Refuting common Nasibi objections to Azadari

First Objection – Martyrdom should be celebrated not mourned

Why do the Shi’a deem the martyrdom of Imam Husayn (as) a tragedy, when it should be a happy occasion?

The slain leader of the Nasibi organization Sipah Sahaba, Azam Tariq in his famed ‘Khutbah Jail’ sets out a detailed attack on the Shi’a commemorating Imam Husayn (as)’s Shahadath by asserting that Muslims deem martyrdom to be a happy honour whilst Shi’a deem it a tragedy. Below, we will set out a vast array of responses.

Reply One – It is natural to mourn suffering

Whilst there is no doubt that Imam Husayn (as) should be praised for his exceptional bravery, patience and character at Karbala, the hardships he faced and sacrifices that he presented in the way of Allah (swt), is something worth crying and It is natural that commiserate with someone for his suffering and praise him for his success. Our Azadari fulfils both the requirements. It gives credit and appreciation for the success of the mission of Karbala and on the other hand we mourn the adversities and hardships faced by the progeny of the Holy Prophet (s) and their faithful companions.

All schools of thoughts unanimously agree that if a person faces hardships, persecution or death whilst carrying out a noble deed, his service should not be forgotten. The martyrdom of Imam Husayn (as) does not mean that the Shi’a should be happy rather than sad in Muharam.

Reply Two – It is natural to express grief at the plight of fallen heroes

During the Indo / Pak wars of 1965 and 1971 the entire Pakistani nation offered their respects to those killed. At the same time televised pictures of these ceremonies depicted images of relatives crying at the loss of their loved ones. This doesn’t mean that they were unhappy at their bravery and success. The media showered praise on their bravery but also expressed grief at the huge sacrifice / loss of life that was undertaken in attaining this objective.

Reply Three – The Sahaba mourned when Umar was martyred

The Ahl’ul Sunnah believe that Umar was martyred, did the Sahaba rejoice at this happy occasion? Let us see the vivid picture painted by Ibn Abbas (ra) as recorded in Tareekh e Baghdad, volume 12, page 357:

“When Umar was assassinated, the people were so grieved that they left eating.” Abbas [Ibn Abdul Mutalib] said ‘The deaths of the Holy Prophet(s) and Abu Bakr were also great losses but we didn’t leave eating, so even now we should eat’ and after that he himself started eating and so did the other people.”

Such was the tragedy that befell the Sahaba that the people abandoned eating, and it took the efforts of Ibn Abbas to console them and get them back into the eating mode again.

Along the same lines Wahaby scholar Waheed uz Zaman Haiderabadi stated:

“After the death of Umar, Uways Qarni mourned by saying Oh! Umar Oh! Umar Oh! Umar”
Hadiya tul Mahdi, volume 1, page 23, Published in Delhi

If crying and mourning for a martyr is wrong then why did the Sahaba (including) Uways Qarani (ra) mourn for Umar?

• Did they think that he had failed to succeed in his Islamic duty?
• Did they think that he wasn’t a martyr?
• Was their perception wrong?

Reply Four – Lady Hajra mourned when she heard of her son’s pending death

The misuse of Shi’a texts to ‘prove’ that Azadari for Imam Hussain (as) is Haraam

Tradition One

The darling of the Nasibi movement Qadhi Mazhar Husayn in his book ‘Ham Matam kyo nahee kartay’ [Why do not we perform mourning] said:

Imam Ja’far Sadiq (as) has said that patience and hardships, both comes to the believer, hence on the appearance of hardships, he exhibit patience and adversities impatience comes to kafir hence on the appearance of adversities, he exhibits signs of Jaza’
Al-Kafi, Volume 3 page 223

Reply

The Nasibi does not know the true meaning of ‘patience’ – its is Nasibi perception that those who stay quite during grief and hardships and refraining from wailing and crying are considered patient. The reality is that wailing and crying does not negate the concept of patience while complaining and holding Allah (swt) responsible for the adversities during hardships constitutes impatience, i.e. commenting on an act due to a lack of knowledge is impatience.

The story of Musa (as) and Khider (as) mentioned in Qur’an serves as a proof for our notion. As Musa (as) asked Khider (as) that He wanted to go with him and wanted to learn the things which Khider (as) had learnt from Ilm-e-Ladunni. Khider (as) told Musa (as) that He didn’t possess patience and how would he endure a matter that he lacked knowledge of. Prophet Musa (as) told him that “Inshallah”, he will find Khider (as) enduring and would not oppose anything Khider (as) did. Despite this, when Khider (as) made an hole in the boat and Khider (as) said that hadn’t, Khider (as) said he failed to maintain patience. The same reply was given to Musa (as) by Khider (as) when he (as) commented on the killing of servant by Khider (as). The verse proves that lack of ‘Sabr’ involves commenting on mater that you lack knowledge of.

In the eyes of Ulema, the definition of patience is that the ‘self’ shall not indulge in an unsound act. True patience is that exhibited in war, and refers to not fleeing the battlefield.

The terms ‘Sabr’ [patience] means not to complain about Allah (swt) before any other than God. We have the example of Prophet Yaqub (as) who maintained this high level of patience even after his lamentation. as he complained about his adversities to Allah (swt) as we have already mentioned.

Unless someone issues a complaint at adversities to persons other than Allah (swt), merely weeping and chest beating does not fall under the category of impatience.

The tradition makes no reference to the prohibition of mourning etc rather the condition of two classes are being discussed that a believer is he who stands firm on his iman and his endurance is unshakable whilst a Kâfir complains and holds Allah responsible for his calamity and suffering and hence shows impatience.

During the pre Islamic era, it was the tradition of these people to wail and cry at adversities blaming all on Taqdir, they would recite poetry wherein they commented on the wisdom of Allah and how they exhibited impatience. The same thing has been mentioned in this tradition. To advance a weak Hadeeth and twist in effort to prove that mourning for Imam Husayn (as) is Haraam is fitting of these Nawasib.

Tradition Two – The Definition of Jaza

Jabir said: ‘I asked Abu Jaffar (as) about the grief (Jaza). He replied: ‘The climax of grief is to scream and woe, beating the cheek, face, chest and pulling the hair. Whoever made a mourning assembly verily he abandoned patience and followed the other way but whoever was patient and mentioned Allah and praised him, verily he is pleased by Allah’s will, therefore he will be rewarded by Allah. But whoever doesnt do this, he will be judged and he is condemned and Allah will not reward him’
Furu al-Kafi, Volume 1 page 121
Bihar al-Anwar, Volume 79 page 89

Reply One – The tradition has been graded as weak

Allamah Majisi in his book Mirat al-Uqool, Volume 14 page 181 has declared it a weak tradition.

Reply Two

Even for the sake of discussion we suppose the tradition was authentic, than the only meaning which we get from this is to mourn while going out of the mentioned limits is impatience and illegitimate. In pre Islamic age people during the adversities and when confronted by clamities, used to wail and cry and create poetries based on inappropriate words for Allah (swt) and the condemnation we just read in the tradition is for the very absurd customs. But in the Azadari of Imam Husayn (as) maintains the high prestige of Allah (swt), we don’t commit any blasphemy against Allah (swt) and our lamentation would not be defined by our Imam (as) as Jaza. When it comes to Imam Husayn (as) such mourning is valid and legitimate! The Shi’a do not conduct Azadari for ordinary people, we reserve it for Imam Husayn (as), these acts are in accordance with dictates of the Qur’an and Sunnah.

