June 7th 2006

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2.0.0

10.02.2005

Answering-Ansar.org

2^{nd Edition}

Many subchapters and new scan references added.

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06.07.2004

Answering-Ansar.org

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Page 2 of 124

Contents

1. INTRODUCTION

1.1

WHAT WAS THE PRACTICE OF THE SYRIANS ON THE MARTYRDOM ANNIVERSARY OF H ADHRATH IMAM H USAYN (AS)? 11

1.2

WHAT WAS THE PRACTICE OF SHI'AS ON THE MARTYRDOM ANNIVERSARY OF HADHRATH I MAM HUSAYN ( AS)? 11

2. COMMEMORATING MUHARAM 12

2.1

THE RECOLLECTION OF GRIEF IS HUMAN NATURE 12

2.2

TO REMEMBER THE MARTYRS IS NOT ONLY THE SUNNAH OF PROPHET( S) BUT ALSO THE PRACTICE OF S AHABA 12

2.3

THE REMEMBRANCE OF THE FIRST TEN DAYS OF MUHARAM 12

2.4

ASHURA IS A LLAH (SWT )'S DAY 13

2.5

QUESTION: I S IT PERMISSIBLE TO MOURN IMAM HUSAYN (AS ) EVERY YEAR? 13

EPLY ONE - REMEMBERING THE DAYS OF A LLAH (SWT) 13

HAT ARE THE ' DAYS' OF A LLAH (SWT)? 13

EPLY TWO - UMAR' S CONTINUAL RECOLLECTION OF HIS BROTHER'S DEATH 13

2.6

THE WILL OF A OUR IMAM (AS ) 13

2.7

THE CONTINUAL MOURNING BY ADAM (AS ) AND HAWA (AS) FOR THEIR SLAIN SON 14

2.8

RASULULLAH ( S) DECLARED AN ENTIRE YEAR TO BE THE YEAR OF GRIEF 14

2.9

AHL' UL SUNNAH 'S YEAR OF MOURNING 14

WHOLE YEAR' S MOURNING OVER THE DEATH OF A SUNNI SCHOLAR 15

UFI SAINT SHAH H ASSAN MIYAN P HULWARI HANAFI Q ADRI'A COMMENTS ON MOURNING FOR I MAM HUSAYN (AS) IN MUHARAM 15

OMMENT 15

2.10

SHAYKH AL I SLAM MAQDOOM ALA' AL HAQ PINDAVI (R) AND AZADARI FOR IMAM HUSAYN (AS) 16

OMMENT 16

2.11

MOURNING FOR IMAM HUSAYN (AS) ATTESTS TO OUR SUPPORT FOR HIS SUFFERING 16

2.12

MOURNING ON HUSAYN (AS ) IS TANTAMOUNT TO MOURNING THE HOLY PROPHET ( S) 17

2.13

ALLAH ( SWT)'S DESIRE THAT THE MARTYRDOM OF IMAM H USAYN (AS) IS CONVEYED TO ALL 17

3. THE REWARDS FOR Mourning Imam Husayn (AS) 18

3.1

AZADARI DISTINGUISHES BETWEEN THE PATH OF HUSAYN (AS ) AND THAT OF YAZEED 18

3.2

MARTYRDOM IN SUNNI BOOKS 18

3.3

LOVE AND M ULLAH'S 19

OMMENT 19

3.4

HOW CAN YOU ATTAIN PARADISE THROUGH MOURNING (AZADARI )? 19

3.5

THE MERITS OF FEEDING HALWA (SWEET DISH ) 19

3.6

THE P ROMISE OF PARADISE BY I MAM HUSAYN ( AS) TO HIS MOURNERS 20

3.7

IMAM S AJJAD (AS ) AND BAQIR (AS) SAID , "THOSE THAT MOURN HUSAYN (AS) WILL BE PROTECTED FROM HELLFIRE" 20

3.8

MOURNING THE LIVING CARRIES A REWARD ON PAR WITH MOURNING FOR A HUNDRED MARTYRS 20

3.9

THE S TATUS OF ONE THAT MOURNS IMAM H USAYN (AS ) 21

3.10

EXAGGERATION WHEN NARRATING THE MERITS OF THE AHL'UL BAYT (AS) 21

4. AZADARI VERSUS SABR 22

4.1

REPLY O NE - OVERVIEW OF THE VERSE 22

4.2

REPLY T WO - THE MEANING OF SABR IN THIS VERSE 22

OMMENT 22

4.3

REPLY T HREE - SABR CARRIES MULTIPLE MEANINGS 23

4.4

REPLY F OUR - ITS ISN 'T COMPULSORY TO MAINTAIN SABR AGAINST INJUSTICE 24

4.5

REPLY F IVE - IT IS PERMISSIBLE TO RELATE YOUR SUFFERING 24

4.6

REPLY S IX - THE SABR OF PROPHET YUSUF (AS ) 24

AULANA ASHRAF ALI T HANVI'S COMMENTS ON S ABR 25

HE MEANING OF 'P ATIENCE' BY M AULANA ASHRAF A LI THANVI 25

AFSEER BY MAULANA S HABIR AHMED U THMANI 25

HE EXPLANATION OF WORD 'H UZN' 26

4.7

REPLY S EVEN - THE IMPATIENCE OF RASULULLAH (S ) WHEN MOURNING ABOUT IMAM HUSAYN (AS ) 26

4.8

REPLY E IGHT - RASULULLAH 'S IMPATIENCE UPON SEEING HADHRATH IMAM H USAYN (AS) FALL 27

OMMENT 27

4.9

REPLY N INE - RASULULLAH LOST HIS SABR WHEN WITNESSING THE BODY OF HIS SLAIN UNCLE 27

4.10

REPLY T EN - RASULULLAH (S) DID NOT MAINTAIN SABR UPON THE DEATH OF IBRAHEEM 28

4.11

REPLY E LEVEN - RASULULLAH (S) DID NOT MAINTAIN SABR AT THE DEATH OF HIS UNCLE ABU T ALIB (AS) 28

OMMENT ONE 28

OMMENT TWO 28

4.12

REPLY T WELVE - THE IMPATIENCE OF THE PROPHET (S ) AT THE DEATH OF HIS GRANDFATHER 29

4.13

REPLY T HIRTEEN - THE IMPATIENCE OF RASULULLAH (S ) WITH REGARD TO THE SUFFERINGS OF MAULA 'ALI ( AS) 29

OMMENT 29

ASULULLAH (S ) LOST HIS S ABR UPON SEEING THE SAND OF K ARBALA 30

4.14

REPLY F OURTEEN - MAULA 'ALI (AS ) DID NOT DEEM SABR AT THE DEATH OF THE PROPHET ( S) TO BE A GOOD THING 30

OMMENT 30

4.15

REPLY F IFTEEN - THE COMMENTS OF MAULA 'ALI AT THE GRAVE OF THE PROPHET ( S) 30

OMMENT 31

4.16

REPLY S IXTEEN - THE IMPATIENCE OF MAULA 'ALI (AS) AT THE DEATH OF SAYYIDA FATIMA (AS) 31

4.17

REPLY S EVENTEEN - MAULA ALI (AS )'S MOURNING AT THE DEATHS OF HAMZA (RA) AND SAYYIDA F ATIMA (AS) 31

4.18

REPLY E IGHTEEN - HAZRAT BILAL (RA )'S LAMENTATION ON HEARING THE NEWS OF S AYYIDA FATIMA ( AS)'S DEATH 31

4.19

REPLY N INETEEN - MAULA 'ALI LOST HIS SABR WHEN VISITING KERBALA 32

OMMENT 32

4.20

REPLY T WENTY - THE THREE KHALIFAS LACK OF 'SABR ' AT THE DEATH OF THE PROPHET (S) 32

4.21

