Jump to content

Search the Community

Showing results for tags 'azadari'.

More search options

  • Search By Tags

    Type tags separated by commas.
  • Search By Author

Content Type


  • Welcome to ShiaChat!
    • Guest Lounge
    • Site Tech Support/Feedback
    • Site FAQs
  • Main Forums
    • Theology and General Religion
    • Personalities in Islam
    • Prophets and Ahlul-Bayt
    • Jurisprudence/Laws
    • Politics/Current Events
    • Social/Family/Personal Issues
    • Science/Tech/Economics
    • Education and Careers
    • Medicine, Health, and Fitness
    • Off-Topic
    • Poetry and Art
    • Polls
  • Interfaith Dialogue
    • Shia/Sunni Dialogue
    • Christianity/Judaism Dialogue
    • Atheism/Philosophy/Others
    • Research into Other Sects
  • Other Forums
    • Other Languages
    • Local Community Forums
    • Seasonal Forums (Archive)
  • The Hadith Club's Topics
  • University Students Club's Academic Questions
  • Food Club's Topics
  • University Students Club's Advice and Counseling
  • Food Club's Restaurants
  • Reverts to Islam's Topics
  • Sports Club's Football (Soccer)
  • Sports Club's Basketball
  • Sports Club's Cricket/Baseball
  • Sports Club's American Football
  • Travel Club's Ziyarat, Hajj, Umrah
  • University Students Club's Housekeeping
  • Travel Club's General Travel Discussion
  • Mental Health/Psychology Club's Topics
  • Myths & Misconceptions Debunked's Topics
  • Myths & Misconceptions Debunked's Accusations and Myths/Rumors Forum
  • Sports Club's Boxing/Wrestling/MMA
  • Sports Club's Other Sports
  • Travel Club's Vacations/Business Trips
  • Arts, Crafts, DIY Club's Topics


  • Community Calendar


There are no results to display.

There are no results to display.

Found 39 results

  1. Organising Majlis e Aza

    I live in UK and have recently moved to a new area just outside London. I don’t know any shias in the area and don’t know any ladies majalis near me that I can attend. I want to organise a majlis at my house too, but I don’t know anyone whom I can invite to attend. Our closest imambargah is a half hours drive, and although they have events every Thursday, they are difficult for my husband and I to attend as they are not close to us, and we both work. Does anyone have any ideas as to how I can find shia families near me and invite them to a majlis at my house, and attend majalis at their houses too?
  2. Audhu billahi min ash-shaitanir rajeem. Bismillah, ar-Rahman, ar-Rahim AsSalaamu Alaykum, الحمد لله الذي هدانا صراطاً سوياً، والصلاة والسلام على خير البرية أبي القاسم محمد بن عبد الله وآله الاطهار، سيما ابن عمه علي المرتضى وخليفته على الورى واللعنة على أعدائهم أجمعين إلى يوم الدين All praise is for He Who guided us to the right path; and His peace and blessings be upon the best of his creation, Abul-Qasim Mohammad ibn Abdillah, and upon his pure progeny, especially his cousin, Ali Al-Murtadha, his immediate successor; and may the curse of Allah be upon all their enemies until the Day of Judgement. With globalization, we need to start thinking at this level and start changing our mindset to keep up with the changing realities. A Global-Multi National, Religion, Cultural, Sect Institution. Guests are from various nationalities, religion, cults, sects and of varying moral, ethical and legal views. Azadari - Aim/Objective/Strengths/Opportunities/Threats. 1] Why Azadari. 2]What is the Aim/Goal of Aza for the Son of Sayeda Fatima Az Zahra(sa). 3]What are the strengths. 4]What are the opportunities. 5]What are the Real/Perceived Threats. Let’s have a academic and dispassionate discussion. Let’s only focus on the real issue at hand, and not bring in Marja vs Marja or any thing that has a political/National link to it, to sway the conversation.. Let’s avoid any pictures, posters, and just provide link (s) as a backup to your point and if possible, just quote the relevant part of the member to in order to have a very concise Thread, that is easy to read. If you have been given the Intellect to identify an issue, use the same gift to offer a solution and be part of the Solution. WS *Layman*
  3. Our Value and Importance