Tradition Three

Imam Husain (A.S) in Karbala

The 2nd of Muharram  - Arrival of Imam Hussain(a.s.) and his family and friends in Karbala .

It was the 8th of ZilHijjah when Imam Hussain(a.s.) converted his Hajj plan into Umra and left Makkah just two days before the Hajj. He is the first haji to do so in the history of Islam. He took along most members of his immediate family and some steadfast friends and set off for Iraq in order to avoid bloodshed in the Holy city of Makkah .

On his way, he was confronted by one of the Lieutenants of Yazeed named Hur along with his army. Hur asked Imam(a.s.) to abandon his plan to go to Kufa and that he should accept the Caliphate of Yazeed or could opt to go to some other place which is outside the Caliphate of Yazeed. Imam(a.s.) told him not to demand the acceptance of Caliphate of Yazeed since it was not possible and because Yazeed was a usurper and wanted to destroy the face of Islam.

Imam Hussain(a.s.) started traveling again along with his family members and companions. Hur and his soldiers accompanied them in order to make sure that they do not head towards and arrive in Kufa. On the 2nd of Muharram, this group arrived at a place where Imam(a.s.) picked up some sand and smelt it and after smelling inquired from the local inhabitants as to what was the name of this place. Some people said it was called NAINAWA, some said it was called GHAZARIYA and then a group of old men mentioned that it was also called KARBALA .

On hearing this, Imam(a.s.) ordered his men to stop and camp there and then said “This is the place about which I was mentioned by my grandfather and my father. We will stay here and our blood will be spilt here and our women and children will be made captive here.”  He then pointed out to various places and indicated that “My son Ali Akbar will be killed here, my nephew Qasim will be killed over there and my brother Abbas will be killed here close by the river and at the end, I will be slaughtered here”. The womenfolk and children of Imam(a.s.) were also listening to this sermon and finally when Imam(a.s.) said “... and my son Ali Asghar will be killed by a spear over here....” his daughter Sakina(a.s.) said “O my father, will the tyrants enter our camps” Imam(a.s.) replied “not until I am alive, I will carry Ali Asghar myslef into the battle field”.

The 3rd of Muharram - Start of gathering of the army of Yazid(laeen) in Karbala.

From the 3rd of Muharram troops of Umar ibn-e-Saad(la) started gathering in Karbala to fight Imam Hussain(a.s.) and his handful companions on the direct orders and direction of Yazeed ibn-e-Muawiya(laeen). The troops came in large numbers and started settling around the river Euphrates (Nehr-e-Furat). Ibn-e-Ziyad continued sending troops from Kufa and some troops were also sent directly by Yazid(laeen) from Syria. According to historical counts the total Yazid army was between 30,000 and 120,000 men. This strong army against a handful (between 72 and 200) people – including men and women – shows the level of fear that Yazeed(laeen) and ibn-e-Ziyad(la) had from Imam Hussain(a.s.).

From the 3rd until the 7th of Muharram troops kept on arriving and the children of Imam Hussain(a.s.) camp were frightened by the thunderous noise of the horses and soldiers. The womenfolk and children kept on asking on every arrival if they came as the helpers of Imam Hussain(a.s.) and always the answer was a heartbreaking NO. This continuously added to the fright of children and womenfolk. Finally on the day of Ashura (10th Muharram), there arrived some help for Imam Hussain(a.s.) as well - a group of 3 people – Hur, his son and his slave – and then an old and trusted friend of Imam Hussain(a.s.) named Habib ibn-e-Mazahir(a.s.). Although too little, but their arrival was so heartening for the women and children of the camp that they sent personal greetings and salutations to them and thanked them for coming to the help of Imam and his family.

Historiography of the battle of Karbala

Extracted from :  http://en.wikipedia.org/wiki/Battle_of_Karbala

Primary sources

The first historian to systematically collect the reports of eyewitnesses of this event was Abi Mikhnaf (died in 157 AH/774 CE) in a work titled "Kitab Maqtal Al-Husayn".^[70] Abi Mikhnaf's original seems to have been lost and that which has reached today has been transmitted through his student Hisham Al-Kalbi (died in 204 AH.) There are four manuscripts of the Maqtal, located at Gotha (No. 1836), Berlin (Sprenger, Nos. 159–160), Leiden (No. 792), and St. Petersburg (Am No. 78) libraries.^[71]

Rasul Jafarian has counted five primary sources that are now available. Among the original works on maqātil (pl. of maqtal or place of death / martyrdom and hence used for books narrating the incident of Karbalà) the ones that could be relied upon for reviewing the Karbala happenings are five in number. All these five maqtals belong to the period between the 2nd century AH (8th CE) and the early 4th century AH (10th CE). These five sources are the Maqtal al-Husayn of Abu Mikhnaf, the Maqtal al-Husayn of Ibn Sa'd -Sunni Historian-, the Maqtal al-Husayn of Baladhuri -Sunni Historian-, the Maqtal al-Husayn of Dinawari, and the Maqtal al-Husayn of Ibn A'tham.^[72]

However, some other historians have recognized some of these as secondary sources. For example Veccia Vaglieri has found that Baladhuri (died 279AH/892-893CE) like Tabari has used Abi Mikhnaf but has not mentioned his name.^[73] On the basis of the article of "Abi Mikhnaf" in "Great Islamic Encyclopedia" Ibn A'tham has mentioned Abi Mikhnaf in "Al-Futuh" thus he should be recognized as secondary source.^[74]

Secondary sources

Then latter Muslim historians have written their histories on the basis of the former ones especially Maqtal Al-Husayn of Abi Mikhnaf. However they have added some narrations through their own sources which were not reported by former historians.

Tabari narrated this story on the basis of Abi Mikhnaf's report through Hisham Al-Kalbi in his history, History of the Prophets and Kings.^[75] Also there is fabricated version of Abi Mekhnaf's book in Iran and Iraq.^[70] Then other Sunni Muslim historians including Balazari and Ibn Kathir narrated the events of Karbala from Abi Mikhnaf. Also among Shi'a Shaykh al-Mufid used it in Irshad.^[76] However, followers of Ali – later to be known as Shia Muslims – attached a much greater importance to the battle and have compiled many accounts known as Maqtal Al-Husayn.

