Mourning ( Azadari ) is not a Bid'at ( Innovation ) - PROVED!!

First Objection:

 Martyrdom should be celebrated not mourned!!!
REPLY:-
Rasulullah(saww) mourned those that were martyred!!              

Many companions were martyred in the battles that took place during the time of the Holy Prophet (s) and of course all of them succeeded in their respective examinations. Hamza was named as the Lord of the Martyrs, and hence received a larger but rather than express joy at what his uncle had attained he cried and lamented over him and asked that the women of Quraysh to likewise.
1) Seerat un Nabi, volume 1, page 345.
2) Ma'arij al Nabuwat, Rukn 4, chapter (Bab) 6, page 123

Similarly we have already cited the incident where Holy Prophet (s) wept over the martyrdom of Jaffar Ibn Abi Talib (as). If mourning for a martyr is incorrect than what do Nawasib think about Holy Prophet (s)? The fact of the matter is that Prophet (s) himself gave best reply of the pathetic Nasibi belief for celeberating the martyrdom rather to mourn it.

The Holy Prophet (s) said : “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred are very grieving.”
Al-Bidayah wa al-Nihaya, Volume 4 page 673

This proves that mourning and lamenting for a martyr was practiced by the Holy Prophet (s) and hence it is Sunnah of the Prophet whilst celebrating the loss of a martyr has no textual proof.
1) Seerat un Nabi, volume 1, page 345.2) Ma'arij al Nabuwat, Rukn 4, chapter (Bab) 6, page 123
Similarly we have already cited the incident where Holy Prophet (s) wept over the martyrdom of Jaffar Ibn Abi Talib (as). If mourning for a martyr is incorrect than what do Nawasib think about Holy Prophet (s)? The fact of the matter is that Prophet (s) himself gave best reply of the pathetic Nasibi belief for celeberating the martyrdom rather to mourn it.
The Holy Prophet (s) said : “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred are very grieving.”
Al-Bidayah wa al-Nihaya, Volume 4 page 673
This proves that mourning and lamenting for a martyr was practiced by the Holy Prophet (s) and hence it is Sunnah of the Prophet whilst celebrating the loss of a martyr has no textual proof.

 Lady Hajra mourned when she heard of her son’s pending death!!                    Traditions record that Hajra fainted when she visited the spot where her husband intended to slaughter his son. Some of the narrators say that it was this very grief that gradually caused her death. Nasibi logic would dictate that Hajra should have been doubly happy because her son was alive and also got the rewards for succeeding in the examination - she should have kept praising Ismail (as), however, she was a mother and not a foe, the latter would have been happy at the hardships faced by her son and husband. It is natural that whenever a loved one is in trouble, or if he has faced hardships, it always causes pain and sorrow, hence those who love Imam Husayn (as) will mourn and cry and his enemies will praise their persecutors.
 One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)!!!
Whilst martyrdom is the sign of a great individual, it is also a time of reflection / sadness at an individual's suffering.
 One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)!!!
Whilst martyrdom is the sign of a great individual, it is also a time of reflection / sadness at an individual's suffering. One can never rejoice over the terrible suffering of the Ahl’ul bayt (as)When our fourth Imam Zayn ul Abideen (as)was asked that which incident was of most pain to you during and after the Karbala? Imam (as) replied"Shaam! Shaam! Shaam!"

Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?
Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?

SECOND OBJECTION:
Shia rituals are a waste of money Shi'a waste money and blood on this Day - why? 

Reply –
        The Eid sacrifice should likewise be deemed a waste of money
At Mina on one day hundreds of thousands of goats are slaughtered and there meat often goes to waste, if its okay for such a waste of money on that day then why the objection to mourning for Imam Husayn (as)? If such spending at Mina is remember the event of Ismail (as) the Shi'a can also do the same on Ashura.

When our fourth Imam Zayn ul Abideen (as) was asked that which incident was of most pain to you during and after the Karbala? Imam (as) replied"Shaam! Shaam! Shaam!"
Although martyrdom is a high status a fact recognised by our Imams, the unveiling the daughters of Muhammad (s), making them prisoners and parading then bare head and foot through the streets of Damascus, is not a happy occasion, is this something that the Bani Hashim should be proud of? Should they rejoice at such humiliation?

THIRD OBJECTION:
You cannot mourn over someone that is alive! 