    Salaam brothers and sisters, With the advent of Muharram, no doubt we are all busy commemorating the martyrdom of Imam Hussain (as) - each of us in our own way. At the same time, the enemies of Allah, The Prophet (saw), the Imams (as) and the Ahlul-Bayt (as) are also preparing to attack us – each of them in their own way. We have all witnessed their attacks on azadari and its various rituals and on the concept of Imamate. While we may have our differences on how to mourn Hussain and serve Hussain, no non-Shia has a right to tell us how we should commemorate the martyrdom of Hussain (as) or how we should mourn Hussain (as). Azadari is at the forefront in this battle of Haqq vs. Batil. They want to destroy azadari today, so they can destroy Imamate tomorrow. They want to destroy Imamate tomorrow, so they can destroy Prophethood the day after. Their last attack will be on Tauheed (Oneness of Allah) itself. The biggest example of this can been seen in Karbala itself. Imam Hussain (as) said, “One like me can never do bayah (allegiance) of one like Yazeed”. One of the many differences between them was that Yazeed was Caliph and Hussain (as) was Imam. This was the ultimate battle between caliphate and Imamate. Yazeed didn’t just attack Hussain - caliphate attacked Imamate; caliphate attacked “Aliyun Waliallah”. After caliphate thought it had defeated imamate, it turned towards Medina. Yazeed didn’t just attack Medina – caliphate attacked Prophethood; caliphate attacked “Muhammadur rasoolallah”. After caliphate thought it had defeated Prophethood, it turned towards Mecca. Yazeed didn’t just attack Mecca, caliphate attacked Tauheed; caliphate attacked “La Ilah Illallah”. Then caliphate sat back to enjoy fruits of its apparent victory. Little did caliphate know that: وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ {30} [Shakir 8:30] And when those who disbelieved devised plans against you that they might confine you or slay you or drive you away; and they devised plans and Allah too had arranged a plan; and Allah is the best of planners. It started off as a chant by a few hundred azadar, then a few thousand azadar, then a few million azadar to now over 250+ million azadar chanting “Ya Lisarat Ul Hussain” (Vengeance for the blood of Hussain) and “Labaik Ya Hussain” (we are at your service O Hussain). As long as there are azadar and azadari, there will always be Aliyun Waliallah. As long as there is Aliyun Waliallah, there will always be Muhammadur Rasoolallah As long as there is Muhammadur Rasoolallah, there will always be La Ilah Illallah
  4. Assalamu alaikum. How do i counter this fault put up by sunni's , "it is mentioned in the quran that self-harm is haraam"? How do i prove them with a satisfying reason behind the practice of spilling of our blood for the sake of azadari to be right? I know we have ample of reasons, example:-1) owais al qarrani's sacrifice of teeth as an expression of grief for rasoolallah.2) prophet yaqoob's blinding of himself caused by grieving for his son prophet yusuf.3) according to a hadeeth of imam jaffer al sadiq, it is said that, "for hussain, dont just cry, yell, dont just yell, scream, dont just scream, choke!"-All of these, still do not give a stable reason and does not prove our practice of qamazani and other blood-spilling methods to be right on account of the self-harm verse of quran.-And one more thing regarding owais al qarani. Rasoolallah's no objection on owais al qarani does not justify appropriately as what he meant about his words, " I can smell the fragrance of jannah from yemen." does not explain that he had no objection on owais's actions of breaking his teeth due to grief. Perhaps, he appreciated him for his obedience towards his mother. Therefore it simply cannot justify these practices against the verses of quran. Sunni's say that anything mentioned in the quran to be haraam, is haraam in all aspects, no matter what the purpose may it be or in what way it is being done. Anybody who doesn't act according to the verses of quran or acts on opposing to what is said in the quran are doing haraam. If prophet Muhammed(s.a.w) would have justified the action by his words, only then it could be considered as legally accepted by islam. I request you, please do work on this issue and help me out.
  5. Ashura is the 10th day of Muharram and a reminder of one of the most tragic event in the history of Islam. Hussain b. Ali being the grandson of the Prophet Muhammad (Peace be upon him and his family) along with his 72 close companions were mercilessly massacred by so called Muslims in the desert of Karbala. Yazid b. Muawiyah was illegally appointed a Muslim caliph by his father. After his death, Yazid was taking allegiance from the tribal influential leaders. He sought allegiance of Husayn b. Ali but he refused to give allegiance because Yazid did lack the minimum qualities required for an ordinary Muslim. Anyhow, Yazid being supported by Umayyad dynasty and the rival tribes of Bani Hashem, ordered his governor to either take allegiance from Imam Hussain or make them give in. Since, Imam Hussain was brought up by Lady Fatima, the dearest daughter of the Prophet of Islam, and Ali b. Abi Talib, the brother and the legitimate immediate successor to the Prophet, did not yield to such an arrogant pressure. Anyhow, Imam Hussain along with his most sincere friends were martyred by Yazid's forces and their family members were taken as captives. Since 61A.H, the Shiite Imams used to wear black attires in Muharram and recall the sad memories of their grandfather. Afterwards, the Shiites, following their Imams' footsteps have always been serious in keeping the causes and names of Imam Hussain (a.s), his sister Bibi Zainab (s) and other personalities alive. The most important cause Imam Hussain fought for was to revive his grandfather's -the prophet Muhammad- religion and those invaluable values and merits he had struggled during his 23 years of prophetic mission. Now, the Muslims in general and millions of Shia in particular around the globe come to the streets, bearing the flags beautified with the slogans and name of Imam Hussain (a.s) and his relatives, to show their anger and grief to Yazid and the likes on the one hand and display their sincere solidarity with the grandson of the prophet Muhammad and his companions on the other. As a result, it will help themselves to remain vigilant and defiant against the prevailing oppression and injustice. The event of Ashura is an anti-oppression rally in a global size and scale to say a big 'NO' to injustice and to a coercive political persecution even if it is perpetrated by a so called Muslim caliph. His oppression and heinous acts should never be tolerated and imposed on ordinary Muslims' shoulders. Thus, the Shiites attempt to commemorate the 10th of Muharram annually and remind themselves of the true belief system and life-giving Islamic teachings. Thanks May God Bless Us All
  6. Azadari Spend

    Salaam, Between Muharram 1 - Rabi-UL-Awal 1, how much money is spent approximately in commemorating the martyrdom of Sayed-us-Shohada Imam Hussain (as)? Let's include everything from holding gatherings and lectures at home to large scale processions to traveling to Karbala, etc. So 1) How much is spent? 2) Is that money well spent? 3) Could it be spent on something else? Regards. ShiaMan14
  7. So my whole family is Pakistani (living in America), and in Pakistan (and immigrant communities elsewhere) self-flagellation, zanjeer ka maatam, is a very popular form of azadari. In my area there are two imambhara. -One is more mild, with more english speakers, milder maulana's, sometimes non-pakistani/indian maulana's, and no zanjeer ka maatam during muharram (also has more iranis and blacks who come) -The other is more traditional Pakistani, with louder, only urdu speaking maulana's, emphasis on azadari, and zanjeer once or twice during the big 10 days. We go to both imambharas but the split has got me wondering: I know what different marja's have said on the issue, but what are the Imams views on the issue. Or are there no hadiths regarding it?
  8. Muharram Mirror