REPLY T WENTY ONE - MOURNING IMAM HUSAYN (AS ) GIVES US SABR 32

OMMENT 32

4.22

REPLY T WENTY TWO - UTHMAN LOST HIS VISUAL SENSE WHEN THE P ROPHET (S) DIED 33

4.23

REPLY T WENTY THREE - THE IMPATIENCE AND BLINDNESS OF A SAHABA UPON THE DEATH OF THE PROPHET ( S) 33

4.24

REPLY T WENTY FOUR - AYESHA'S IMPATIENCE AT THE DEATH OF THE PROPHET AND HER LYING AT THE GRAVE OF THE PROPHET (S ) 33

OMMENT 33

4.25

REPLY T WENTY FIVE - AYESHA'S REQUEST FOR MOURNING AT THE DEATH OF HER BROTHER 33

4.26

REPLY T WENTY SIX - ABU BAKR 'S LOSS OF SABR UPON THE DEATH OF THE PROPHET ( S) 34

4.27

REPLY T WENTY SEVEN - AYESHA LOST HER SABR AND TRIED TO COMMIT SUICIDE 34

4.28

REPLY T WENTY EIGHT - WEEPING FOR THE DEAD IS NOT AGAINST PATIENCE 34

5. CRYING AND WAILING FOR Imam HUSAYN (AS) 36

5.1

CRYING IS A NATURAL ACT 36

5.2

CRYING IS AN ACT OF BELIEVERS 36

5.3

LAMENTATION FROM THE QUR'AN 37

5.4

THE WEEPING OF THE SAHABA IN THE QUR 'AN 37

5.5

WAILING FROM THE QUR'AN 38

5.6

THE EARTH AND SKY SHED NO TEARS FOR THE DHALIMEEN 38

OMMENT 38

5.7

THE WEEPING OF THE SKIES AND JINN FOR IMAM HUSAYN (AS ) 39

OW DOES HEAVEN CRY ? 39

HE WEEPING OF THE HEAVEN AND EARTH OVER I MAM HUSAYN ( AS) 40

5.8

WE SHARE THE SAME FAITH WITH THE SKIES AND THE EARTH 41

5.9

THE CONSTANT WEEPING OF ANGLES FOR IMAM HUSAYN (AS ) 42

5.10

IT IS NOT PERMISSIBLE TO CRY AT THE SUFFERING OF THE KUFFAR 42

5.11

THE TEARS OF HADHRATH ADAM (AS) 42

5.12

THE TEARS OF HADHRATH NUH (AS) 43

OMMENT 43

5.13

RASULULLAH ( S) WEPT AT THE DEATH OF HIS SON IBRAHEEM ( AS) 43

OMMENT 43

5.14

CRYING IS THE SUNNAH OF THE PROPHETS (PEACE BE UPON ALL OF THEM) 44

5.15

HADHRATH S AFIYA (R ), SAYYIDA FATIMA (AS) AND RASULULLAH (S ) CRIED OVER THE SLAIN BODY OF HAMZA (AS) 44

5.16

HOLY P ROPHET (S ) WEPT OVER THE MARTYRDOM OF HAZRAT JAFFAR IBN A BI TALIB ( AS) 44

5.17

SAHABA ALONG WITH HOLY PROPHET [S] WEPT OVER THE MARTYRDOM OF HAMZA ( RA) 45

5.18

AYESHA WEPT AT THE DEATH OF UTHMAN IBN AL AFFAN 45

5.19

HADHRATH A YESHA'S LAMENTATIONS ON HADHRATH ABU BAKR'S DEATH 46

5.20

THE TEARS OF RASULULLAH (S ) AND ABU BAKR AND UMAR MAKING A SORROWFUL FACE 46

5.21

THE ORDER OF ABU BAKR TO MAKE A SORROWFUL FACE 46

5.22

THE CRIES OF ABU BAKR AND UMAR 46

5.23

THE CRIES OF ABU BAKR AND UMAR WOULD REACH THE EARS OF AYESHA 47

5.24

UMAR WAS THE KILLER AND MOURNER 47

5.25

ABU B AKR'S CRYING IN THE CAVE 47

5.26

UMAR' S TEARS AT HIS BROTHER'S DEATH 48

5.27

IMMENSE TEARS AT THE TIME OF ABU BAKR 'S DEATH 48

5.28

TEARS AT WITNESSING UTHMAN'S BLOODIED SHIRT 48

5.29

TEARS AT THE DEATH OF ABU BAKR 'S GRANDSON 49

5.30

YAUM AL N AYYAB 49

5.31

MARWAN' S TEARS AND IMAM HASSAN (AS )'S FUNERAL 49

5.32

HASAN AL B ASRI'S WEEPING AT THE MARTYRDOM OF IMAM H USAYN (AS) 49

5.33

A SAHABI' S BEARD FILLED WITH TEARS 49

5.34

AYESHA' S EXCESSIVE TEARS 50

5.35

AYESHA' S TEARS FOLLOWING DEFEAT AT JAMAL 50

5.36

MOURNING FOR ABU HANEEFA 51

5.37

THE LOSS OF EYESIGHT , MOURNING FOR YUSUF (AS) 51

5.38

PROPHET Y AQOOB'S (AS) GRIEF FOR HIS SON CAUSED HIS BACK TO BE BENT 51

5.39

THE S AHABI IBN ABBAS BECAME BLIND ON ACCOUNT OF HIS MOURNING FOR I MAM HUSAYN ( AS) 52

5.40

THE D U'A OF RASULULLAH (S ) FOR THOSE WHO SHED TEARS 52

5.41

RASULULLAH' S BLESSING FOR THOSE THAT WEEP FOR IMAM HUSAYN ( AS) 52

5.42

TEARS SHED BY PROPHETS IN THE BIBLE 52

5.43

PROPHET I BRAHEEM (AS ) MOURNED THE DEATH OF SARAH 53

5.44

THE PEOPLE MOURNED THE DEATH OF HADHRATH MUSA (AS) 53

6. RECITING ELEGIES (MARSIYAH) FOR IMAM HUSAYN (AS) 55

6.1

THE COUPLET OF ADAM (AS ) 55

6.2

AYESHA' S COUPLETS AT THE DEATH OF ABU BAKR 55

6.3

AN ELEGY RECITED BEFORE UMAR IBN AL FAROOQ 56

OMMENT 56

6.4

HASSAAN BIN T HABIT'S ELEGY AT THE DEATH OF HOLY PROPHET (S) 56

6.5

THE J INS READ ELEGIES FOR IMAM H USAYN (AS) 57

6.6

THE COUPLETS OF SORROW NARRATED BY IMAM HUSAYN (AS)'S WOMEN FOLK 57

6.7

COUPLETS ACCOMPANIED BY INSTRUMENTS 57

6.8

SINGING BY A BU BAKR UPON THE DEATH OF THE PROPHET (S ) 58

6.9

ELEGIES AND THE SHEDDING OF BLOOD FOR KING FAISAL 58

OMMENTARY 58

7. MAJALIS (GATHERING) TO REMEMBER THE DEAD 59

7.1

ALLAH ( SWT) AND HIS PROPHET HAVE INSTRUCTED US TO ORGANISE GATHERINGS TO REMEMBER A LLAH (SWT) 59

7.2

AYESHA' S GATHERING (MAJALIS ) AT THE TIME OF UMAR 'S DEATH 61

7.3

UMM' UL MOMINEEN SALMAH OBTAINED THE APPROVAL OF THE PROPHET (S) TO PARTICIPATE IN A MOURNING RITUAL 61

7.4

MUHARAM GATHERING UNDER THE AUSPICES OF AL MUHADDITH SHAH ABDUL AZIZ DEHLAVI 61

7.5

MAJALIS TO MOURN HUSAYN (AS ) BUILD CHARACTER 62

7.6

PROPHET ( SAWW) ARRANGED MAJALIS TO MOURN HIS UNCLE HADRATH HAMZA ( RA) 62

7.7

WEEPING WHILE RELATING THE TRAGEDIES BEFALLEN ON PIOUS IS SUNNAH OF HOLY P ROPHET(S) AND LISTENING TO THEM IS THE SUNNAH OF SAHABA 62