Imam Husayn (as) is alive so why do you do participate in mourning rituals for the living? 

Reply – 

          This exposes the hypocrisy of the Nawasib
Herein lies clear proof of Nasibi contradictions. When we debate on the concept of using the Imams (as) as a means of approach the same Nasibi objects, saying that you can't seek help from the dead!
Is this not a blatant contradiction! For these Nasibi Mullah there example is like that of a dog in Surah Araf 007.176
"His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect."

FOURTH OBJECTION:    

Quran prohibits the visiting of graves! 

Allah has forbidden us to visit graves, as is clear from Surah Tauba, so why do the Shi'a create image depicting the grave of Imam Husayn (as)?
Reply –

This prohibition refers to the graves of hypocrites!
In this verse Allah has forbidden the holy Prophet (s) to go to the grave of a Munafiq. Hence a person who thinks that his parents or Imams are Munafiq should abstain from going to their graves and making their images.

FIFTH OBJECTION:

– Azadari is an unnecessary waste of public money!!The Shi'a population give a lot of money to Ulama and Zakireen, that's why they are not speaking against this. If they don't get this money, then this Azadari will also come to an end.

Reply –
Those that donate towards Azadari are duly rewarded by Allah (swt)
[Shakir 9:74] ... because Allah and His Messenger enriched them out of His grace; therefore if they repent, it will be good for them; and if they turn back, Allah will chastise them with a painful chastisement in this world and the hereafter, and they shall not have in the land any guardian or a helper.Look at how these people are getting jealous. These Mullahs receive no grace for implementing the of bidah of Tarawih, whereas the Shi'a Ulama and Zakireen praise Ali (as) and his family, and Allah blesses them with His grace in this world and in the next. The Nasibi Mullahs are people who keep burning in jealousy here, and also in the next world. Inshallah.

SIXTH OBJECTION:
All symbols associated with Azadari are false
The Shi/'a processions depict false Blood and False Arrows, the blood and arrows is placed over the Zuljanah, upon which Shi'as weep is false.
Reply:
                  When the brothers of Yusuf (as) came to Yaqub (as) and told him that their brother Yusuf (as) had been eaten by a wolf, and that all that remained was his bloodied shirt, the blood was not that of Yusuf (as), but was kept by Yaqub (as) as a symbol over his suffering. Yaqub (as) would weep bitterly when looking at that replica. The cradle of six month old Asghar (as) is not the real cradle, but it symbolises the suffering of a six month old child, as such we think of him (as) when we look at the cradle, remembering that a child of such a tender age met a fate wherein an arrow used to hunt wild beasts was fired in to his neck. Yaqoob (as) placed the shirt over his eyes and bloodies his face with it.
We can see that the Sunnah of one Prophet was to look at the replica and mourn over it profusely.
Yaqub (as) started weeping bitterly after looking at that replica. If such symbols constitute Bidah or shirk, then the Nawasib should apply a Fatwa on the Nabi (as) in the first instance. All of these symbols serve as a reminder of the tragedy of Karbala, and the callous manner in which innocent men were killed, and their women folk taken prisoner. We weep in the same way that Yaqub (as) wept over the sufferings of his son.

SEVENTH OBJECTION:

In Repudiation of The Criticisms on Azadari of Imam Husain (a.s.)

ઇમામે મઝલુમની અઝાદારીના વિરોધોના જવાબો

Mumbai’s largest circulated daily newspaper, The Times of India had published an article on February 6, 2006 by an extremist, Abu Bakr, captioned ‘Why should Muharram be considered sacred?’ The article and its claims were effectively debunked in the same newspaper. Following is the gist of the article.

Mr. Abu Bakr: Unfortunately your inability to follow the teachings of Islam is reflected in your writings. Let us examine what you have written and what the reality actually is.

You wrote:

The tenth day of Muharram is ‘Aashura’. The Jews of Madina fasted on this day, the day on which Prophet Moses (a.s.) and his followers crossed the Red Sea miraculously. So the Holy Prophet (s.a.w.a.) directed the Muslims to fast on the day of Aashura.