    A blog about Azadari, Muharram Rituals in Indian Sub-Continent, Muharram Heritage, Taziadari, Forgotten Azadars, Shair-E-Ahlebait, Imambaras, Shrines dedicated to Maula Ali, Bibi Fatima, Imam Hasan and Hussain, Hazrat Abbas, Hazrat Zainab, Karbala, Martyrs of Karbala, Marsiyakhwans, Imam- e- Zamana, Dargahs, Nauhakhwans, Soz, Salam Marsiya, Sufism and history of Sufi Shrines with special focus on Madari Sufi Order, Its founder Zinda Shah Madar, Ascetic warriors and Wandering mystics and Malangs. http://muharramheritage.blogspot.in
  9. Azadari

    This is a nice, informative and well referenced blog about azadari practices in India and adjoining countries http://vsgoi.blogspot.in/ Tazia, the most important icon of Muharram ceremonies, is also an example of a unique craft with deep roots in the historical and cultural milieu of India. Prepared as a replica of Imam Hussain’s shrine at Karbala, thousands of tazias in various shapes and sizes are taken out as an integral part of Muharram processions. History behind The word "tazia" is a derivative of an Arabic word "taziat" meaning 'condolence.' According to Hollister 'the custom of carrying these models of Hussain's tomb is said to date from the time of Timur (d. 808 A.H./1405 A.D.), who brought such a miniature tomb back from Karbala, later called the tazia.' Scholars agree on the origin of the tazia rituals in India, but differ on whether Timur had the zarih (the miniature model) built on order, or had it brought from Karbala. The practice and rituals of commemorating the tragedy of Karbala spread with the expansion of Islam in India. As the people adopted Islam and started to commemorate the martyrdom of Imam and his companions at Karbala, they established their own traditions of azadari (performances of all the Muharram rituals in general in which taziadari is one of the most significant aspects ) according to their diverse cultures. Read more on http://vsgoi.blogspot.in/
  11. Blog On Ziyarat E Ashurah

