Practical Laws of Islam >> Religious Events

Q1430: What is the view on beating the drum and cymbal, blowing the trumpet, and lashing oneself with chains with blades during the processions of the commemoration of the martyrdom of Imam Husayn (a.s.)?

A: If the use of such chains leads, in the eye of the public, to defaming our school of thought or inflicting a noticeable harmful effect on the body, it is not permissible. There is no harm in using the drum, cymbal, and trumpet in the traditional way.

Q1439: Is there any basis in religion for piercing one's body with weights dangling therefrom, all in the name of commemorating the martyrdom of the Imam Husayn (a.s.)?

A: These acts, which are, inevitably, bound to portray our school of thought in a negative shade, are impermissible.

Q1449: In commemorating the martyrdom of Imam Husayn (a.s.) on the tenth of Muharram, some people hit themselves with a machete, or walk bare-footed on fire. Such actions defame Shi'ism and put it in a bad light, if not undermine it. They cause bodily and spiritual harms on these doing it as well. What is your opinion in this matter?

A: Any practice that causes bodily harm, or leads to defaming the faith, is Haram. Accordingly, the believers have to steer clear of it. There is no doubt that many of these practices besmirch the image of Ahlul Bayt's (a.s.) School of Thought which is the worst damage and loss.

Q1450: Is hitting oneself with swords Halal if it is done in secret? Or is your fatwa in this regard universal?

A: In addition to the fact that it is not held in the common view as manifestations of mourning and grief and it has no precedent at the lifetime of the Imams (a.s.) and even after that and we have not received any tradition quoted from the Infallibles (a.s.) about any support for this act, be it privately or publicly, this practice would, at the present time, give others a bad image of our school of thought. Therefore, there is no way that it can be considered permissible.
actually when the wal e faqih orders something then it is necessery for all muslims to follow as u have seen in the fatwa of agha sistani therefore all the fatwas of great marajas which are respectable at their own place but they get void after the order of wali e faqih.
Therefore mentioning respectable fatwas of other marajae regarding legalness of qamazani becomes useless.
Secondly i have also refernces from the great ayatullah behjat as well that he accepts ayat Kahmeni as his leader and fully supports islamic revolution i have read his bks as well and myself heard from his close students regarding this and if u require can scan his statments which r in farsi.
Therefore the must and most important responsibility of our media nowadays is to fully support the islamic revolution and our leader so that we can combat american and israel's propandas and their system.  
Therefore my kind advice to u is that u should also use ur website for this great cause (which r u doin already but should do some more aswell) so that we can prepare true soldiers of imam e zamana and thus prepare an ideal society which is fully prepared for his reappearence. insh...
bc his reappearence is on our hands the better we prepare closer his reapperance will be. the better we combat the today's yazeed the happier will be the imam hussein(a.s) of our time (imam zaman a.s). 

 

he leading scholar in the city of Qum, Ayatullah Vahid Khorasani who is among the most senior Shia Scholars, addresses statements made by an individual telling people to not cry loudly during mourning sessions for Ahlulbayt. In the video he also goes over the Fatwas of previous scholars on the Mourning rituals and he even states that shedding blood for the sake of mourning Ahlulbayt is Halal. May Allah grant him a long life, and may Allah destroy the enemies of Ahlulbayt.  http://www.youtube.com/watch?v=Egpb0wC1vW0&feature=player_embedded#

 

A personal view on' Tatbir'    frm www.abna.co ..below

Dhakire Husayn must be the Manifestation of Taqwa 

The Grand Marja', Ayatullah Nasir Makarim Shirazi of Qum recently wrote a very interesting book on the "Fiqh of Azadari" - which is available on-line at http://www.makaremshirazi.org in Farsi - and in this book, he was asked the following question: 

Question 127: Is a Dhakir [lit. one who reminds others] of the Ahlul Bayt permitted to take monetary compensation in return for mentioning the merits (fadhaail) and the tragedies (masaa'ib) of the Ahlul Bayt, peace be upon them? 

Answer: There is no legal program (shar'i) with specifying a set monetary compensation; however such an action is not becoming of the status of the ones who speak about the Ahlul Bayt, peace be upon them all, as such individuals must be the manifestation of God-consciousness (Taqwa)