7.8

THE MOURNING GATHERING OF SAHABA AND ELEGIES RECITED BY HASSAAN BIN THABIT OVER THE DEATH OF A MARTYR 63

7.9

THE F ATWA OF ULEMA E A HLE SUNNAH REGARDING THE PERMISSIBILITY OF MAJALIS E HUSSAIN (AS) 63

8. WEARING BLACK ATTIRE 65

8.1

REPLY 65

8.2

ANSWERING THE ASSERTION THAT THOSE WEARING BLACK WILL NOT GET A SNIFF OF PARADISE 65

OMMENT 65

8.3

ACCORDING TO AHL'UL SUNNAH, IT IS FORBIDDEN TO DYE YOUR BEARD BLACK 65

8.4

THE P ROPHET (S) WORE BLACK 65

OMMENT 66

8.5

GABRIEL ATTIRED IN BLACK ATTIRE 66

OMMENT 66

8.6

HADRATH U MAR IN BLACK ATTIRE 66

OMMENT 66

8.7

WEARING BLACK WHILE MOURNING UTHMAN 66

OMMENT 66

8.8

THE P ROPHET (S)' S SHROUD WAS BLACK 67

8.9

THE P ROPHET (S)' S TURBAN WAS BLACK 67

8.10

IMAM A BU HANIFA WEARING BLACK AFTER DEATH 67

8.11

DJINNS WORE BLACK WHEN UMAR DIED 67

OMMENT 68

8.12

IMAM H ASSAN (AS )'S BLACK ATTIRE 68

OMMENT 68

8.13

THE BLACK ATTIRE WORN BY THE LADIES OF THE HOUSEHOLD OF THE PROPHET ( S) WHILE MOURNING I MAM HUSAYN ( AS) 68

OMMENT 68

8.14

THE I SLAMIC STATUS OF BLACK ATTIRE 69

9. HITTING ONES BODY (MATAM / ZANJEER) 70

9.1

MOURNING RITUALS AND SELF HARM AS FOUND IN THE QUR'AN 70

9.2

MOURNING AND SHEDDING BLOOD IS THE SUNNAH OF PROPHET ADAM (AS ) 70

9.3

MOURNING AND HITTING ONE SELF IS THE SUNNAH OF THE PROPHET (S) 71

9.4

THIGH BEATING IS THE SUNNAH OF MAULA 'ALI (AS ) 71

9.5

CHEST BEATING IS THE SUNNAH OF THE SAHABA 71

9.6

PROOF OF HEAD BEATING FROM THE QUR'AN 72

9.7

BEATING ONESELF AT A TIME OF DISTRESS IS THE SUNNAH OF PROPHET ADAM (AS ) 72

9.8

HITTING ONE' S HEAD IN TIMES OF TROUBLE IS THE SUNNAH OF PROPHET Y USUF (AS) 73

9.9

BEATING ONESELF IN TIMES OF TROUBLE IS THE SUNNAH OF UMAR 73

9.10

BEATING AND MOURNING BY THE WIVES OF THE SAHABA 73

9.11

OBSERVATION ONE 74

9.12

OBSERVATION TWO 74

9.13

OBSERVATION THREE 75

9.14

OBSERVATION FOUR 75

9.15

OBSERVATION FIVE 75

9.16

BEATING AND MOURNING BY THE WIVES OF THE PROPHET (S ) 75

9.17

BEATING AND MOURNING BY UTHMAN'S WIVES AND DAUGHTER 76

9.18

THE MOURNING OF HADRATH FATIMA AL -ZAHRA (AS ) 76

9.19

THE MOURNING OF ABU HURRAIRA 77

9.20

THE MOURNING OF BILAL (RA ) 77

9.21

THE EXTREME MOURNING OF HADRATH UWAYS AL -QARNI (RA ) 77

OMMENT 78

9.22

MOURNING FOLLOWING THE DEATH OF IMAM AHMAD IBN HANBAL 78

9.23

HEAVENS MOURNING AT THE DEATH OF UMAR! 78

9.24

SEVEN DAYS OF MOURNING OF KHALID BIN WALEED 79

9.25

AN A RABS MOURNING BEFORE THE PROPHET ( S) 79

9.26

MOURNING AT THE TIME OF AYESHA'S DEATH 80

9.27

ISLAMIC L AW 80

9.28

IMAM J AFER (AS ) ALLOWED THE MOURNING OF IMAM HUSAYN ( AS) 80

9.29

THE MOURNING OF BANU HASHIM 80

9.30

SAYYIDA Z AYNAB (AS ) BEAT HERSELF ON THREE SEPARATE OCCASIONS 80

IRST OCCASION 80

ECOND OCCASION 81

HIRD OCCASION 81

9.31

BABA F AREED GANJ SHAKAR'S SELF HARM MOURNING FOR IMAM H USAYN (AS) 81

OMMENT 82

9.32

THE SKIES SHED BLOOD IN GRIEF OF IMAM HUSAYN (AS) 82

9.33

EXAMPLES OF SELF -BEATING IN THE BIBLE 82

10. PUTTING DUST IN ONE'S HAIR 84

10.1

MOURNING AND PUTTING DUST IN HEAD IN GRIEF OF HUSAYN (AS ) IS SUNNAH OF OUR PROPHET (S ) AND IBN ABBAS 84

10.2

PUTTING DUST IN HEAD IN CALAMITIES IS THE SUNNAH OF UMAR 84

11. SEEKING WASEELA FROM THE SAINTS (AWLIYA) 86

11.1

UMAR SOUGHT THE WASEELA OF ABBAS 86

OMMENT 86

11.2

IMAM H ANBAL'S SHIRT 87

OMMENT 87

11.3

VISTING THE GRAVES OF SAINTS 87

11.4

WEEPING AND PERFORMING PRAYERS OVER THE GRAVES OF MARTYRS 88

12. CREATING AND REVERING SYMBOLS (SHA'ER ALLAH) 90

OMMENT 90

12.1

PEOPLE WHO VENERATE TAAZIYAH ARE CERTAIN TO GET THEIR SINS ERASED BY THE BLESSINGS OF THE H OLY PROPHET ( S) 90

12.2

THE LEGAL JUSTIFICATION FOR AN IMAGE 91

12.3

THE I MAGE OF ZULJANAH (IMAM HUSAYN (AS)'S HORSE ) 93

12.4

THE H OUSE OF ALLAH IS A REPLICA OF BAYT AL M'AMOOR 93

12.5

KISSING THE IMAGE OF GRAVE 94

12.6

IMAGES OF A BU BAKR AND UMAR 94

12.7

THE IMAGE OF A COIN 94

12.8

THE IMAGES OF PROPHETS (AS ) 94

12.9

THE HORSE OF HADHRATH AYESHA 96

12.10

AHL' UL SUNNAH 'S CREATING AN IMAGE OF AYESHA , TALHA AND Z UBAYR 97

OMMENT 97

12.11

KISSING I MAGES 97

12.12

THE FOUNDER OF SHARIAT (THE HOLY PROPHET ) PORTRAYED HIMSELF AS THE CAMEL OF IMAM HUSAYN ( AS) 97

12.13

GIBRAEL ( AS) APPEARED IN THE IMAGE OF AYESHA 98

12.14

GIBRAEL ( AS) BROUGHT AN IMAGE OF AYESHA 98

12.15

THE D OLLS OF HADHRATH AYESHA 98

12.16

PROOF OF A LAM (FLAG / STANDARD) 99

HE FLAG OF RASOOL A LLAH (SAW) WAS OF BLACK COLOUR 99

12.17

GIVING A SPECIAL REVERENCE TO THE STANDARD 100

13. STREET PROCESSIONS (JULOOS) 101

13.1

YEAR LONG PROCESSIONS USING THE SHIRT AND BEARD OF UTHMAN 101

14. THE MISUSE OF SHI'A TEXTS TO 'PROVE' THAT AZADARI FOR IMAM HUSAYN (AS) IS HARAAM 102

14.1

TRADITION O NE 102

EPLY ONE 102

EPLY TWO 102

14.2

TRADITION T WO - THE DEFINITION OF MOURNING `/ LAMENTATION 103

EPLY ONE - THE TRADITION HAD BEEN GRADED AS WEAK 103

EPLY TWO 103

14.3

TRADITION T HREE 103

EPLY 103

14.4

TRADITION F OUR 104

EPLY ONE 104

EPLY TWO 104