  12. Animated video of the Incedent of Advice from Imam Mahdi to recite Ziyarate’ Ashurah In his masterpiece, Mafaateeh al-Jenan, the pillar of traditionalists, Shaikh Abbas Qummi (r.a) has mentioned an incident from his teacher, Janab Mirza Husain Tabarsi (r.a) – famous as Mohaddis Noori (r.a) in which Imam-e-Zamana (a.t.f.s.) has emphasized the regular recitation of Ziyaarate Aashoora . This incident pertains to Janab Syed Ahmed bin Syed Hashim bin Syed Hasan Musawi Rashty. He was a trader from the city of Rasht. Watch the video below with urdu dubbing : http://theziyaratofashurah.wordpress.com/2011/06/14/animated-video-of-the-incedent-of-advice-from-imam-mahdi-to-recite-ziyarate%E2%80%99-ashurah/ ALSO FOR MORE VIDEOS ON ZIYARAT E ASHURA , MERITS , MIRACLES VISIT THE LINK BELOW http://theziyaratofashurah.wordpress.com/
  13. Doubt: The tenth day of Muharram is âAashuraâ. The Jews of Madinah 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. Reply: The report is inaccurate. The real report is: The Prophet (s.a.w.a) on migrating to Madinah found the Jews fasting on the 10th of Muharram. On enquiry, he was told: It is an auspicious day; it is the day when Allah 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, âI am worthier of Moses than you.â Thereupon, he fasted on that day and ordered (the Muslims) to fast. Saheeh-e-Bukhaari vol. 3 Egypt ed.pg 54, Mishkaat al-Masaabih Delhi ed. 1,307 A.H. pg l72 It is noted by the commentator of Mishkaat al-Masaabih that âit was in the second year, because in the first year the Prophet (s.a.w.a.) had arrived in Madinah after Aashura, in Rabi al-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, 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 1955pg128) Probably, in ancient times the two branches of Hazrat Ibrahimâs (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 â” 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 Prophetâs (s.a.w.a.) whole life at Madinah) had no significance whatsoever for the Jews.  Doubt: 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. 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 (a.s.). VISIT SERATONLINE.COM FOR MORE ARTICLES Reply: The question is: Why did they fast on that day? The Jewish Midrashic literature relates the 10th day of the 7th month (Yom Hakippurim â” 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 Shariah. 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 â” a fiction. Obviously, it was invented by a narrator who only knew that once upon a time Muharram coincided with the Jewsâ 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 Nuhâs (a.s.) ark rested on the mount, 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 oneâs food-grains on this very day, as it would increase oneâs sustenance and bring the blessings of Allah to the household. Doubt: 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 Quran and the Sunnah of the Holy Prophet (s.a.w.a.) have liberated us from such superstitious beliefs. Reply: 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 the month of Muharram and Safar. But what needs answering is whether a Muslim will choose to get married on the day his father or mother has passed away or on the day the Prophet (s.a.w.a.) has passed away? Or will he exercise discretion and postpone the marriage by a few days as a mark of respect?
  14. CLICK BELOW TO VIEW THE ZIYARAT OF ASHURAH WITH ENGLISH AND URDU TRANSLATIONS (SUBTITLES) http://theziyaratofashurah.wordpress.com/2014/10/26/ziyarat-e-ashura-with-english-urdu-translation-subs/ ALSO FIND IN THE SAME LINK MANY MORE RECITATIONS OF ZIYARAT E ASHURAH , ALONG WITH ITS MERITS , AUTHENTICITY AND TRADITIONS ABOUT IT http://theziyaratofashurah.wordpress.com/
  15. By all standards, the day Imam Hussain, the grandson of the beloved Prophet Muhammad, was killed was a great tragedy. Indeed, it was the greatest tragedy. He was martyred, along with his family members, simply because he stood against injustice. The family of Yazeed (the Banu Umayyah) and the family of Ziyad rejoiced the day he was killed. Not only did they celebrate the day of Ashura, but they turned it into a tradition for subsequent years. They would gather their family and friends and rejoice at the martyrdom of Imam Hussain. While fasting is a great form of worship, we the Shia have valid reservations regarding the fast of Ashura. It is always recommended to fast, anytime throughout the year (except Eid), but the problem is that there is a history of politics behind the fast of Ashura. Killing the very grandson of the Prophet was a major crime, so Banu Umayya attempted to shift the focus of the people for the day of Ashura. Possessing power and money, they spread to the Muslims that Ashura is a blessed day. They did so by indoctrinating their people that on Ashura God saved Prophet Musa and his people from the pharaoh. He saved Prophet Ibrahim from the fire of Namrud, and so on. To thank God for that blessed day, they encouraged the people to fast on Ashura. Here are several points that demonstrate how the hadeeths which speak of the fast of Ashura are fabricated. The Prophet probably never said them, but they were forged after him. First: There are several hadeeths in Sahih Bukhari, Sahih Muslim, and Tirmidhi which tell us when the Prophet arrived Medina, he saw the Jews fasting, Upon knowing the reason why they were fasting, he said we the Muslims are closer to Musa, so we should also fast. If you analyze these hadeeths, you will realize that they all go back to these four narrators who supposedly narrated them directly from the Prophet: 1- Ibn Abbas 2- Abu Musa Al-Ash’ari 3- Abu Huraira 4- Mu’awiya VISIT SERATONLINE.COM FOR MORE ARTICLES The Prophet came to Medina the first year of the Hijra. As for Ibn Abbas, he was born three years before Hijra, which makes him four years old when the Prophet supposedly said this Hadith. In the Science of Hadith, the narration of a four-year-old boy is generally not accepted. As for Abu Musa, he came from the tribe