Shia writings

Salwa Al-Amd has classified Shia writings in three groups:^[77]

1. The legendary character of this category associates the chronological history of Husain ibn Ali with notions relating to the origin of life and the Universe, that have preoccupied the human mind since the beginning of creation, and in which Al-Husayn is eternally present. This category of writing holds that a person's stance toward Husain ibn Ali and Ahl al- Bayt is a criterion for reward and punishment in the afterlife. It also transforms the historical boundaries of Husain ibn Ali's birth in 4 Hr. and his martyrdom in 61 Hr. to an eternal presence embracing the boundaries of history and legend.
2. This category comprises the literary works common in rituals and lamentations (poetic and prose) and is characterized by its melodramatic style, which aims to arouse pity and passion for Ahl al- Bayt's misfortunes, and charge feelings during tempestuous political circumstances on the memory of Ashura.
3. This category is the nearest to Sunni writings because it fully cherishes the historical personality of Husain ibn Ali and regards the Karbala incident as a revolt against oppression; dismissing the legendary treatment, while using the language of revolt against tyranny and despotic sovereignty. A model writer of this category is Mohamed Mahdi Shams Al-Din.

Battle of Karbala

 Extracted from : http://en.wikipedia.org/wiki/Battle_of_Karbala

The Battle of Karbala took place on Muharram 10, in the year 61 of the Islamic calendar^[2] (October 10, 680)^[7][8] in Karbala, in present day Iraq. The battle was between a small group of supporters and relatives of Muhammad's grandson Husain ibn Ali, and a much larger military detachment from the forces of Yazid I, the Umayyad caliph, whom Husain had refused to recognise as caliph. Husain and all his supporters were killed, including Husain's six months old infant son, and the women and children taken as prisoners. The dead are regarded as martyrs by Muslims, and the battle has a central place in Shi'ah history and tradition, and has frequently been recounted in Shi'ah Islamic literature.

The Battle of Karbala is commemorated during an annual 10-day period held every Muharram by the Shi'ah as well as many Sunnis, culminating on its tenth day, Ashura.^[9]

Muawiya I died on Rajab 22, 60 AH (680 CE). In violation of Islamic tradition and his own written agreement with Hasan ibn Ali,^{[citation needed]} Muawiya I appointed his son Yazid as his successor, converting the Caliphate into a dynasty. Few notables of the Islamic community were crucial to lending some legitimacy to this conversion of Caliphate into a dynasty,^[15][16] even people like Said ibn Uthman^[15] and Al Ahnaf ibn Qays^[17] denounced his Caliphate.^[18] Husain ibn Ali was the most significant threat to this dynastic rule, since he was the only living grandson of the prophet Muhammad. Yazid instructed his Governor Walid in Medina to force Husain ibn Ali to pledge allegiance to Yazid. Husain refused it and uttered his famous words that "Anyone akin to me will never accept anyone akin to Yazid as a ruler." Husain departed Medina on Rajab 28, 60 AH (680 CE), two days after Walid's attempt to force him to submit to Yazid I's rule. He stayed in Mecca from the beginnings of the Sha'ban and all of Ramadan, Shawwal, as well as Dhu al-Qi'dah.

It is mainly during his stay in Mecca that he received many letters from Kufa assuring him their support and asking him to come over there and guide them. He answered their calls and sent Muslim ibn Aqeel, his cousin, to Kufa as his representative in an attempt to consider the exact situation and public opinion.

Husain's representative to Kufa, Muslim ibn Aqeel was welcomed by the people of Kufa, and most of them swore allegiance to him. After this initial observation, Muslim ibn Aqeel wrote to Husain Ibn Ali that the situation in Kufa was favorable. However, after the arrival of the new Governor of Kufa, Ubayd-Allah ibn Ziyad, the scenario changed. Muslim ibn Aqeel and his host, Hani ibn Urwa, were executed on Dhu al-Hijjah 9, 60AH (September 10, 680 CE) without any considerable resistance of the people. This shifted the loyalties of the people of Kufa, in favor of Yazid against Husain ibn Ali.^[19] Husain ibn Ali also realized a deep conspiracy that Yazid had appointed `Amr ibn Sa`ad ibn al As as the head of an army, ordering him to take charge of the pilgrimage caravans and to kill al Husain ibn Ali wherever he could find him during Hajj,^[20][21] and hence decided to leave Mecca on 08th Dhu al-Hijjah 60 AH (12 September 680 AD), just a day before Hajj and was contented with Umrah, due to his concern about potential violation of the sanctity of the Kaaba.^[22][23] He delivered a famous sermon in Kaaba highlighting his reasons to leave that he didn't want the sanctity of Kaaba to be violated, since his opponents had crossed any norm of decency and were willing to violate all tenets of Islam.

When Husain ibn Ali was making his mind to leave for Kufa, Abd-Allah ibn Abbas and Abdullah ibn Zubayr held a meeting with him and advised him not to move to Iraq, or, if he was determined to move, not to take women and children with him in this dangerous journey. Husain ibn Ali, however, had resolved to go ahead with his plan. He gave a speech to people the day before his departure and said:

"... The death is a certainty for mankind, just like the trace of necklace on the neck of young girls. And I am enamored of my ancestors like eagerness of Jacob to Joseph ... Everyone, who is going to devote his blood for our sake and is prepared to meet Allah, must depart with us..."^[24]

The Karbala - E-book on Imam Husain (a.s)

The Karbala

Role of Women in the Uprsing of Imam Husain(a.s)

It is a historically foregone conclusion that Imam Hussein (a.s.) was fully aware of the fact that his opposition to the Ummayyad policy and the strong stance he took against it would only lead to his martyrdom in the way of Allah, whether he remained in the city of Medina, Mecca or any other city. But he wanted his martyrdom to have an impact on the life of the ummah as wide and great as the personal reward, comfort and eternal pleasure of Allah which he won. That is why he planned to foil all attempts of assassination against him, hatched by the Ummayyad rulers. That kind of death has no reverberations, or at least its consequences are quite limited. No turmoil would follow it as big as desired, nor would there be a furor that would be potential in the life of the ummah.
Thus, the key elements that would promote a historical shock in the body of the ummah, that would leave its marks on the present and future of the ummah, had to be ripened. Imam Hussein (a.s.) began preparing himself and his followers for a real battle between his camp, the camp of the faith, and the camp of falsehood led by the Ummayyad house. He called on the men to join the revolutionary forces. He spared neither tribes, nor the Arab neighborhoods which he passed by on his way to Iraq, without calling them to aid him and join his forces. Historically and horizontally, the outcry would be sharper. This fact made him to bring his womenfolk and children, though he was totally convinced that he would not survive the battle.
Imam Hussein (a.s.) had a conviction, to the point of certainty, that his women and those of his supporters would be taken captives and would be humiliated at the hands of the regime's stooges. But he also knew that this outrageous abuse would not be publically approved of. It would serve as a good and effective element in disclosing the nature of the Ummayyad policy and leave it, undisguised, before the masses. Shedding off the layers of humiliation and passivity, the Muslim conscience would be thrown into the center of the big challenge.
The women, on the other hand, played no less effective roles. In captivity they talked to the people, laid the facts bare before them, and unveiled the schemes and plots of the Ummayyad policy, both in Kufa and Syria. Through the speeches, discussions and tirades on the part of the women, Imam Hussein (a.s.) drove home his message. The reader will not remain in doubt as to why Imam Hussein (a.s.) brought with him his women to Karbala'.
Based on these considerations, we ascertain, without the slightest doubt, that the participation of the women in the Husseini revolution was planned and pondered over beforehand.
Hence, Imam Hussein's (a.s.) reply to his brother, Muhammad bin al-Hanafiyyah, who asked him why he was taking the women with him prior to his departure from Mecca, "Certainly, Allah desires to see them captive."(62)
We deem it of great use to quote texts from the addresses delivered by Zainab, the Great Lady, and the other virtuous women from the house of Imam Hussein (a.s.).
Zainab, the noble woman from the tribe of Bani-Hashim, the daughter of Fatima al-Zahra' and Imam Ali (a.s.), the sister of Imam Hussein (a.s.), stood among the Kufans, assuming her responsibility as the spokeswomen for her brother' s revolution, addressed them in these words:
"Praise be to Allah and divine blessings be sent on my grandfather, Muhammad, and his good and exemplary descendents. O People of Kufa! Do you shed tears? May your tears never dry up, and your loud lamentations never cease. You are like the woman that unravels to bits the thread which she has formerly spun. Your faith is nothing but deceit and betrayal. Are there any among you but the immodest, disgraced, proud, spiteful, idolator, enemy, and reviler? There are among you those who are as guileful plants growing in filth, or the silver on a grave.
"Certainly evil is that which your souls have sent before for you. Allah is displeased with you and in punishment shall you abide. Are you crying and wailing? Indeed, by Allah. Do cry endlessly and laugh but little, for your deed was so horrendously disgraceful that you will never be able to atone for it. How can you wash away the crime of murdering the scion of the Seal of the Prophets, the essence of the message, the lord of the youth in paradise, the refuge of your nobles, the refuge to whom you resorted during affliction, the bright divine proof of yours, and your master who spoke for you.