14.5

TRADITION F IVE 104

EPLY 104

14.6

TRADITION S IX 105

EPLY ONE 105

EPLY TWO - THE SAME TEXT HAS TRADITIONS WHEREIN S AYYIDA ZAYNAB (AS) MOURNED THE LOSS OF HER BROTHER 105

EPLY THREE 106

14.7

CRITICISM: SAYYIDA ZAYNAB (AS ) WAS PROHIBITED TO MOURN BY IMAM HUSAYN ( AS) 106

EPLY 106

15. REFUTING COMMON NASIBI OBJECTIONS TO AZADARI 108

15.1

FIRST O BJECTION 108

EPLY ONE 108

EPLY TWO 108

EPLY THREE 108

EPLY FOUR 109

EPLY FIVE 109

EPLY SIX 109

EPLY SEVEN 110

15.2

SECOND O BJECTION 110

EPLY 110

15.3

THIRD O BJECTION 110

EPLY 110

15.4

FOURTH OBJECTION 111

EPLY 111

15.5

FIFTH O BJECTION 111

EPLY 111

15.6

SIXTH O BJECTION 111

EPLY 111

15.7

SEVENTH O BJECTION 112

EPLY 112

15.8

EIGHTH O BJECTION 112

EPLY 112

15.9

NINTH O BJECTION 112

EPLY 112

15.10

TENTH O BJECTION 113

EPLY 113

16. AZADARI IN OTHER CULTURES 114

16.1

PROPHET E SA (JESUS ) DONKEY'S HOOF 115

16.2

REPLICAS AND COMMEMORATIVE PROCESSIONS 115

16.3

EXHIBIT OF J ESUS' BLOOD 115

16.4

DEATH A NNIVERSARY 116

16.5

BUDDHA' S TOOTH 116

16.6

ZAREEH, T AAZIYAH, MATAM 116

16.7

DEATH OF K ING EDWARD VII 116

17. THE TRAGEDY OF KARBALA 118

18. CONCLUSION 121

18.1

THE P ROPHET (S ) GUARANTEED PARADISE TO THOSE THAT MOURN IMAM H USAYN (AS) 122

19. COPYRIGHT 124

1. Introduction

As soon as the moon of Muharam al-Haram appears, the Mullahs express their outrage at mourning for Imam Husayn (as) and pledge to get mourning processions banned. Nasibi websites are flooded with articles against mourning for Imam Husayn (as). These Nasibis dedicate pages to attack the Shi'a for being adherents of Bidah and produce their customary images of blood letting to create outrage in the minds of unsuspecting Sunnis. The perfect example comes from every Nasibi's most revered site Haq Char Yaar wherein we read the comments of their Mullah: Haq Char Yaar

Haq Char Yaar:

THE HOLY Prophet ASKED HIS FOLLOWERS TO RESPECT THIS DAY OF ASHURA BY OBSERVING FAST AND BY DEVOTION TO WORSHIP. THE SHI'ITES HAVE TURNED THIS DAY INTO A DAY OF MOURNING ON ACCOUNT OF THE UNFORTUNATE EVENTS OF KARBALA WHERE HAZRAT HUSAYN ( R.A.) WAS MARTYRED. THE SHI'ITES DEVOTE THE MONTH OF MUHARRAM, ESPECIALLY THE FIRST 10 DAYS, TO MOURNING BY CELEBRATING EVENTS OF THE BATTLE OF KARBALA AND CRYING AND WEEPING, SHEDDING TEARS, BEATING CHESTS BY HANDS AND CHAINS, TAKING OUT TA'ZIA (REPLICA OF THE FUNERAL) AND YELLING "YA-HASAN, YA HUSEIN, YA ALI" ETC. ALL THESE ACTS ARE INNOVATIONS AND PROHIBITED BY THE TEACHINGS OF ISLAM. EVEN IN THE CASE OF NEAR AND DEAR ONES, CRYING ALOUD IS NOT PERMITTED AND MOURNING WITH TEARFUL EYES AND PAINFUL HEARTS IS ALLOWED ONLY FOR THREE DAYS AFTER DEATH. THERE AFTER IT IS STRICTLY PROHIBITED.

Their thinking is in line with the narration of esteemed Sunni scholar Ibn Hajr al Makki who wrote in Sawaiqh al Muhriqa page 121. Imam Ghazali said that to mention the martyrdoms of Hadhrath Hassan(r) and Hadhrath Husayn(r) is forbidden as the Martyrdom of Hadhrath Husnaayn (r) inflames malice against the companions of the Prophet. This sums up the reason for their opposition. Why does hatred of the Sahaba arise while recollecting the martyrdom of Imam Husayn (as)? The reason is that whosoever will listen to the assassination of Hadhrath Husayn (as) he will try to locate his killer who was Yazid. The next question will be 'how' he attained the seat as Khalifa over the Muslims. The answer, Mu'awiyah appointed him. The next question will be who helped Mu'awiya to attain this seat? The answer, these favours were bestowed upon him during the reign of the Shaykhayn. The veils will be removed and the deeds of this party will be there for all to see. Its fearing this investigation that led to Ghazzali issuing this Fatwa; after all prevention is better than cure. It is amazing that every form of gathering / congregation is accepted and tolerated, but Azadari somehow seems to be unpalatable to Deobandis and Salafis! This is because these rituals highlight the plight of the victims, the tyranny of their killers, and the 'names' of these killers

come to light. These gatherings and mourning rituals rightly lay bare the atrocities committed by these marauders, and Nasibis share physical and spiritual ancestry with these killers. After all they deem Yazid their Imam, and deem people like Shimar, Ibn Ziyad & Ibn Sa'd to be truthful narrators of Hadeeth. That is why these Nasibis try in vain, to quash the memory of Imam Husayn (as) from Sunni consciousness by declaring such Dhikr to be Haraam. Their efforts are doomed to fail, as truth will always overcome falsehood. The time has come to answer these Nasibi in the language that only they understand. If Sunni readers feel tortured and tormented with these responses then we apologise in advance but we deem love for Rasulullah (s) and his Ahl'ul bayt (as) as our foremost duty and believe that all good deeds are accepted only if one has love for the descendants of the Prophet.