of Banu Ash’ar in Yemen. He became Muslim before the Hijra, but he was not seen in Medina till the battle of Khaybar in the seventh year after Hijra. The Prophet had sent him to Yemen to preach to his tribe. Hence, Abu Musa was not in Medina in the first year of Hijra, so how could he possibly narrate this hadith? As for Abu Huraira, he also was not seen in Medina until after the battle of Khaybar in the seventh year of Hijra. He also came from Yemen. As for Muawiya, the son of Abu Sufyan, he became Muslim in the eighth year of Hijra, so how could he narrate a hadith from the Prophet seven or eight years before he became Muslim? Some of the hadeeth go back to Ibn Zubayr, who was also a young boy when the Prophet entered Medina. Therefore, it is quite clear that all the narrators of this hadith were either not in Medina at the time, or they were young boys, so how can we possibly accept such a hadith? It is pretty convincing that the hadith was forged later on by Bani Umayya. Second: Let’s look at the word “Ashura” which is mentioned in the hadith. According to Ibn Al-Atheer, there are two meanings to Ashura: an old meaning and a new meaning. The old meaning, which was during the Arab’s time and the Prophet’s time, meant the tenth day of any month. The new meaning surfaced after Imam Hussain was killed on the tenth of Muharram. After that, Ashura came to be known as the tenth of Muharram, but before that it was simply the tenth day of any month. So when the Prophet supposedly said this hadith, he just said Ashura, and he didn’t say the tenth day of which month. This demonstrates that the hadith was forged after the day of Ashura, and it slipped from the mind of the ones who forged it that before Ashura, the word had a different, more general meaning. Third: Today, go to any Jew, even their scholars, and ask them: Do you have a fast on the day which God saved Moses, or a day which corresponds to the tenth of Muharram? They don’t, and they will tell you that even in the past they didn’t have such a fast. They fast on Yum Kippur, the day when Moses returned from Mt. Sinai and realized that his people were worshipping the calf. To expiate for their sin, they fasted, but they have no fast they day God saved them from the pharaoh. But the hadith in the books of Saheeh tells us that it was a tradition of the Jews, and they would all fast that day. If you even look at the day the Jews fast, it never corresponded with the tenth of Muharram when the Prophet came to Medina. It corresponded with Muharram on the 28th year after Hijra. Fourth: It seems the one who forged the hadith was not aware of how the Islamic Calendar originated. During the time of Umar, since Muslims wanted a set date to refer to, he created the Hijri calendar by seeking the advice of Imam Ali. So they decided to make the starting point the migration of the Prophet, and they made the first month Muharram. However, the Prophet entered Medina in Rabi-ul-Awwal, not in Muharram, and so the one who probably forged the hadith assumed that the Prophet entered Medina in Muharram because that is when the calendar starts. So the hadith tells us the Prophet when he first entered Medina he saw the Jews fasting on Ashura, but the Prophet didn’t enter Medina in Muharram, he did so in Rabu-ul-Awwal, ten months before Muharram! There’s a clear discrepancy here. Fifth: The prophet knows more about the Shariah of previous Prophets such as Prophet Musa, and he doesn’t need the Jews to teach him that. The Prophet is also higher than copying what the Jews would do. Sixth: How come there is so much emphasis on the fast of Ashura around the world? Thousands of speeches are dedicated to it, millions of pamphlets are distributed encouraging people to fast on Ashura, and so on. There are many other days throughout the year which are highly recommended to fast, such as the 27th of Rajab, but how come you don’t see a single pamphlet or speech encouraging it? This shows that this is a political thing, originally designed to focus the attention away from the Martyrdom of Imam Hussain, and to consider it a blessed day. I don’t know how anyone can stand on the Day of Judgment before Prophet Muhammad and consider the very day his grandson was slaughtered a blessed day. Thus, based on these reasons we Shia have our reservations on the fast of Ashura. Banu Umayya were behind it, and considering it a blessed day is not an offence to us the Shia, but an offence to Prophet Muhammad, peace be upon him and his family. -Syed Baqir Al Qazwini
  16. Doubt: Lamentations, breast-beating and mourning in memory of Husainâs martyrdom are not sanctioned by Islam. Though such martyrdoms are tragic, the Holy Prophet (s.a.w.a.) has forbidden holding mourning ceremonies on the death of any person. People of Jaahiliyyah (ignorance) used to mourn over their deceased then the Holy Prophet (s.a.w.a.) stopped the Muslims. Reply: Azaadaari (mourning) is a means to express sorrow for the hardships suffered by the Ahle Bait (a.s.) at the hands of the caliphs of their time. The words of Imam of Ahle Sunnah Allamah Fakhrudeen Raazi are notable: âIt is our firm belief that one who dies with love for the descendants of Muhammad (s) dies a martyr.â (Tafseer-e-Kabir, vol 7, pg 390) We read in Al-Bidaayah wa al-Nihaayah of Ibne Kasir in vol. 4, pg. 45, Beirut ed. It is narrated by Abu Hurariah that the Prophet (s.a.w.a.) used to visit the graves of martyrs every year. When he (s.a.w.a.) would reach the entrance of the mountain, he (s.a.w.a.) would say (to the martyrs): âAssalamoalaikum bi maa sabartumâ. This means âPeace be on you due to your patience and you have reached a pleasant place due to this.â Then after the Prophet (s.a.w.a.), Abu Bakr also used to come (every year), and after him Umar used to do the same and then Usman also did the same. We read in Al-Bidaayahwa al-Nihaayah vol. 6 pg. 360: Umar said âWhenever I venture out at sunrise, I remember the death of my brother Zaid b. Khattab.