Who was the Winner of the Karbala Movement?

Although a group of simple people think that Yazeed won the Ashoora battle and Hussain (A.S.) was defeated. But by studying the history deeply and thoroughly they would appreciate that the situation was reverse and opposite of it. For, winning and succeeding does not mean that a person must remain unharmed and intact and the enemy be killed. But it means success in achieving one's objects and goals and aspirations and ideology although one is killed. Defeat does not mean being killed and loosing life in the battlefield. But it means the death and annihilation of objective, aspiration and belief.

Hussain (A.S.) himself and his friends were martyred in the Ashoora's tragic event, his family was taken prisoner, their properties were plundered and looted but the aim and objective of Hussain (A.S.) remained alive, because, his aim was the spreading and expansion of Islam and stopping the cruelty, tyranny and aggression, which has been carried forward during the entire length of history and millions of men are the holders and carriers of the flag of this belief and aspiration. Hut the aim of Yazeed was annihilated and perished; because his sole aim was not killing Hussain (A.S.) and his friends instead it was finishing Islam and the end and termination of the teachings of the Holy Prophet (P.B.U.H.) of Islam. Since Hussain (A.S.) was on that track and way, Yazeed thought by killing Hussain (A.S.) and taking his family as prisoner the story will finish and his ends will be achieved.

What day is the Ashoora?

Ashoora was a formal Arab Eid day in the days and era of ignorance. People used to keep fast and make merry, and hold ceremonies of joy in the same manner as Nauroze was considered to be the Eid day in Iran.

In the Arab history, Ashoora day (10th of Moharram) was the historical and customary Eid, when the various tribes of Arab put on new clothes and decorate the cities. Still, a group of Arabs, who is known as the "Yazeedi" group celebrates this day as a joyous festival.

When the incident and anguish of Karbala took place in the year 61 Hijrah, the mode and line of tendencies, and views of Arab and the Muslims was changed. Moharram, which was taken to be as one of the (Haram) prohibited months. War and killing was prohibited in it because the martyrdom day of the best of the sons of Adam i.e. Hussain Ibn-e-Ali (A.S.) and for the Shias it became a day of sorrow and grief, the day of honoring and celebrating the memories of the martyrs.

In the very first year of the martyrdom of Imam Hussain (A.S.) his friends nearly thousands in number gathered around his grave and recited alleges. From the ushering of the era of Bani Ommayide and Yazeed unto this day, hundreds of thousands of the friends of Ahl al-bayth (A.S.) celebrate the mourning meetings and caravans move towards Karbala.

Those whose cities are away and at long distance from Karbala shape their cities as Karbala and hold mourning gatherings.

The Fatimydes of the Egypt announced the Ashoora as the day of mourning of Imam Hussain (A.S.). As such, men and women gathered around the grave of Ome Kulsum (S.A.) and mourned and recited the alleges. All along the Fatimyde Era in Egypt Ashoora remained the official and formal day of mourning and grief.

Moez ud duala Delmi ordered that Ashoora be celebrated officially in Iran and entire population and government officials must refrain from work and celebrate the mourning rituals.

This is the very reason why the mourning rituals in Iran, Egypt, Iraq and India have brought about a spiritual movement and ideological change among the Muslim masses so that today's movement of Muslims is the sequence of the same. With every passing year, it is becoming more fruit full. Hoping that a day will come when people will mend their perverse nesses and misbehaviors and make up their deficiencies and faults and enhance their strength and values.

Hussain (A.S) Tujh Sa Zamane Me-Beautiful Nauha

Last Prayer of Imam Hussein(a.s)

This is from Mukhtar Nameh a series which is currently broadcasting in Iran. The film is about life of Mukhtar, a Shia Muslim commander who took revenge from all those who involved in martyrdom of Imam Hussein (a.s). The film has looked at the event of Ashura very briefly and it has some pictures from that day as well. This is one of them which Zoheir ibn ghin's wife described later for Mukhtar . Zoheir ibn ghin is the old man in front of Imam Hussein (a.s) who tries to protect him.
May Allah bless all of them

Movie - Safeer e Imam Hussain a.s. - Feature Film ( URDU )

Description:
Film based on the journey of Qais Ibne Mussahar, the messenger of Imam Hussain (a.s.) to Kufa

A great movie based on the historical facts. To support the good cause please purchase the DVD version of this movie from www.wilayahnetwork.com

History of the Shrine of Imam Hussain [as] in Karbala | Urdu Documentary

Urdu documentary made by Hadi TV about the history of the shrine of Imam Hussain [as] in Karbala

Ziyarat of Imam Husain (as) is Obligatory!!!

Muhammad ibn Muslim narrates from Imam Muhammad Baqir (as) who said:

عن أبي جعفر عليه السلام قال : مُروا شيعتَنا بزيارة قبر الحسين عليه السلام ، فإن إتيانه مفترض على كل مؤمن يقر للحسين عليه السلام بالإمامة مِن الله عزَّوجلَّ

"Order our shia to go to the Ziyarah of the grace of Husain (as). Verily going to his Ziyarah is obligatory on every believer who testifies that Husain (as) is an Imam appointed by Allah, the Great and Almighty."