1.1

What was the practice of the Syrians on the martyrdom anniversary of Hadhrath Imam Husayn (as)?

Ibn Katheer al Nasibi writes in al Bidayah wa al Nihaya Volume 8 Page 1108 published by Nafees Academy Karachi:

"In contrast to the Shi'a, the Syrians would prepare nice foods, adorn themselves with special clothes, wear perfumes and treat the day of martyrdom as day of great happiness (Eid). A variety of foods were cooked to show their great happiness and pleasure. The purpose behind all this was to act different to the Shi'a.

1.2

What was the practice of Shi'as on the martyrdom anniversary of Hadhrath Imam Husayn (as)?

On the same page Ibn Katheer writes:

"In 400 Hijri, during the reign of Aal Boia, the Shi'a crossed all limits. Drums were beaten (to inform the people about the great day of martyrdom) in Baghdad and other big cities. Ashes and the husk were thrown into the streets and roads. Black curtains were hung on shops. People declared their grief and sorrow. They wept and many of them abstained from drinking water because Hadhrath Husayn was martyred in a state of hunger. Shi'a women ventured out barefooted and bareheaded, they wept, lamented and mourned. This was done to defame Banu Ummaya as Hadhrath Husayn [r] was martyred during their reign" al Bidayah wa al Nihaya Volume 8 Page 1108 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 (as). Our protests shall Inshallah continue till the Day of Judgement, and we don't care what the Nasibis try to end it.

2. Commemorating Muharam

2.1

The recollection of grief is human nature

It is human nature that even when hardships end, recollecting those bad times reignites that pain and suffering again. People will often recollect their suffering in front of relatives and friends. It is on account of this natural instinct that people commemorate the important days of their ancestors or of religious leaders. Such days are observed internationally e.g the 1st of May, is observed to remember the oppressed workers of Chicago. Some anniversaries may only be celebrated by friends and relatives, while others may be celebrated by nations (such as independence e.g. Pakistan day) and some may be commemorated internationally such as Remembrance days (to remember the victims of war). Whenever the anniversary of Yusuf's departure came or when Yaqub (as) saw the tree of departure, Yaqub (as) would have no doubt remembered his hardships.

2.2

To remember the Martyrs is not only the Sunnah of Prophet(s) but also the practice of Sahaba

We read in Al Bidayah wa al Nihaya Volume 4, Page 45, published Beirut

It is narrated by Hadhrath Abu Hurariah(r) that the Prophet(s) used to visit the graves of martyrs every year. When He(s) would reach the entrance of the mountain, He(s) would say (to the martyrs): 'Asalam alailekum Bima Sabartum'. This means 'peace be on you due to your patience and you have reached a pleasant place due to this.' Then after Prophet(s), Abu Bakar also used to come (every year), and after him Umar used to do the same and then Hadhrath Usman also did the same". After this narration the word "every year" is recorded in the narrations of Waqadi. The Shi'a accordingly commemorate the memory of martyrs of Kerbala every year. The Prophet (s) and his companions would visit the graves of Uhud's martyrs every year. Similarly we like to go to the tomb of Imam Husayn (as) every year in Muharam. If one cannot implement this practise by practically visiting Kerbala every Muharam there is no grounds to abandon it altogether, we seek to do as much as we can to remember our illtreated Imam. So we commemorate the day with the processions, conferences, and mourning to show our love and faith, though we cannot go to the tomb every year.

2.3

The remembrance of the first ten days of Muharam

By the Dawn And ten nights, And the Even and the Odd, and the night when it departeth,

Al-Qur'an Surah Al-Fajr, Ayah 1-4, translated by Pickthal We read in Tafseer Durre Manthur Volume 6 Page 346 under the commentary of this verse: Abi Usman says that three periods of Ten days are venerable which are refered to in this verse. They are, first ten days of the month of Muharam, first ten days of the month of Zilhaj and last ten days of the month of Ramadan. Dear readers we have proved the venerability of the ten days of Muharam from the Qur'an.

2.4

Ashura is Allah (swt)'s day

We read in Kanz al Ummal Volume 4 page 320:

"The day of Ashura is Allah (swt)'s day" The day of Ashura is Allah (swt)'s day, a day of torment for the Ahl'ul bayt (as) when the beloved grandson of Rasulullah (s) was starved and martyred, a day when horses trampled his arrow pierced body.

2.5

Question: Is it permissible to mourn Imam Husayn (as) every year?

Reply One - Remembering the days of Allah (swt)

We read in Surah Ibrahim verse 5:

PICKTHAL: We verily sent Musa with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! Therein are revelations for each steadfast, thankful (heart).

What are the 'days' of Allah (swt)?

We read in Tafseer al Kabeer Volume 5 page 219:

"Allah (swt)'s days refer to the great events that happened in favour of Musa (as). This was a day when the Banu Israel were stuck in problems, entrapped by Pharaoh's injustice.

Reply Two - Umar's continual recollection of his brother's death

We read in al Bidaya wa al Nihaya Volume 6 page 360:

Umar said 'whenever I venture out at sunrise I remember the death of my brother Zaid bin Khattab" If the Shi'a commemorate the martyrdom of Imam Husayn (as) every year why do these Nasibi raise objections? Look at the words of your Master Umar who remembered the death of his brother throughout his life.

2.6

The will of a our Imam (as)

We read in Wasail al Shi'a page 139:

Imam Muhammad Baqir (as) left a will that he should be remembered and his memories be recalled by holding special ceremonies (Nudaba) for ten years. If performing Nudaba had been Haraam, the Imam (as) would not have left a will to that effect.

2.7

The continual mourning by Adam (as) and Hawa (as) for their slain son

We read in Tareekh e Yaqoobi, volume 1, page 3.

The Father and Mother of humanity wept for their son Habeel for so long that their tears turned into a stream. In Rodha tu Shuhdah, page 30 the same incident has been quoted by Mulla Husayn Wa'iz Kashifi who adds: "Tears from Adam's (as) right eye were flowing like the River Dajla and like the River Euphrates from his left eye". Nasibis say that mourning on the death of ones dear ones should be restricted to three days, but this reference proves that the Father of Mankind wept for such a long period that his tears became streams. If Adam (as) wept for his son in such a manner then Nasibis should know that we the Shi'a love Imam Husayn (as) more than our children and hence likewise continually shed tears for the suffering of Imam Husayn (as).

2.8

Rasulullah (s) declared an entire year to be the year of grief

The annals of Seerah are unanimous that the Holy Prophet(s) named the year in which Hadhrath Khadija (as) and Hadhrath Abu Talib (as) died as "Aam al Huzn" i.e.