â Obviously the remembrance of his brotherâs death did not make him laugh; he was sorrowful (azaadaar). We find in Taarikh-e-Yaqoobi, vol. 1, pg. 3: The father and mother of humanity (Hazrat Adam (a.s.) and his wife Hazrat Hawwa (a.s.)) wept for their son Haabeel for so long that their tears turned into a stream. In Rauzah al-Shuhadaa, pg 30 the same incident has been quoted by Mulla Husain Waaiz Kashifi who adds: Tears from Adamâs (a.s.) right eye were flowing like the River Dajla and like the River Euphrates from his left eye. Perhaps the following tradition may prove more convincing: After the burial of the Prophet (s.a.w.a.), the companions in a state of sorrow were virtually throwing dust over themselves, and were crying due to the separation from their beloved. Especially Hazrat Faatemah (s.a.) was inconsolable; she was looking at the faces of her sons Imam Hasan (a.s.) and Imam Husain (a.s.) and was crying at their plight and her own plight. Even Aaesha was continuously crying and wailing. For several days and nights the voices of crying and mourning rose from this house which became house of grief (Baytul Huzn) and separation. (Madaarij al-Nubuwwah, vol 2, pg. 753-754) Mulla Ali Qaari in his book Al-Mirqaat fi Sharh al-Mishkaat from a narration by Imam Ahmed b. Hanbal quotes Imam Husain (a.s.): âWhoever weeps and cries upon me remembering my pain and miseries, Allah shall grant him Paradise.â (Al-Mirqaat fi Sharh al-Mishkaatwith reference to Taarikh-e-Ahmedi, pg 277, printed in Kanpur) One can refer to the Holy Quran via this hadis in Ahle Sunnahâs authoritative work Tafseer-e-Durr al-Manthoor, vol. 4 pg 31: The Prophet (s.a.w.a.) was asked: What was the extent of Hazrat Yaqoobâs (a.s.) mourning for his son? He (s.a.w.a.) replied, âIt was on par with mourning of 70 men and women.â And what was the reward for this? He (s.a.w.a.) retorted, âIt is on par with one hundred martyrs.â And we read in Tafseer Khazaan vol.3 pg 253: Yusuf (a.s.) said to Hazrat Jibrail (a.s.): Is my father adhering to mourning? Hazrat Jibrail (a.s.) said: The mourning of Yaqoob (a.s.) is on par with 70 men and women mourning. He then asked, âWhat is the reward for this mourning?â He said: The reward for this mourning is on par with mourning of 100 martyrs. Doubt: The Holy Prophet (s.a.w.a.) stopped the Muslims from doing all this and directed them to observe patience by saying âInnaalillaahi wa innaa ilayhiraajiâoonâ. A number of authentic traditions are available on the subject. To quote one of them: He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of Jaahiliyyah. (Saheeh Bukhari). Reply: Please refer to the Holy Quran, which permits crying: âAnd he turned away from them, and said: O my sorrow for Yusuf! And his eyes became white on account of the grief, and he was a repressor (of anger).â (Surah Yusuf (12): 84) If you refer to the exegesis of this verse, it will be clear how much Prophet Yaqoob (a.s.) cried for his son ultimately forfeiting his eyesight in the process. In Surah Nahl (16): 53, Allah declares: âAnd whatever favor is (bestowed) on you it is from Allah; then when evil afflicts you, to Him do you cry for aid.â When Umar heard of Numan b. Muqrinâs death he beat his head and screamed, âO what a pity that Nuâman died.â (Kanz al-Ummal, vol.8, pg. 117, Kitaab al-Maut) As narrated by Tabari in his Taarikh vol. 9 pg. 183 (English translation by Ismail Poonawala): Abbas narrates: I heard Aaesha say: The Messenger of Allah died on my bosom during my turn, I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of Allah died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women. (Ibn Katheer in al Bidaayah wa al-Nihaayah vol 5, pg 420) Also refer to Ibn Katheer in al Bidayah wan Nihayah: The Messenger of Allah (s.a.w.a.) died while he was in my lap. Then I laid his head on a pillow and got up beating my face along with other women. According to Saheeh-e-Bukhaari: Anas b. Malik narrated: We went with Allahâs Apostle (s.a.w.a.) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet (s.a.w.a.)). Allahâs Apostle took Ibrahim, kissed him and smelled him. Later, we entered Abu Saifâs house at that time, Ibrahim was breathing his last and the eyes of Allahâs Apostle (s.a.w.a.) started shedding tears. Abdul Rahman b. Auf said, âO Allahâs Apostle! Even you are weeping!â He said, âO Ibn Auf, this is mercy.â Then, he wept more and said, âThe eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.â Saheeh-e-Bukhaari, vol 2, book 23, tradition 390 We read in the traditions about the Holy Prophet (s.a.w.a.): âThe Prophet of Allah (s.a.w.a.) was in a state where he was beating his chest.â References: 1.  Saheeh-e-Bukhari vol. 2 pg 50 2.  Sunan-e-Nesaai vol. 3 pg 305 3.  Adhaan al Mufreed pg 426 4.  Saheeh-e-Muslim vol 1 pg 291 5.  Musnad-e-Abi Awaana vol. 2 pg 292 âThere is nothing against Islam in expressing grief, sorrow or in crying and weeping at the loss of a loved one.â Fayz al Bari fi Sharh-e-Saheeh Bukhari, vol 12, pg 462, Egypt ed. We read in Ahle Sunnahâs authority work Maarij al-Nubuwwah chap 1 pg 248: Hazrat Adam (a.s.) was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen. We read in Al-Bidaayah wa al-Nihaayah vol. 5, pg 243: âWhen Prophet (s.a.w.a.) died on the bed, the women who were around him (s.a.w.) had made their faces red by beating their faces.