Source: Kamil Al Ziyarat Ch.43 Hadees.1

http://www.rafed.net/books/doaa/kamil/k10.html#131

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Ubaydillah ibn Musa narrates from Al-Washa who said:

قال : سمعت الرِّضا عليه السلام يقول : إنَّ لِكلِّ إمام عَهدا في عنق أوليائه وشيعته ، وإنَّ مِن تمام الوَفاء بالعهد وحُسن الأداء زيارة قبورهم ، فمن زارهم رَغبة في زيارتهم وتَصديقاً لما رَغّبوا فيه كان أئمّتُهم شُفعاءَهم يوم القيامة

I heard Imam Riza (as) say:

"There is a binding contract on every Shia and follower toward his Imam and the most perfect and beautiful way to fulfill this contract is to go to the Ziyarah of the grave of that Imam.

On the Day of Judgement, the Imams (as) will intercede for those who go to their Ziyarah while longing for it and believing in that which they have been ordered to believe."

Source: Kamil Al Ziyarat Ch.43 Hadees.2

http://www.rafed.net/books/doaa/kamil/k10.html#131

---

Um Sa'id Al-Ahmasiyyah narrates:

عن أبي عبدالله عليه السلام قالت : قال لي : يا اُمّ سعيد تزورين قبر الحسين؟ قالت : قلت : نَعَم ، فقال لي زوريه؛ فإنَّ زيارة قبر الحسين واجبة على الرّجال والنّساء

Abu Abdillah [Imam Sadiq (as)] asked me:

"O Um Said! Do you go to the Ziyarah of the grace of Husain (as)?"

I replied: "Yes."

Imam (as) said: "Go to his Ziyarah, for verily going to the Ziyarah of the grace of Husain (as) is WAJIB (mandatory) on both men and women.

Source: Kamil Al Ziyarat Ch.43 Hadees.3

http://www.rafed.net/books/doaa/kamil/k10.html#131

---

Abdil Rahman ibn Kuthayr - the servant of Imam Baqir (as) narrates:

عن أبي عبدالله عليه السلام قال : لو أنَّ أحدكم حجّ دَهْره ، ثمّ لم يَزُرِ الحسين بن عليِّ عليهما السلام لكان تاركاً حقّا مِن حقوق الله وحقوق رَسول الله صلّى الله عليه وآله وسلّم ، لاُنَّ حقَّ الحسين فَرِيضة مِن اللهِ ، واجبةٌ على كلِّ مسلم

Abu Abdillah [ Imam Sadiq (as) ] said:

"Even if you go to Hajj every year of your life but do not go to the Ziyarah of Husain ibn Ali (as) you have abandoned one of your obligations towards Allah (swt) and his Messenger (saww)."

"Verily Allah (swt) has made it mandatory the right of Husain (as) and this (Ziyarah) is obligatory on every Muslim.

Source: Kamil Al Ziyarat Ch.43 Hadees.4

http://www.rafed.net/books/doaa/kamil/k10.html#131

Azadari! Act of Love and its limitations

Allah (swt) says in the Holy Quran:

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

Say: "No reward do I ask of you for this except the love of my near of kin” [Chapter.42 Verse.22]

The act of Azadari is a practical implementation of this verse of the Holy Quran known as the verse of “Mawaddat”.

This verse of the Holy Quran orders every Muslim to love the Ahlul Bait (as). Hence the love of the AhlulBait (as) is obligatory.

As per the narrations of the Imam’s (as) there are no fixed ways of expressing ones love towards the AhlulBait (as) and hence any act (which does not go against the clear and specific laws of Islam) done with the intension of expressing love for the AhlulBait (as) is praised and accepted by the AhlulBait (as). Below we quote a couple of narrations of the Imam’s (as) to prove this.

First Narration:

قال أنس : كنت عند الحسين عليه السلام ، فدخلت عليه جارية فحيته بطاقة ريحان ، فقال لها : أنت حرة لوجه الله ، فقلت : تجيئك بطاقة ريحان لا خطر لها فتعتقها ؟ قال : كذا أدبنا الله ، قال الله " وإذا حييتم بتحية فحيوا بأحسن منها أوردوها " وكان أحسن منها عتقه

Anas bin Maalik narrates:

Once I was with Imam Husain (as) when a slave girl came and gave a bundle of flower to Imam Husain (as) as a gift. In return Imam Husain (as) said the slave girl, I have freed you in path of Allah (swt).

Anas then said to Imam Husain (as), “This slave girl gave you a bundle of flower which is of no value and in return you freed her?”

Imam Husain (as) said, “When a (courteous) greeting/gift is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.” [Chapter.4 Verse.86] Hence the return for the bundle of flowers that she gave was this only that she be freed.

[Source: Bihar Al Anwar Vol.44 Pg.195]

http://www.al-shia.org/html/ara/books/lib-hadis/behar44/a20.html

Second Narration:

عن تفسير العياشي، عن بريد بن معاوية العجلي قال: كنت عند أبي جعفر عليه السّلام إذ دخل عليه قادم من خراسان ماشيا، فأخرج رجليه و قد تغلّفتا، و قال: أما و اللّه ما جاء بي من حيث جئت إلاّ حبّكم أهل البيت، فقال أبو جعفر عليه السّلام «و اللّه لو أحبّنا حجر حشره اللّه معنا، و هل الدين إلاّ الحب؟ إن اللّه يقول:

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ و قال: يُحِبُّونَ مَنْ هاجَرَ إِلَيْهِمْ و هل الدين إلاّ الحب؟

It is quoted in Tafseer Al-Ayashi from Bareed Ibn Muawiya Al-Ijli, he said:

"I was in the holy presence of Abu Ja’far (a.s.), while a slave came walking all the way from Khurasan, he took off his shoes and said, "I have not come from where I travelled, but for your love O! Ahlulbait (a.s.)."

Then Imam Abu Ja’far (a.s.) Said, "I swear by Allah (s.w.t.) that if a stone loves us, it will be raised with us, and what is divine religion besides love?

Surely Allah (s.w.t.) says: “Say: "If ye do love Allah, Follow me: Allah will love you…. And he*a.s.) added:” They love those who migrates towards them, and what is the divine religion, besides love"

[Source: Tafseer Al Ayashi Vol. 1 Pg.167]

http://www.al-shia.org/html/ara/books/lib-hadis/behar27/a10.html 

The above 2 narrations clearly indicate that any action (which does not go against the clear and specific laws of Islam) that is done as an expression of love towards the AhlulBait (as) is considered good and acceptable in the eyes of the Imam’s (as) and hence will considered as acting upon the verse of Mawaddat “Say: No reward do I ask of you for this except the love of my near of kin” [Chapter.42 Verse.22]

This is also very clearly specified in the following narration of Imam Sadiq (as):

عن أبي عبدالله عليه السلام قال : سمعته يقول : إنَّ البكاء والجزع مكروهٌ للعبد في كلِّ ما جزع ما خلا

 البكاء والجزع على الحسين بن عليّ عليهما السلام ، فإنّه فيه مأجورٌ

Abu Abdillah (Imam Sadiq (as)) said:

"Crying and JAZA* is Makruh for the slaves (of Allah) over any matter except crying and Jaza over Husain ibn Ali (as). Verily the one who cries and acts impatiently over Husain (as) will be rewarded."

[Source: Kamil Az Ziyarat Chapter. 32 Hadees:2]
http://www.rafed.net/books/doaa/kamil/k08.html#106

*JAZA - uneasiness, restlessness and acting impatiently. Some examples include wearing black clothes and hitting the chests or things over a tragedy. All acts of Azadari come under this category and hence considered Mustahab.