The Answer:

The hadith you have quoted is in actuality thus:

The Prophet (s.a.w.a) on migrating to Madina found the Jews fasting on the 10th of Muharram. On enquiry, he was told: “It is an auspicious day; it is the day when God delivered the children of Israel from their enemy (i.e. Pharaoh); and, therefore, Moses fasted on that day.” The Prophet (s.a.w.a) said, “I am worthier of Moses than you are.” Thereupon, he fasted on that day and ordered (the Muslims) to fast.

(Al- Saheeh of al-Bukhari, Vol.3; Egypt ed.; p.54. Mishkatul-Masabih; Delhi ed.; 1307 A.H.; p.l72)

It is noted by the commentator of Mishkatul-Masabih that “it was in the second year, because in the first year the Prophet (s.a.w.a.) had arrived at Madina after ‘Aashura, in Rabi’ul-awwal.”

It should be noted that the Jews had their own calendar and monthly cycles. There is no logic in saying that they fasted on the 10th of Muharram- unless it could be proved that this date always coincided with a Jewish day of fast.

The first month of the Jews (Abib, later named Nisan) coincided with Rajab of the Arabs. W.O.E.Oesterley and Theodore H.Robinson have written that in Arabia “the most important of all the new-moon festivals was that which fell in the month of Rajab (sic), equivalent to the Hebrew month ‘Abib, for this was the time when the ancient Arabs celebrated the Spring festival.” (Hebrew Religion; S.P.C.K., London; 1955; p.128)

Probably, in ancient times the two branches of Hazrat Ibrahim’s (a.s.) household followed the same system of intercalating an additional month. And in this way the 7th Jewish month, Tishri I, coincided with Muharram. And the ‘Aashura of Muharram synchronized with 10th of Tishri I, the Jewish Day of Atonement – a day of fast. The two calendars lost their synchronization when Islam, in the 9th year of Hijrah, disallowed intercalation. But on deeper consideration it transpired that this parity was lost long before the advent of Islam, because the Arabs did not follow any mathematical calculation in their intercalation. That was why Muharram of the 2nd year of Hijrah began on 5th July, 623 C.E. (Al-Munjid, 21st ed.), months before Tishri I (which always coincides with September-October).

Clearly, ‘Aashura’ of Muharram in that year (or, for that matter, during the Prophet’s (s.a.w.a.) whole life at Madina) had no significance whatsoever for the Jews.

You wrote:

In the beginning, fasting on this day was obligatory but later, the fasts of Ramadan were made obligatory and the fast on the day of Aashura was made optional.

You further state:

Yet, the sanctity of Aashura cannot be ascribed to this event for the simple reason that the sanctity of  Muharram and the day of Aashura was established during the days of the Holy Prophet (s.a.w.a.), much before the birth of Husain.

The Answer:

The question is: Why did they fast on that day?

The Jewish Midrashic literature relates the 10th day of the 7th month (Yom Hakippurim – Day of Atonement) to the event of bringing the tablets of the Covenant from Mount Sinai, as Dr. Mishael Maswari-Caspi has written in his letter.

The question is: If the Jews had wanted to keep the long-lost synchronization of Tishri I and Muharram in view, how was it that they forgot to narrate this tradition to the Prophet (s.a.w.a.)?

The month in which God delivered the Israelites from Pharaoh was Abib (i.e. Rajab), as the Bible clearly states: “Observe the month of Abib, and keep the pass-over unto the Lord thy God: for in the month of Abib the Lord thy God brought thee forth out of Egypt by night.” (Deut. 16:1)

The question is: How could the Jews transfer an event of Abib (originally coinciding with Rajab) to Muharram, in open defiance of their Torah?

Here is a point to ponder for the Muslims: The Prophet (s.a.w.a.) was sent with a religion to abrogate all previous religions and shari’ah. How was it that he deigned to imitate the custom of the Jews?

It is clear from above-mentioned facts that the Jews had no reason at all to fast on Aashura of Muharram at that period; and this story, built on that premise, is just that – a fiction. Obviously, it was invented by a narrator who only knew that once upon a time Muharram coincided with the Jews’ Tishri I; but was totally unaware of contemporary Jewish religion and culture.