â VISIT SERATONLINE.COM FOR MORE ARTICLES Doubt: Even Husain (a.s.), shortly before his demise, had advised his beloved sister Zainab (a.s.), not to mourn over his death in this manner. He said, âMy dear sister! I swear upon you that in case I die you shall not tear your clothes, nor scratch your faceâ¦â Reply: It is obvious from the numerous incidents of Zainabâs (s.a.) weeping in the presence of Imam Husain (a.s.) before his martyrdom that these statements are false and misleading. When the forces of Yazid planned to attack the camp of Imam Husain (a.s.), Hazrat Zainab (s.a.) came to Imam Husain (a.s.) and asked why was there so much noise outside their tents, Imam replied that I just saw Holy Prophet (s.a.w.a.) in a dream and he (s.a.w.a.) said that I will be meeting him (s.a.w.a.) tomorrow, hearing this Hazrat Zainab (s.a.) started crying and beating herself on the face. Al-Bidaayahwa al-Nihaayah, vol 8, pg 176, Beirut ed. In the same book it is mentioned: Hazrat Zainab (s.a.) heard the elegies from Imam (a.s.). Reflecting on the tragedy of Karbala and the martyrdom of Imam Husain (a.s.) she cried, lamented and beat herself on the head until she fainted. Al-Bidaayahwa al-Nihaayah, vol 8, pg 177, Beirut ed. Similarly, we read in Sunan-e- Ibn Maajah, vol. 2, pg 285, published 1313 AH in Egypt. Saad b. Abi Waqqaas reported from Holy Prophet (s.a.w.a.) that he said ââ¦shed tears and cry and if you canât cry then make a crying face.â The death of Imam Husain (a.s.) is an event on which not only humans, but even the jinn, angels, animals, birds, the sky and trees, have lamented. Thus, it is written that the sky wept for forty days on (the martyrdom of) Imam Husain (a.s.). Yanabi al-Mawwaddah by Allamah Shaikh Sulaiman Hanafi Qundoozi, Constantinople ed. pg 392 Hafiz Abu Noaim writes in Hilyah al-Awliyaa on the authority on Imam Shaâbee, Zuhri, and Abu Qataadah: When Imam Husain (a.s.) was martyred, the sun was eclipsed (so long) so that the stars appeared. Waqiyaat-e-Karbala pg 75 Shah Abdul Aziz Dehalvi has narrated the lamenting and wailing of the jinn on pg. 96 of his book titled Sirr al-Shahaadatain. He has also quoted the verses of the elegy recited by the jinn while weeping over Imam Husain (a.s.). Umme Salmah (r.a.) has also narrated: I heard the jinn mourning for Husain. 1.     Tarikh al-Kabir by al-Bukhari (the author of Saheeh), vol 4, part 1, pg 26 2.     Fazaaâil al-Sahaabah, by Ahmed b. Hanbal, vol 2, pg 776, tradition 1,373 3.     Tabarani, vol 3, pg 130-131 4.     Tahzib vol. 7 Suyuti states: When Imam Husain was martyred, the corners of the sky remained red for a four month period. (Tafseer-e-Durr al-Manthoor vol. 6, pg. 31) We find in the traditions that even the first and the second caliphs didnât find lamenting loudly un-Islamic or against the Sunnah. Refer to Kashf al-Ghummah pg. 175: Abu Bakr and Umar would cry in such a way that the neighbors could hear them. Again in the same book we read: When Saad Ibn Maaz died, the Prophet (s.a.w.a.), Abu Bakr and Umar cried. Ayesha narrates âI recognized the cries of Abu Bakr and Umar although I was in my houseâ. (Kashf al-Ghummah, pg. 174) Aaesha called people to read elegies on her fatherâs death and she herself lamented. (Tarikh Kaamil, vol 2, pg 288; Iqd al-Fareed, vol 3, pg 65) On the day that Abu Bakr died, the situation seemed as if Madinah would be flooded with tears. (Tarikh al-Khamees, vol 2, pg 330) There are numerous other traditions which prove the permissibility of Azaadaari in the light of the Holy Quran and the teachings of the Messenger of Allah (s.a.w.a.) and his revered companions. However, some Muslims choose to ignore them and raise the bogey of azaadaari being a form of innovation and deviation. Conclusion Itâs an undeniable fact that the Holy Prophet (s.a.w.a.) has given all Muslims the bounty of Islam for which we collectively cannot repay him. However, the only way we could try to do that is to follow the Holy Quran which states: Say: I do not ask of you any reward for it but love for my near relatives.. Surah Shura (42): 23 The Holy Prophet (s.a.w.a.) has also stated, âHusain (a.s.) is from me and I am from Husain (a.s). The Quranic verse and prophetic tradition are more than enough for any Muslim worth his salt to acknowledge the excellence of Ahle Bait (a.s.). The least one can do is remember and love the Prophet (s.a.w.a.) and his family (a.s.) rather than remaining partial to those who were responsible ever since the advent of Islam for hurting the Holy Prophet (s.a.w.a) like Abu Sufyan, his son Muawiyah and his grandson Yazid. Shah Abdul Aziz Muhaddis-e-Dehlavi while explaining the philosophy of martyrdom writes in the preface of his book âSirr al-Shahaadatainâ: âThe martyrdom of Imam Husain (a.s.) is in reality the martyrdom of his grandfather Muhammad Mustafa (s.a.w.a).â Last few traditions from the Holy Prophet (s.a.w.a.) It has been mentioned in reliable traditions that often Holy Prophet (s.a.w.a.) mourned for Imam Husain (a.s.), which was obviously before his martyrdom. The well-known scholar of 10th century A. H. Allauddin Muttaqi Hindi in his book âKanz al-Ummaalâ has quoted Ibn Abi Shaibah, who has related from Umme Salmah, the wife of Holy Prophet (s.a.w.a.), that â” Once Imam Husain (a.s.) came to Holy Prophet (s.a.w.a.) when I was sitting near the door. I saw that the Holy Prophet (s.a.w.a.) had something in his palm, which affected him, making him weep profusely. By now Imam Husain (a.s.) had fallen asleep in his lap. I asked about the matter. He replied: âJibrail has brought the earth of the place where Husain (a.s.) will be martyred and informed me that people of my Ummah will slay him.â Kanz-ul-Ummaal vol. 2 One day, Umm Fazl, wife of Abbas â” the Prophetâs (s.a.w.a.) uncle â” approached the Prophet (s.a.w.a.) and informed him (s.a.w.a.), âO Prophet of Allah! I had a nightmare. I dreamt as if a piece of your flesh was flung in my arms.â The Prophet (s.a.w.a.) informed, âThe dream is true. Faatemah will give birth to a son and he will be brought to you.â As predicted on Husainâs (a.s.) birth, he was brought in my lap. One day, I brought the infant to the Prophet (s.a.w.a.). For some time, the Prophet (s.a.w.a.) took his eyes away from the infant. When he (s.a.w.a.) glanced at the infant again, his eyes welled up with tears. I said, âMay my father and mother be sacrificed on you O Prophet of Allah, why are you crying?â He (s.a.w.a.) informed, âI have just been informed by Jibrael that my nation will kill him.â I asked, âWill it be this son?â He replied in the affirmative. Jibraeel also brought reddish sand for me.â Al-Mustadrak alaa al-Saheehain by Haakim Neishapouri, vol 3, pg 176
  17. 40 Hadith's Regarding Azadari