Even the acts which are originally part of culture of the people in a particular area/country will be considered as acceptable and valid and those who do it will be rewarded. This has been very clearly said by Imam Ali (as):

لاَ تَنْقُضْ سُنَّةً صَالِحَةً عَمِلَ بِهَا صُدُورُ هَذِهِ الْاءُمَّةِ وَ اجْتَمَعَتْ بِهَا الْاءُلْفَةُ وَ صَلَحَتْ عَلَيْهَا الرَّعِيَّةُ وَ لاَ تُحْدِثَنَّ سُنَّةً تَضُرُّ بِشَيْءٍ مِنْ مَاضِي تِلْكَ السُّنَنِ فَيَكُونَ الْاءَجْرُ لِمَنْ سَنَّهَا وَ الْوِزْرُ عَلَيْكَ بِمَا نَقَضْتَ مِنْهَا

"Do not give up those practices and do not break those rules which good Muslims have evolved or introduced before you, which have created unity and amity among the various sections of the society and which have benefited the masses. Do not break them and do not introduce innovations because if you do away with those good rules and traditions, the reward of having introduced them will go to those who evolved them and the punishment of having despoiled them will be your lot."

[Source: Nahjul Balagha - Letter 53]

http://www.ghadeer.org/nahj/nameh/n2000008.htm#link53

The same as above is stated by Imam Muhammad Baqir (as):

وبالاسناد الاول عن علي بن مهزيار، عن أحمد بن محمد، عن حماد بن عثمان قال: قال إسماعيل الجعفي: سمعت أبا جعفر محمد بن علي صلوات الله عليهما يقول: من سن سنة عدل فاتبع كان له مثل أجر من عمل بها من غير أن ينقص من أجورهم شئ، ومن سن سنة جور فاتبع كان عليه وزر من عمل بها من غير أن ينقص من أوزارهم شئ

Imam Abu Ja'far Muhammad b. Ali, peace be upon them both said:
"Whoever sets a balanced, just tradition, which is then followed by the people, he earns the reward of everyone who acts accordingly, without they losing anything from their rewards. And whoever sets an unjust tradition, which is then followed, he shall bear the burden of those who act accordingly, without any mitigation in the burdens of the followers."

[Source: Al Amali - Sheikh Mufeed, 23th Assembly, Hadees no. 19]

To give an example here, Prophet Muhammad (saww) very clearly commanded us to build mosques and he himself built quite a few under his supervision. So this becomes a sufficient evidence for saying that building a mosque is "Mustahab", a good deed and any one who builds a mosque will be rewarded for the same.

But the mosques that we see today in our era are quite different from the mosques that the Prophet Muhammad (saww) built. The mosques that we build today are influenced by the culture/background/era we live in. For example the mosques in today's era have minarets which were never built by Prophet Muhammad (saww) but still even if someone contributes in building a minaret of a mosque he will be also be surely rewarded as per the reward of a person who builds a mosque.

It will be utterly false to say that building a mosque is a good deed but building the minarets of the mosque is not "Mustahab" because the Prophet Muhammad (saww) and the Imam's (as) never built any.

Similarly in Azadari of Imam Husain (as) it will be utterly incorrect to say that any act of Azadari (be it Qama Zani, Zanjeer Zani, etc etc) are not "Mustahab" because none of the Imam's (as) have done it.

Limitations in Azadari

Now let’s see what’s the extent to which one can go in expressing his love towards the AhlulBait (as). Following is what Quran says about the extent to which Prophet Yaqub (as) went in mourning for this son Prophet Yusuf (as):

وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ

And he turned away from them, and said: “How great is my grief for Yusuf!” And his eyes became white with sorrow, and he fell into silent melancholy. [Chapter.12 Verse.84]

قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ الْهَالِكِينَ

Blood of Hazrat Ibrahim (as) and Hazrat Moosa(as) shed for Imam Husain (as)

وروي أن إبراهيم عليه السلام مر في أرض كربلا وهو راكب فرسا فعثرت به وسقط إبراهيم وشج رأسه وسال دمه ، فأخذ في الاستغفار وقال : إلهي أي شئ حدث مني ؟ فنزل إليه جبرئيل وقال : يا إبراهيم ما حدث منك ذنب ، ولكن هنا يقتل سبط خاتم الانبياء ، وابن خاتم الاوصياء ، فسال دمك موافقة لدمه .قال : يا جبرئيل ومن يكون قاتله ؟ قال : لعين أهل السماوات والارضين والقلم جرى على اللوح بلعنه بغير إذن ربه ، فأوحى الله تعالى إلى القلم إنك استحققت الثناء بهذا اللعن.فرفع إبراهيم عليه السلام يديه ولعن يزيد لعنا كثيرا وأمن فرسه بلسان فصيح فقال إبراهيم لفرسه : أي شئ عرفت حتى تؤمن على دعائي ؟ فقال : يا إبراهيم أنا أفتخر بركوبك علي فلما عثرت وسقطت عن ظهري عظمت خجلتي وكان سبب ذلك من يزيد لعنه الله تعالى

Once Ibrahim (as) while riding his horse came over the land of Karbala and suddenly his horse fell and Ibrahim (as) fell on his head and blood was shed from his head. He (Ibrahim) started asking for forgiveness and said, “My Allah (swt) what thing that brought this to me?” 

Jibraeel descended to him and said, “O Ibrahim this is not because of your sin. But here will be killed the son of the last of the Prophets (saww) and the son of the last of the Guardians and so your blood be shed like his (Imam Husain (as)) blood will be shed.”

Ibrahim (as) said, “O Jibraeel who is his killer?”

Jibraeel said, “The One who is cursed by those in the heavens and the earths and pen wrote Lanat (against his name) without seeking permission from Allah (swt). And then Allah (swt) revealed to the pen that you deserve praise for this curse that you wrote.

Then Ibrahim (as) raised his said many curses on Yazid and the horse of Ibrahim (as) said ‘Amin’ in an eloquent tone.

Ibrahim (as) asked his horse, “What is that you know that you say ‘Amin’ on my dua (curses).”

The horse replied, “O Ibrahim (as) I am very proud on being your carrier. And when I fell you also fell from my back and I felt very ashamed and the reason for all this is on Yazid, curse of Allah be upon him.

'Source: Bihar Al Anwar Vol. 44 Pg.243]

http://www.al-shia.org/html/ara/books/lib-hadis/behar44/a25.html

Blood of Hazrat Moosa (as) shed for Imam Husain (as)

وروي أن موسى كان ذات يوم سائرا ومعه يوشع بن نون ، فلما جاء إلى أرض كربلا انخرق نعله ، وانقطع شراكه ، ودخل الخسك في رجليه ، وسال دمه ، فقال : إلهي أي شئ حدث مني ؟ فأوحى إليه أن هنا يقتل الحسين عليه السلام وهنا يسفك دمه ، فسال دمك موافقة لدمه فقال : رب ومن يكون الحسين ؟ فقيل له : هو سبط محمد المصطفى ، وابن علي المرتضى ، فقال : ومن يكون قاتله ؟ فقييل : هو لعين السمك في البحار ، والوحوش في القفار ، والطيرفي الهواء ، فرفع موسى يديه ولعن يزيد ودعا عليه وأمن يوشع بن نون على دعائه ومضى لشأن

Once Moosa (as) was walking and with him was Yusha bin Noon and when they came to the land of Karbala he (Moosa) puncher his shoes and thorns entered into his legs shedding his blood.