One feels constrained to mention here that this and other such traditions were forged by camp-followers of the Umayyads, after the martyrdom of Imam Husain (a.s.), as a part of their campaign to turn the 10th of Muharram into a day of rejoicing. These traditions are of the same genre as those which say that it was on the 10th of Muharram that Noah’s ark rested on Mount  Arafat, the fire became cool and safe for Hazrat Ibrahim (a.s.) , and Hazrat Isa (a.s.) ascended to the heavens. In the same category came the traditions exhorting the Muslims to treat Aashura as a festival of joy, and to store one’s food-grain on this very day, as it would increase one’s sustenance and bring the blessings of Allah to the household.

You wrote:

In fact, it is one of the merits of Husain (a.s.) that his martyrdom took place on this day. Another misconception is that it is an inauspicious month since Husain was killed during Muharram. Hence people avoid conducting marriages during this period.

This is baseless. If the death of an eminent person on a particular day renders that day unlucky for all times to come, no day of the year would be free from bad luck. The Holy Qur’an and the Sunnah of the Holy Prophet (s.a.w.a.) have liberated us from such superstitious beliefs.

The Answer:

This is nothing but blind prejudice since there are no traditions which state that it is haraam (unlawful) to conduct weddings on Aashura or in month of  Muharram and Safar. I would like to ask you that will you get married on the day your father or mother die or will you postpone it for a month or so as a mark of respect or consideration? (I wouldn’t be surprised if you say  – there is no harm).

You wrote:

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 …………..”

The Answer:

Hasn’t it occurred to you that had it not been for these mourning rituals, the distinction between the path of Imam Husain (a.s.) and that of Yazid would have been destroyed. Yazid 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 Ahle bait (a.s.). The words of Imam of Ahle Sunnah Allamah Fakhrudeen Raadhi 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-Kabir, vol. 7, p. 390, line No. 9)

Crying and Blood shed for Imam Husain (as) from Qur'an

فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنْظَرِينَ

"And neither heaven nor earth shed a tear over them: nor were they given a respite (again)"

Holy Quran Sura Dhukhan, Verse:29  (44:29)

---Tafseer of the above verse in narrations from the Imam's (as)---

Ibrahim Al Nakhai narrates:

عن إبراهيم النَّخعيِّ قال : خرج أمير المؤمنين عليه السلام فجلس في المسجد واجتمع أصحابه حوله وجاءَ الحسين عليه السلام حتّى قام بين يديه فوضع يده على رأسه فقال : يا بني إنَّ الله عَيَّرَ أقواماً بالقُرآن ، فقال : فما بَكَتْ عَلَيْهِمْ السَّماءُ وَالأرضُ وَما كانُوا مُنظَرينَ ، وأيْمُ اللهِ ليَقتلنّك بَعدي ، ثمّ تبكيك السَّماءُ والأرض

The Commander of the Believers (as) came out and sat in the mosque and his companions gathered around him. Then Imam Husain (as) came and stood in front of him.

The Commander of the Believers (as) placed his hand over the head of Husain (as) and said:

O My Son! Allah has degraded some people in the Quran by saying; neither did the heavens weep over them, nor the earth, nor were they granted respite’ (44:29). I swear to Allah that they will kill you after me and then the heavens and the earth will weep over you.

[Note: There are many more narrations which say the same as in this narration]

Source: Kamil Al Ziyarat Chapter.28 Hadees.2

http://www.rafed.net/books/doaa/kamil/k08.html#93    

---How did the heavens and the Earth weep for Imam Husain (as)??---

Narrated from Umar ibn Wahab, from his father, who said:

أخبرنا عُمَرُ بنُ وَهْب ، عن أبيه ، عن عليِّ بن الحسين عليهما السلام قال : إنَّ السّماء لم تبكِ منذ وضعتْ إلاّ على يحيى بن زَكريّا والحسين بن عليِّ عليهم السلام ، قلت : أيّ شيء كان بكاؤها؟ قال : كانت إذا استقبلت بثوب وقع على الثَّوب شبه أثر البراغيث من الدَّم

Ali ibn Husain (as) [Imam Sajjad (as)] said:

The Heavens have never wept over anyone since the day they were created except for Yahya ibn Zakariyya (as) and Husain bin Ali (as).

I asked, “How did the heavens weep?”

Imam (as) replied, “If you would have faced (the wind) with a garment, you would have seen something similar to a red mist of blood on it.”