'The Year of Grief'. What other reason could there be for naming a whole year as 'Aam al Huzn', other than the Prophet(s) dedicating it to commemorate the loss of his uncle and beloved wife? Is this act of the Prophet(s) a Sunnah or not? We the Shi'a mourn our Imam (as) for ten days, Rasulullah (s) mourned for an entire year. Even after the passage of a year Rasulullah (s) never got over this grief, and this was known to Ayesha who wanted him (s) to abandon his remembrance of his dead wife. We read in Saheeh al Bukharee Hadeeth: 5.166 this narration from Ayesha: "I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija though I did not see her, but the Prophet used to mention her very often, and whenever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadija. When I sometimes said to him, "(You treat Khadija in such a way) as if there is no woman on earth except Khadija," he would say, "Khadija was such-and-such, and from her I had children". The testimony of Ahl'ul Sunnah's leading Lady is clear evidence that the Prophet (s) never got over grieving his wife and it is obvious that the Dhikr of Khadija (as) would also have taken place in presence of receptive ears. The process of Dhikr between a speaker and listener is called a congregation (Majalis). We likewise commemorate the deaths of Khadija (as) and Hadhrath Abu Talib (as) and the martyrdom of Imam Husayn (as). If Muslims have no issue with celebrating nights such as the Miraaj of our Prophet (s) then there is no reason to abandon the remembrance of calamities because both grief and happiness are important in life. Offering condolences is a Mustahab act so why the opposition? Conducting any Mubah or Masnoon act, carries no timing restrictions, it can be performed at any time with respect to circumstances and situations.

2.9

Ahl'ul Sunnah's year of mourning

A whole year's mourning over the death of a Sunni scholar

"Imam al Harmain" whose actual name was Abdal Malik having Ziauddin as his title, according to Allamah Shibli Naumani was considered as a supreme scholar of his era and many renowned ulema were his students which included Imam Ghazali. Imam Ghazali while mentioning the mourning over his death writes in his authority work 'Kunjeena Hidayaath' the Urdu translation of Kameela Sa'aadth page 3:

The Imam of Haramain died in 478 Hijri. At that time all the market stalls in Nishapur were closed and the pulpit in the Jami Mosque was broken, his students that numbered almost 400 destroyed their books and pens and mourned him for a whole year. The episode can also be found in a biography of Imam Ghazali: "Al Ghazali" page 12-13, authored by Allamah Shibli Naumani We appeal to justice. These are the people, who have a historical enmity with writing materials, but we have no idea why the pulpit was destroyed. Did these esteemed students (who were themselves scholars) have no knowledge of the verses on patience that today's Nasibis quote against the Shi'a? Whilst they have no opinion here, the moment the Shi'a mourn Imam Husayn (as) in Muharam all manner of article is churned against mourning rituals. The students of the Imam of Haramain mourned his loss for an entire year. Are we going to say that not even one of these four hundred was 'aware' that such mourning contravened the Qur'an and Sunnah (as the Ahl'ul Sunnah claim) The closure of shops, abandonment of patience, destructions of the pulpit and destroying writing materials are all understandable and acceptable acts of mourning when a Sunni Imam dies, but when the Shi'a mourn Imam Husayn (as) they have exceeded the limits of the Shari'ah!

Sufi Saint Shah Hassan Miyan Phulwari Hanafi Qadri'a comments on mourning for Imam Husayn (as) in Muharam

We read in the Sunni text Gham - e - Husayn, Page 7 the following words of this Sufi Saint:

The ten days of Muharam are for we Muslims, days of mourning and grief. To lament on the slaughtered Imam is certainly following in the Holy Prophet's (a) footsteps. I consider weeping and lamenting on Imam Husayn (as) and making others too cry & weep an act of great reward. I do not wish to talk or remember anything other than the Tragedy of Imam Husayn (as) during these ten days of Muharam. All the Saints and holy men and Sufi personalities in Hindustan have always openly expressed grief and sorrow and cried and wept profusely on the Day of Ashura. Hadhrath Maulana Shah Muhammad Suleiman Hanafi Qadri Chishti, the residing Saint of Phulwari Shareef ever celebrated this grief & sorrow.

Comment

If expressing grief and sorrow, weeping for Imam Husayn (as) and making others do the same were Haraam, then all the Sufi Saints and holy men of Hindustan would not have perpetually practiced this sorrow during their lifetimes.

2.10

Shaykh al Islam Maqdoom Ala' al Haq Pindavi (R) and Azadari for Imam Husayn (as)

We read in Uswa - e - Sufia Uzzaam, Page 9 that:

Sheikh al Islam Maqdoom Ala' al Haq Pindavi (ra) used to mourn for all ten days of Muharam and would say: "How could one achieve sainthood when he does not mourn and weep on the family of the Holy Prophet (s) and perform Azadari for these pure personalities? One who doesn't have a heart of stone."

Comment

Thus a Sunni saint has himself declared that he who does not perform Azadari cannot be a saint (wali) and he who abstains from Matam, is stone - hearted.

2.11

Mourning for Imam Husayn (as) attests to our support for his suffering

The Tragedy of Karbala took place in 61 Hijra. Before that incident, Islam was not divided amongst different sects. The killers of Imam Husayn (as) had been excluded from the circle of Islam. Today, to carry out the dhikr of Imam Husayn (as) is to support him and to oppose it is in effect to support the path of Yazeed. In this connection there is a very important Hadeeth:

"I heard Rasulullah (s) say 'Verily my son [Husayn] will be killed in a land called Kerbala, whoever amongst you is alive at that time must go and help him". We have taken this Hadeeth from the following sources:

1. Khasais al Kubra Volume 2 page 125 (Maktaba Nurree Rizvi Publishers, Pakistan

2. Yanabi ul Mawwaddat chapter 60.

Our mourning for our fallen Imam is an act of expression / support for him and is hence in complete accordance with the Sunnah of Rasulullah (s). If to remember Imam Husayn (as), carry out the Dhikr of his courageous actions, mourn, lament and wail while falling deep into the sentiments of love is not evidence of our support for him then what is? To follow the path of Husayn (as) is to share in his joys and tragedies? Our Azadari is the means via which we show our support for the suffering of Imam Husayn (as). It is based on our love and affection for him. Token words by Nasibis such as 'We also love Husayn' mean nothing, Love needs to be practical and as true lovers of Imam Husayn (as) we deem it necessary to keep the remembrance of our beloved in our heart. The names of a beloved are always on the lips of an adherent. People who want to bring the Dhikr of Husayn (as) to an end by crying Bidah do so because they want to end his remembrance so as to cover up the sins of their Nasibi ancestors who killed Imam Husayn (as).

2.12

Mourning on Husayn (as) is tantamount to mourning the Holy Prophet (s)

Shah Abdul Aziz Muhadith Dehlavi while explaining the philosophy of Martyrdom writes in the preface of his Book 'Sirr al Shahdatain':

"The martyrdom of Imam Husayn (as) is in reality the martyrdom of his grandfather Muhammad Mustafa (s)" We therefore infer from this that mourning (Azadari) of the leader of the martyrs, Husayn (as) is mourning (Azadari) of his grandfather the Seal of Prophets, the most beloved of Allah's creation, Muhammad Mustafa (s).