He (Moosa) said, “My Allah (swt) what thing that brought this to me?” 

It was revealed to him that here Husain (as) will be killed and his blood will be shed and so your blood be shed like his (Imam Husain (as)) blood will be shed.”

Moosa (as) said, “My Lord who is Husain (as)?”

It was said to him, “He is the son of Muhammad Mustafa (saww) and the son of Ali Al Murtaza (as).

Moosa (as) said, “Who is his killer?”

It was said to him, “He who is cursed by the fishes in the sea and animals in wilderness and the birds in the air.

Then Moosa (as) raised his hands and cursed Yazid and Yusha bin noon said “Amin” and then moved on from there.

[Source: Bihar Al Anwar Vol. 44 Pg.244]

http://www.al-shia.org/html/ara/books/lib-hadis/behar44/a25.html

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 ، فَلاَ نْدُبَنَّك َ صَباحاً وَ مَسآءً ،وَ لاَبْكِيَنَّ 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

 

Zaynab bint Ali (sa) shedding blood from her head for Imam Husain (as)

فالتفتت زينب فرأت رأس أخيها فنطحت جبينها بمقدم المحمل، حتى رأينا الدم يخرج من تحت قناعها

"Zainab (sa) turned and saw the head of her brother, then hit her forehead on the front part of the Mahmil, until we saw blood coming out from under her veil."

[Source: Bihar Al Anwar, Vol. 45, Pg. 115]

Blood of Hazrat Adam (as) shed for Imam Husain (as)

وروي مرسلا أن آدم لما هبط إلى الارض لم يرحوا فصار يطوف الارض في طلبها فمر بكربلا فاغتم ، وضاق صدره من غير سبب ، وعثر في الموضع الذي قتل فيه الحسين ، حتى سال الدم من رجله ، فرفع رأسه إلى السماء وقال : إلهي هل حدث مني ذنب آخر فعاقبتني به ؟ فاني طفت جميع الارض ، وما أصابني سوء مثل ما أصابني في هذه الارض .فأوحى الله إليه يا آدم ما حدث منك ذنب ، ولكن يقتل في هذه الارض ولدك الحسين ظلما فسال دمك موافقة لدمه ، فقال آدم : يا رب أيكون الحسين نبيا قال : لا ، ولكنه سبط النبي محمد ، فقال : ومن القاتل له ؟ قال : قاتله يزيد لعين أهل السماوات والارض ، فقال آدم : فأي شئ أصنع يا جبرئيل ؟ فقال : العنه يا آدم فلعنه أربع مرات ومشى خطوات إلى جبل عرفات فوجد حوا هناك

While Adam (as) was roaming in the earth in the search of Hawa, he happen to come to the land of Karbala and his chest starting feeling heavy without any reason and then he reached the place in which Imam Husain (as) was killed, and blood was shed from his leg. 

He (Adam (as)) raised his head towards the sky and said, “My Allah (swt), have I committed a sin for which you punished me? I have travelled across the earth and the sadness that I felt here, have not felt the same anywhere else on the earth.”

Allah (swt) revealed to him, “O Adam (as), you have not committed any sin. But your son Husain (as) will be unjustly killed on this land and so your blood be shed like his (Imam Husain (as)) blood will be shed.

Adam (as) said, “O My Lord is Husain (as) a Prophet?”

Allah (swt) replied, “No, but he is the son of Prophet Muhammad (saww).”

Adam (as) said, “Who will kill him?”

Allah (swt) replied, “He will be killed by Yazid. Cursed by those in the heaven and the earth.”

Adam (as) said, “What should I do now O Jibraeel?”

Jibraeel said, “Do Lanat (Curse) upon him (Yazid)”.

Adam (as) then cursed him (Yazid) 4 times and then walked steps towards mount Arafat and found Hawa there.

[Source: Bihar Al Anwar Vol. 44 Pg.242]

http://www.al-shia.org/html/ara/books/lib-hadis/behar44/a25.html

Crying Blood for Imam Husain (as) even in Quran!!

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:

Significance of Mourning the Martyrs of Karbala (Azadari) - Part 1

An excellent short video on the significance of Azadari or mourning for the martyrs of Karbala and tyranny against the progeny of Prophet Mohammad (SAAS). It is highly informative video and contains many answers about why Shia communities throughout the world commemorate the events of the tragedy of Karbala? What is the background of mourning, and the history of crying, and matam or "self-flagellation" in the form of striking one's face and chest, or using chains and blades in matam. It takes the viewer through different stages of the commemoration of tragic events and ends beautifully with the couplet that "In the Murder of Hussain, Indeed is the death of Yazid; Thus Karbala has revived Islam".

Significance of Mourning the Martyrs of Karbala (Azadari) - Part 2

Dr Zakir Naik caught LYING about Yazeed and Saheeh Bukhari

Yazeed Ko Bachany Ka Faida!? -Video

Reply To Zakir Naik
* Siwa Aal-e-Mohammad(saw.a.w) Ky Jannat Ka Wada Kis Ny Kia??
* Jis Aaen Ko App Bacha Rhy Hain Wo 53 Islami Mulkun My Kahan Hai
* Jinho ny Kaha Tha Quran Kafi Unky Banye Huaye Aaen Ko Milaen Kia Ik Tarha Ka Hai ya Ni

Imam Hussain(a.s) Ka Qatil Yazeed - Video

Imam Hussain (a.s.) v/s Yazeed ( lanati)

Tareekh e Kamil Volume 4 page 63:

"Ibn Abbas replied a letter of Yazeed saying 'I can never forget the fact that you forced the grandson of the Prophet (s) to leave Madeena and seek refuge in Makka, you sent soldiers on horses in his direction to disturb him, so you forced him to make his way towards Iraq, he left Makka through fear

Imam Hussain as said

By Allah! I will prefer to be murdered a step outside Makkah than to be murdered inside Makkah even its one step inside Makkah".

1. Tareekh Tabari, Volume 6 page 27

2. Tareekh Kamil, Volume 4 page 16

this means people were after him when he went to makkah even if he would have stayed there yazid people would have klled him there

al Bidayah Volume 8 page 231
RasoolAllah  said
Justice shall rule my Ummah until the first individual who shall destroy my Deen, from the Banu Ummayaa his name shall be Yazeed.

This was revenge of Yazid for what Ali as killed his ancestors in Badr
al Bidayah Volume 8 page 204:
Ibn Asakir in his history book states. When Husayn's head was brought before Yazeed, he recited the couplets of Ibn Zubayri: 'I wish my ancestors of Badr were here to see the fright of al-Khazraj (tribe) as the spears hit.