Source: Kamil Al Ziyarat Chapter.28 Hadees.12

http://www.rafed.net/books/doaa/kamil/k08.html#93 

Imam Raza (as) in a long narration to Riyan ibn Shabeeb:

يا ابن شبيب لقد حدثني أبي ، عن أبيه ، عن جده أنه لما قتل جدي الحسين أمطرت السماء دما وترابا أحمر

Imam Raza (as) said, “O Ibn Shabeeb! My father narrated that his father (s) quoted on the authority of his grandfather (s) that when they murdered my grandfather Al-Hussein (s), the heavens cried (dark) red blood and dirt.

Source: Uyun Akhbar Al Riza Vol.1 Pg.299 / Bihar Al Anwar Vol.44 Pg. 286

http://www.al-shia.org/html/ara/books/lib-hadis/behar44/a29.html


Dawud bin Farqad narrates:

عن داودَ ابن فَرْقَد قال : سمعت أبا عبدالله عليه السلام يقول : كان الَّذي قَتَلَ الحسينَ بنَ عليٍّ عليهما السلام ولد زنا ، والَّذي قَتل يحيى بن زَكريّا ولد زنا ، وقال : احمرَّتِ السَّماء حين قُتل الحسين بن عليٍّ سنة ، ثمّ قال : بَكتِ السَّماء والأرض على الحسين بن عليٍّ وعلى يحيى بن زَكريّا ، وحُمرتها بُكاؤها

I heard Aba Abdillah (as) [Imam Sadiq (as)] say:

The Killer of Husain ibn Ali (as) was conceived illegitimately and the killer of Yahya ibn Zakariyya (as) was also conceived illegitimately. When Husain ibn Ali (as) was killed, the heavens turned red for one year.The heavens and the earth have (only) wept over Husain ibn Ali (as) and Yahya ibn Zakariyya (as) and the heavens weep by becoming red.

Source: Kamil Al Ziyarat Chapter.28 Hadees.21

http://www.rafed.net/books/doaa/kamil/k08.html#93    

Narrated from Ali bin Mus-hir Al Quraishi who said:

عن عليِّ بن مُسْهِر القُرَشيِّ «قال : حدَّثتني جدَّتي أنّها أدركتِ الحسين بن عليٍّ عليهما السلام حين قُتل فمكثنا سنة وتسعة أشهر ، والسّماء مثلُ العَلّقةِ مثلُ الدَّم ، ما ترى الشَّمس

My grandmother told me that she was alive at the time of killing of Husain bin Ali (as).

She said, “The heavens turned red like blood after the killing of Husain (as) for one year and nine months, and we could not (even) see the sun.”

Source: Kamil Al Ziyarat Chapter.28 Hadees.5

http://www.rafed.net/books/doaa/kamil/k08.html#93 

Abi Ma’shar narrates from Al Zuhri who said:

حدَّثني أبو مُعْشر ، عن الزُّهْريّ قال : لمّا قتل الحسين عليه السلام أمطرتِ السّماء دماً . لمّا قتل الحسين عليه السلام لم يبق في بيت المَقْدِس حَصاةٌ إلاّ وجد تحتها دمٌ عَبيط

When Husain (as) was killed, the heavens rained blood, and no stone was removed in Bayt Al-Maqdis without (one) seeing fresh blood under it.

Source: Kamil Al Ziyarat Chapter.28 Hadees.20

http://www.rafed.net/books/doaa/kamil/k08.html#93

12th Imam (atfs) Shedding tears of blood for Imam Husain (as)

Imam of the time, Imam Az Zaman (atfs) himself says the following in Ziyarat-e-Nahiya:

  فَلَئِنْ أَخَّرَتْنِى الدُّهُورُ ، وَ عاقَني عَنْ نَصْرِك َ الْمَقْدُورُ وَ لَمْ أَكُنْ لِمَنْ حارَبَك َ مُحارِباً، وَ لِمَنْ نَصَبَ لَك َ الْعَداوَةَ مُناصِباً ، فَلاََ نْدُبَنَّك َ صَباحاً وَ مَسآءً ، وَ لاََبْكِيَنَّ لَك َ بَدَلَ الدُّمُوعِ دَماً

"Since I haw been pushed behind by the passage of time and being prevented from helping you by fate and I could not fight those who had fought you. And (since) I had rot been able to face your enemies I will continue to weep morning and evening and weep for you with tears of blood."

Source: Ziyarat Al Nahiya.
http://www.ziaraat.org/other/nahiya.php