2.13

Allah (swt)'s desire that the martyrdom of Imam Husayn (as) is conveyed to all

Renowned anti Shia scholar al Muhaddith Shah Abdul Aziz Dehalvi writes:

Martyrdom is of two types, hidden martyrdom and the other type is open and hidden martyrdom. Both types were distributed between the two grandsons of the Holy Prophet (s). The hidden martyrdom happened to be Imam Hasan's share since the state was hidden from the people when he was poisoned by his wife and this all happened because it was supposed to be kept secret and undisclosed and it was also foretold by the Holy Prophet (s). The latter type of martyrdom, was attained by the younger grandson of the Holy Prophet (s), Hadhrath Imam Husayn (r) who was chosen. Since this was to be a disclosed and unveiled martyrdom t its news was revealed through Hadhrath Gabriel and the place of his martyrdom was foretold and the time was declared to be the beginning of the year 61 A.H. It was declared on numerous occasions, Ali (as) also foretold the people about it when they were in the battle of Sifeen. When the tragedy occurred it was conveyed in a manner by Allah (swt) whereby the earth started to bleed and the sky turned red and the invisible angelic speakers and Djinns recited elegies for Imam Husayn ( a.s), Lions and other beasts kept roaming around the body of Imam Husayn in order to protect it, and live snakes kept shoving into and out of the nostrils of the assassins of Imam Husayn. This incident was made famous in numerous other ways was conveyed to those present and absent, that the greatest sacrifice and martyrdom had occurred. Infact Allah started this custom of mourning and weeping for Imam Husayn, so that he might be remembered and cried upon, and all those hardships should be remembered; even the reason behind all this is the same that this incident should earn fame and acknowledgement. This was achieved everyone present or absent, human or spirits and the creatures came to know about this incident. Risala sar al-Shahadatein Dar Tehreer al-Shahadatein, page 4-20, published in Lucknow These are the comments of a vehement opponent of the Shi'a. If the desire of Allah (swt) is that the martyrdom of Imam Husayn (as) be conveyed to all, then the Shi'a are implementing this will by retelling this event in every home, Mosque and Street Corner.

3. The rewards for mourning Imam Husayn (as)

3.1

Azadari distinguishes between the path of Husayn (as) and that of Yazeed

Had it not been for these mourning rituals, the distinction between the path of Husayn (as) and that of Yazeed would have been destroyed, thanks to the efforts of Nasibis such as Sipah-e-Sahaba who now openly deem the Khilafath of Yazeed to be rightful. Azadari has ensured that the efforts of Yazeed's modern day lovers will never be achieved, Yazeed will for ever be deemed as a hateable man who symbolises filth, shame, debauchery, decadence, immorality, mental corruption, and all the ingredients existent in the DNA of Iblis (Devil). We deem our Azadari (mourning) as the means via which we can express our sorrow for the Ahl'ul bayt (as). The words of Imam of Ahl'ul Sunnah Allamah Fakhrudeen Radhi are very important:

"It is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr". Tafseer-a-Kabeer volume 7 page No.390 line No 9

3.2

Martyrdom in Sunni books

"One who dies on account of overeating will be alleviated from punishment in the grave"

Al-Jami al-Kabir by al Tabrani Page No. 59 We read in Saheeh al Bukharee Volume 1, Book 11, Number 688, Book of revelation: Narrated Abu Huraira: The Prophet said, "Martyrs are those who die because of drowning, plague, an abdominal disease, or of being buried alive by a falling building." We read in Sunan al Nasai Volume 4 Page 99: "The Prophet said, "Martyrs are those who die because of plague, an abdominal disease, or a women that dies in child birth" In sum these references show that in the eyes of the Ahl'ul Sunnah, one who dies on account of:

1. Overeating

2. Catching the plague

3. Stomach pain

4. Drowning

5. Being flattened under a wall

6. Childbirth

7. and also that poor fellow who is killed in Jihad.

According to Ahl'ul Sunnah martyrdom is so easy and cheap that the above-mentioned seven classes of deaths are martyr's deaths. So when a man dies in love of Ahl'ul bayt (as) why does he not attain the status of "martyr" when love for them is a religious duty in the Qur'an.

3.3

Love and Mullah's

If the concept of "Martyrdom" is not yet clear in people's minds, we shall further cite this Hadeeth from Tareekh Baghdad Volume 5 page 116:

A person who loves a boy or a girl and keeps his love secret and fails to attain his objective, such a pious man dies a martyr.

Comment

Look at the trickery of these Nasibi Mullahs who have sought to endorse illegitimate love affairs into Islam. They have not only created a Hadith but also placed the defeated illegitimate lover to the status of a martyr. If a love sick male / female can attain the rank of a martyr than all those seeking justice are invited to give their opinion as why one who dies in the love of descendants of Muhammad (s), (which is considered to be the reward of office of prophet) cannot attain the rank of martyrdom.

3.4

How can you attain Paradise through mourning (Azadari)?

Dear Readers, whenever we read the sayings (hadith) regarding the gain of heaven in reward of weeping, lamenting, mourning and religious conferences, Nasibi ask how we can attain this without prayers, fasting, Haj and Zakat. It would have been better, if they had conducted an examination of their own books.

"Paradise is rewarded to he who grasps the stick of a blind man and assists him to reach a place forty hand spans ahead". Tareekh Baghdad printed in Beirut Page No.105 volume 5 We invite the lovers of justice to see the cleverness of these Mullahs. One who catches the stick of a blind man can enter Paradise whilst the man who dies in love of descendants of Muhammad (s) has no right to enter Heaven!

3.5

The merits of feeding Halwa (sweet dish)

We read in Tareekh Baghdad Volume 4 page 85

Anyone that feeds his brother some sweet dish (Halwa), Allah on the Day of Judgement shall keep him aloof of seventy difficulties (Balaah). These Nasibi deny that mourning for Imam Husayn (as) carries any benefit to the participant. They condemn feeding the participants of Azadari but for every parcel of sweet fed to a Mullah seventy problems are cleansed.

3.6

The Promise of Paradise by Imam Husayn (as) to his mourners

Mulla Ali Qari in his book Mirqat Sharh Mishkaat from a narration by Imam Ahmed Ibn Hanbal quotes the words of Imam Husayn (as).

"Whosoever weeps and cries upon me remembering my pain and miseries, Allah shall Grant him Paradise". From Mirqat Sharh Mishkaat with reference toTareekh - e - Ahmadi, Page 277, Pinted in Kanpur It is now abundantly clear from above that a single drop of tear is a certain guarantee of Paradise. r

3.7

Imam Sajjad (as) and Baqir (as) said, "Those that mourn Husayn (as) will be protected from Hellfire"

We read in Yanabi al Mawaddah fil Qurba by Sheikh Suleiman Qandozi Balkhi, Page 398

"A narration in the Exegesis of Ali ibn Ibrahim from Imam Mohamed Baqir (as) says that he said, "My father Ali (as) s/o Husayn (as) said, "The person who weeps upon my father and his companions and his tears flow down his cheeks, shall receive from Allah a chamber in Paradise. Whosoever remembers the calamities and heartbreaking incidents which my father and his companions faced in Karbala and weeps for them, for him shall Allah remove the intense pressure and excruciating pain of the Day of Judgment and shall keep him under his care and protection".