"It is already mentioned that he (Yazeed) killed al-Hussain and his companions through Ubaidullah bin Zyad"  

Al Bidayah Wal Nihayah, Volume 8 page 243

Ibne khaldoon writes this
Al-Muqadima by Ibn Khaldun, page 254:
It is impermissible to support Yazeed in the matter of killing Hussain, nay (Hussain's) murder is Yazeed's deed that proves him to be a Fasiq and Hussain a martyr.

we see in this book written against shias by shah mohaddis dehalvi even he didnt deny that Yazid ordered the killing of imam as
The cruel people of Syria and Iraq upon orders of impure Yazeed and due to the efforts of chief of hatred and fitnah of Ibn Ziyad martyred Imam Hussain..

Tauhfa Ithna Ashari (Urdu), page 8 Published in Karachi

Tarikh Kamil, Volume 4 page 112:
He (Yazeed) wrote to Ubaydullah Ibn Ziyad ordering him to march towards Madina and surround Ibn Zubayr in Makka. He (Ibn ziyad) replied: 'I can't give both these things to this Fasiq, after killing the grandson of Rasulullah (s)

Imam Dhahabi records in Siar Alam al-Nubala, Volume 3 page 305:
Muhammad bin al-Dahak narrated from his father that he said: When Hussain marched, Yazeed wrote to his governor Ibn Ziyad saying: Hussain is marching to Kufa and he is a problem of your time not of other times, your state not of other states and you not for the other governors. At that time you might be free or be slaved. Therefore Ibn Ziad killed him and sent his head to him (Yazeed).

Yazid was hateful of Imam Ali a. s.,He was arrogant, insolent, wine-libber and sinful. He initiated his kingship by murdering Husayn, and he sealed it with the incident of Harra. People hated him and he was not graced with a long life
He also writes about the comments made by the Head of this delegation, Mundhir bin Zubair, upon his return from Basra, where he had gone to meet his friend,  Yazid consumes so much intoxicants that he misses prayers! 

Shadharaatudh Dhahab by imam dhabi chapter 3 pag 69

 Bidaya wa nihaya same chapter 4 page number 216
Ibn Kathir writes about the delegation, comprising three citizens of Madina, going to Yazid. He says: When they returned to Madina, they made public their grave findings pertaining to Yazids perversities. They said: We are returning from that person who is irreligious, who is a wine-bibber and who is surrounded by singing girls, entertaining him with music.

 Ibne kathir writes in bidaya wa nihaya chapter four page 235 236
Yazid was notorious for his love of music and liquors his illicit friendship with singing boys and girls There was not a single day that he woke up not intoxicated

کربلا کے فاتح امام حسین ع ہیں یا یزید؟

اعتراض : کربلا کے فاتح امام حسین ع ہیں یا یزید؟، اگر امام حسین ع فاتح کربلا ہیں تو پھر جشن کی بجائے عزاداری کیوں منائی جاتی ہے، جشن منانا چاہئے۔
 
جواب: اگرچہ کچھ لوگ کہتے ہیں کہ ظاہری حوالے سے کربلا میں فتح یزید کو ہوئی لیکن یہ بات درست معلوم نہیں ہوتی، اس لئے کہ کسی بھی جنگ میں فتح اور شکست کا معیار قتل کردینا یا قتل ہو جانا نہیں ہوتا اور نہ ہی معیار یہ ہوتا ہے کہ کس فریق کے کتنے فوجی مارے گئے بلکہ فتح اور شکست کا معیار وہ تنازعہ ہوتا ہے جس پر جنگ چھڑتی ہے۔ مثال کے طور پر حزب اللہ لبنان اور اسرائیل کے مابین جنگ کا فاتح حزب اللہ لبنان کو اس لئے قرار دیا گیا کہ جس بات پر جنگ شروع ہوئی تھی وہ تھی اسرائیلی فوجیوں کی حزب اللہ کے ہاتھوں گرفتاری اور اس قسم کے دیگر مسائل۔ اب اگرچہ اسرائیل کی نسبت لبنان کا نقصان بہت زیادہ ہوا لیکن چونکہ جس مقصد کے حصول کیلئے اسرائیل نے جنگ شروع کی تھی اس کے حصول میں ناکام رہا لہٰذا فاتح حزب اللہ لبنان کو قرار دیا گیا۔ اسی طرح کربلا میں بھی تا دم آخر یزیدیوں کا مطالبہ یہی رہا کہ یزید کی بیعت کر لو۔ اب چونکہ وہ امام حسین ع سے تو کیا، امام ع کے لشکر میں موجود جون غلام سے یا کسی بچے سے بھی بیعت نہ لے سکے اور دوسرا امام حسین ع کا اس قیام سے مقصد امر بالمعروف اور نھی از منکر، اپنے نانا محمد ص اور اپنے والد حضرت علی ع کی سیرت کو زندہ کرنا تھا جس میں حسینی قافلہ مدینہ سے لیکر شام تک اور پھر شام سے مدینہ تک کامیاب رہا بلکہ آج بھی اور تاقیامت اگر اسلام زندہ ہے تو اس قیام حسینی کی بدولت زندہ ہے اور رہے گا لہٰذا بلاشک و شبہ کہنا چاہئے کہ کربلا کے فاتح امام حسین ع ہیں۔
قتل حسین اصل میں مرگ یزید ہے اسلام زندہ ہوتا ہے ہر کربلا کے بعد
رہی بات یہ کہ پھر شیعہ لوگ جشن فتح منانے کی بجائے غم اور عزاداری کیوں مناتے ہیں تو اس کی تین وجوہات ہیں:
١۔ محمد و آل محمد علیہم الصلاۃ والسلام نے خود عزاداری کا حکم دیا ہے۔ اسکی وضاحت اعتراض نمبر ٤ کے جواب میں ملاحظہ فرمائیں۔ سید ابن طاؤوس جو کہ بہت بڑے شیعہ عالم دین ہیں کا بھی فرمان ہے کہ اگر یہ حکم عزاداری نہ ہوتا تو میں آئمہ ع کی شہادت کے دن جشن مناتا۔
٢۔ جو کچھ امام حسین ع یا آپ کے اصحاب و اہل بیت ع نے کیا، ہماری عزاداری اور اظہار غم اس پر نہیں بلکہ ہماری عزاداری ایک احتجاج ہے اُس ظلم کے جواب میں جو یزیدیوں نے امام حسین ع، آپ کے اہل بیت ع، اصحاب اور بالخصوص عورتوں اور بچوں پہ کیا۔
٣۔ جشن منانے کی صورت میں وہ برائیاں پھیلنے کا خطرہ ہے جو حضرت عیسی ع کے سولی پر چڑھائے جانے کی مناسبت سے ہر سال ہونے والے پروگراموں میں پھیلتی ہیں۔ جبکہ عزاداری کرنے کی صورت میں تمام مومنین کی علمی، اخلاقی، اجتماعی، سیاسی و سماجی تربیت ہوتی ہے۔ قرآن و سنت کی تعلیم ملتی ہے اور اس وجہ سے ہمارے آئمہ علیہم السلام نے جشن کی بجائے عزاداری کا حکم دیا ہے۔