3.8

Mourning the living carries a reward on par with mourning for a hundred martyrs

We read in Ahl'ul Sunnah's authority work Tafseer Durre Manthur Volume 4 page 31:

"The Prophet was asked 'What was the extent of Yaqoob's mourning for his son? He said it was on par with mourning for 70 men and women'. 'And what was the reward for this?' He said 'It is on par with one hundred martyrs'. We read in Tafseer Khazaan Volume 3 page 253: "Yusuf (as) said to Gibrael "Is my father adhering to mourning? Gibrael said 'The mourning of Yaqoob is on par with mourning 70 men and women" He then asked 'What is the reward for this mourning?' He said 'The reward for this mourning is on par with mourning 100 martyrs". Hadhrath Yaqoob (as) was a Prophet and no one has the audacity to attack him. This Prophet mourned his live son to such an extent that he became blind; Allah held his weeping to be on par with mourning 70 men and women. We have evidenced this from the works of Ahl'ul Sunnah. How can these Nasibi advance verses demanding patience with regard to remembering Imam Husayn (as) when we have this practice of Prophet Yaqoob (as)? Or is Sipah-e-Sahaba going to apply their fatwa to Prophet Yaqoob (as) too? We see a Prophet mourning the separation of his son, who had not suffered any form of tragedy, yet he mourns his loss and this act cannot be criticised. Likewise if the Shi'a remember the tragedy suffered by the Ahl'ul bayt (as), their mourning is also permissible. The mourners of Husayn (as) can not maintain patience / silence when extreme injustice is perpetuated against their Imam. The victim shall make every effort to make his suffering known to all, whilst the

killer shall make every effort to prevent such news from spreading, which is why today's supporters of Mu'awiyah and Yazeed are working tirelessly to put an end to the mourning rituals associated with mourning Imam Husayn (as).

3.9

The Status of one that mourns Imam Husayn (as)

In authentic book of Ahl'ul Sunnah "Sawaiq-e-Muhariqqah", page 147, published Egypt, it is written:

"The narrator says that sons of Taymoor told him when Taymoor became ill, in some days he became very restless and face became dark. Then he became little healthy. His sons asked him about this change of his face colour, thereupon he told them that angels of 'Adhab came to him. But later Rasool Allah (saw) also came and told them to leave him, while he loved his progeny. Thus angels went away leaving me alone." You see these Nasibi Mullahs shout loudly that it was Taymoor who started this Azadari and he was so and he was so.... whatever wrong he did his love for Aal-e-Nabi and their 'Azadari became the Waseela that Nabi (s) himself came to do his Shafa'at (intercession). We Shi'as also love and respect Aal-e-Nabi and we are sure that they will intercede us for the sake of this love and respect.

3.10

Exaggeration when narrating the merits of the Ahl'ul bayt (as)

It is claimed that the Shi'a provide undue and unjustified moral excellence to the descendants of the Prophet (s) under the cover of mourning. (Azadari) So we invite them to examine their own works first:

"The Prophet said that God has ordered me to accept Abu-Bakr my father" Tareekh-e- Baghdad Volume 9 Page 340 Astaghfirullah! We the Shi'a possess faith and love for the Ahl'ul bayt (as) but we do not give them any undue and unjustified moral excellence. We consider Hadhrath Hassan (as) and Husayn (as) to be the sons of Prophet and consider Hadhrath Ali (as) as his cousin and son in law. It is our belief that he (Ali) is the servant of Prophet (s) and his religious status is that of the true Khaleefa of the Prophet (s). Compare this to the Ahl'ul Sunnah depicting Abu Bakr to be the father of Prophet (s). If Nasibi attempt to explain away the tradition by stating that father here refers to father in law, then we will say that this does not elevate his rank in any way since the prophet had eighteen wives and hence 18 such eighteen fathers in law. We shall Inshallah now discuss Azadari for Imam Husayn (as) at length.

4. Azadari versus Sabr

The Nasibi Mullah states:

Haq Char Yaar

IN THE QUR'AN THE MUSLIMS ARE ADVISED: "O YE WHO BELIEVE! SEEK HELP IN PATIENCE AND PRAYER; FOR VERILY ALLAH IS WITH THOSE WHO ARE PATIENT." (2: 153).

Our initial replies to these Nasibi are as follows:

1. Azadari is not against the concept of patience. If weeping is against the concept of patience than why in Qur'an it is mentioned that weeping increases (earnest) humility.

[Yusufali 17:109] They fall down on their faces in tears, and it increases their (earnest) humility.

2. If Azadari is against patience then could this Nasibi Mullah translate the surrounding verses and prove his point.

3. If Azadari is against patience than we would like to ask why Qur'an refers to the lengthy mourning of Prophet Yaqub (as) as 'Perfect Patience' (Sabr-e-Jameel), when he lost his eyesight and in fact nearly died?

4.2

Reply Two - The Meaning of Sabr in this verse

In his commentary of the verse (2:153) al Muhaddith Shah, Abdul Qadir Dehlavi wrote:

Here the actual meaning of 'patience' is to 'stand fast' because in the next verse, 'Jihad' has been discussed.

Comment

Allah (swt) is actually telling us to stand fast and firm during Jihad and this Nasibi is advancing the term Sabr as evidence for the prohibition of mourning, now shall we adhere to Allah (swt) or this Mullah? The Deobandi Sects esteemed scholars Allamah Ashraf Ali Thanvi and Shah Abdul Qadir in their respective Tafseers gave a similar translation of the verse. Here the translation of Shah Sahib is correct that no matter how arduous the war is, and no matter how many hardships are faced during the war, one should not flee the battlefield. So we come to know that the meaning of 'patience' also in this ayah is to stand fast and to run from battlefield is impatience. Therefore Allah (swt) is with those soldiers who don't run from the

battle, they are the ones who are truthful and righteous/Allah-fearing [Muttaqi] The runners are impatient people and they have no relation whatsoever with Allah (swt), truthfulness and Taqwa. Lest there be any doubt about the meaning of Sabr here, let us allow Saheeh al Bukharee to expand on the 'Sabr' of the Sahaba in this context: We read in Saheeh al Bukharee 'Fighting for the Cause of Allah (Jihad) Volume 4, Book 52, Number 205:

Narrated Ibn 'Umar: When we reached (Hudaibiya) in the next year (of the treaty of Hudaibiya), not even two men amongst us agreed unanimously as to which was the tree under which we had given the pledge of allegiance, and that was out of Allah's Mercy. (The sub narrator asked Naf'i, "For what did the Prophet take their pledge of allegiance, was it for death?" Naf'i replied "No, but he took their pledge of allegiance for patience.") Saheeh al Bukharee Volume 4, Book 52, Number 86: Narrated Salim Abu-An-Nadr: 'Abdullah bin Abi Aufa wrote and I read what he wrote that Allah's Apostle said, "When you face them ( i.e. your enemy) then be patient." This tradition therefore leaves no doubt that 'Sabr in this verse means to maintain one's position in battle, as is also attested in the Surah Aal-e-Imran: 003.125 YUSUFALI: "Yea, - if ye remain firm [Sabr], and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught. We appeal to justice the narration of Sabr exploited by these Nasibi to apply to the Shi'a needs to be applied to the Sahaba first. Analyse any battle, Uhud, Khayber, Khunduq, Hunayn, where can firm footing be established? Did they adhere to this form of Sabr? If we analyse history it can be proved without a shadow of a doubt that they did not. Sabr' does not therefore serve as evidence on the prohibition of the Azadari, the mourners of Leader of the Youth of Paradise, Hadhrath Imam Husayn (as) are truthful and people of heaven and no doubt Allah (swt) is with the mourners because mourners are with the oppressed ones and the enemies of the oppressor, Allah (swt) who is "Aadil" will likewise be with the oppressed group.

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Reply Three - Sabr carries multiple meanings

There are different types of Sabr:

1. Patience in war; here the Sahaba acted in a manner that one finds difficulty in giving any similar example. We have the fleeing at Uhud and retreats in Khayber.

2. Patience in the face of sins; Here the Salaf shone, rather than remain patient their Kin Pins were the leaders when it came to the usurpation of Sayyida Fatima (as)'s legal rights, and the cursing of 'Ali (as).

3. Patience in times of strife; that has two conclusions, (a) failure to maintain patience in the face o

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