    40 Hadith's Regarding Azadari Introduction The Holy Prophet (peace be upon him and his progeny) has said: Those people from amongst my ummah, who memorise forty traditions pertaining to those issues of religion, which they are in need of, Allah shall resurrect them on the Day of Judgment as jurisprudents and scholars. (Bihar al-Anwaar, vol. 2, p. 156; Al-Ikhtasaas, p.2) Hadith No.1 The Heat of Husaini Love The Holy Prophet (S.A.W.) said: Surely, there exists in the hearts of the Mu' mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides. Mustadrak al-Wasail, vol. 10,pg. 318 Hadith No.2 A'ashura- A Day of Grief Imam Reza (A.S.) said: The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him. Bihar al-Anwar, vol,: 44,pg: 284 Hadith No.3 Muharram - The Month of Mourning Imam Reza (A.S.) said: With the advent of the month of Muharram, my father Imam Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him. Amaali Saduq, pg,:111 Hadith No.4 Laughing Eyes The Holy Prophet (S.A.W.) said: O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise. Bihar al-Anwar, vol,: 44;pg,:293. Hadith No. 5 Reward of the Martyred Companions Imam Reza (A.S.) said (to one of his companions): If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: 'Oh! Would that I had been with them! A great achievement would I have achieved'. Wasaail al-Shia'h, vol.14, pg. 502 Hadith No. 6 The Customary Mourning Abu Haroon al-Makfoof said: I presented myself before Imam Sadiq (A.S.) whereupon he said to me: "Recite for me a poetry" and so I recited for him. He said "Not in this manner. Recite for me as you recite poems and elegies over the grave of Husain (A.S.)" and so I recited for him (again). Bihar al-Anwar,Vol.:44, pg.: 287. Hadith No.7 Reward for Reciting Poetry about Husain (A.S.) Imam Sadiq (A.S.) said: There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins. Rijal al-Shaikh al-Tusi, pg.: 289. Hadith No.8 People of Eulogies and Elegies Imam Sadiq (A.S.)said: All praise is for Allah, who has placed amongst the people, those who arrive in our presence, eulogizing us and reciting elegies about us. Wasail al-Shia'h Vol.: 10, pg.: 469 Hadith No. 9 Poetry Recitation During the Period of Mourning Imam Reza (A.S.) said (to De'bil, a poet sincereiy devoted to the Ahlul bayt): I desire that you recite for me poetry, for surely, these days (of the month of Muharram) are the days of grief and sorrow, which have passed over us, Ahlul Bayt. Mustadrak al-Wasail, vol. 10, pg. 386. Hadith No. 10 Shi'ites- The Companions and Associates Imam 'Ali(A.S.) said: Surely, Allah has chosen for us followers (Shi'ites), who assist us and are happy at our happiness and are sad in our sadness. Ghurar al-Hikam, Vol: 1/ pg.: 235. Hadith No. 11 Paradise - The Recompense of A'zadari Imam 'Ali Ibn al-Husain(A.S) used to say: Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn' Ali (A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of paradise. Yannaabe' al-Mawaddah, pg.: 429. Hadith No.12 In Remembrance of the Children of Fatimah (A.S.) Imam Sajjad(A.S.) said: Surely, I have never brought to mind the martyrdom of the children of Fatimah (A.S.) except that I have been choked with tears due to it. Bihar al-Anwar, Vol.: 46, Pg.: 109. Hadith No. 13 Mourning in the Houses For those unable to go for the ziyarat of Imam Husain (A.S.) on the day of A'shura, Imam Baqir (A.S.) mentions the manner of performing A'zadari as follows: He should mourn over Husain (A.S.), weep for him and instruct the members of the house to weep for him. He should establish the mourning ceremony in the house by exhibiting lamentions and grief over him; the people should meet one another in their homes and offer condolences and consolations to each other over the calamities which befell him. Kaamil al-Ziyaraat, Pg.: 175. Hadith No. 14 'Ali (A.S.) Weeps Grieving the Martyrs of Karbala Imam Baqir (A.S.) said: Amirul Mu'mineen Ali (A.S.), along with two of his companions, happened to pass by Karbala and as he did so, tears filled his eyes. He said (to them), "This is the resting place of their animals; and this is where their luggage shall be laid down; and it is here that their blood shall be shed. Blessed are you O' Earth, that the blood of the beloved shall be spilled upon you." Bihar al-Anwar, Vol.: 44, pg.: 258 Hadith No. 15 Tears - Barrier of Hell Imam Baqir (A.S.) said: He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell). Al-Ghadeer, Vol.: 2, pg.: 202 Hadith No. 16 Twenty Years of Weeping! Imam Sadiq (A.S.) said: As for A'li Ibn al-Husain (A.S.), he cried over Husain (A.S.) for twenty years (after the tragedy of Karbala); never would any food be placed before him except that he would begin to weep. Bihar al-Anwar, Vol.: 46, Pg.: 108 Hadith No. 17 The Etiquette of Mourning Imam Sadiq (A.S.) said: When Ibrahim, the son of the Holy Prophet (S.A.W.) died, tears filled the eyes of the Holy Prophet (S.A.W.), whereupon he said, "The eyes are tearful and the heart is anguished (but) we shall not say anything which shall anger the Lord. Surely we, O' Ibrahim, are grief-stricken for you" Bihar al-Anwar, Vol.: 22,Pg.: 157. Hadith No. 18 Tearful Eyes Imam Sadiq (A.S.) said: He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell. Bihar al-Anwar, Vol.: 44, Pg., 285. Hadith No. 19 Husaini Gatherings Imam Sadiq (A.S.) said to Fudhail: Do you sit together, talk and discuss amongst yourselves? Fudhail replied: Yes. The Imam then said: I approve of these sittings. So keep our 'issue' (Imamate) alive. May Allah exhibit mercy on those who revive our issue and mission! Wasail al-Shia'h, vol.:10, Pg.: 392 Hadith No. 20 Invaluable Tears Imam Sadiq (A.S.) said (to Masma', one of those who mourned over Imam Husain (A.S.)): May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death. Wasail al-Shia'h, Vol.: 10, Pg.:397 Hadith No. 21 Scalded Hearts Imam Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the ziyarat of the Ahlul Bayt (A.S.) as follows): O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us. Bihar al-Anwar, Vol.:98, Pg.:8. Hadith No. 22 Tears over the Oppressed State of the Shi'ites Imam Sadiq (A.S.) said: He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shiites, Allah shall accomodate him in paradise for a long time. Amali al-Shaikh al-Mufid, Pg.: 175. Hadith No. 23 Weeping of the Sky Imam Sadiq (A.S.) said: O' Zurarah! The sky had cried for forty days over (the martyrdom of) Husain (A.S.) Mustadrak al-Wasail, vol. 1, pg. 391 Hadith No. 24 The Holy Prophet (S.A.W.) and Weeping over the Martyrs Imam Sadiq (A.S.) said: After the news of the martyrdom of Ja'far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he he entered his house, he would weep profusely for them and say:'' They used to converse with me and were intimate with me and (now) both of them have departed together''. Man La Yahdhuruhu al-Faqih, Vol.: 1, pg.: 177. Hadith No. 25 Sympathy for Ahlubayt Imam Sadiq (A.S.) said: The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah), and his concealing our secrets, is jihad in the path of Allah. The Imam (A.S.) them added: This tradition ought to be written in gold. Amali al-Shaikh al-Mufid, pg.: 338. Hadith No. 26 Mourning Angels Imam Sadiq (A.S.) said: Allah has appionted to the grave of Imam Husain (A.S.), four thousand anguished and grief-stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment. Kamil al-Ziyaraat, pg.: 119. Hadith No. 27 Weeping over Husain (A.S.) Imam Reza (A.S.) said (to Reyyan Ibn Shabib): O' Son of Shabib! If you have to cry over something, then do so over Husain Ibn 'Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered. Bhar al-Anwar/ Vol.: 44/ pg.: 286. Hadith No.28 Gatherings in Remembrance of the Imams Imam Reza (A.S.) said: He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear). Bihar al-Anwar Vol.: 44, pg.:278 Hadith No. 29 Benefits of Weeping over Husain (A.S.) Imam Reza (A.S.) said: Those who weep should weep over the likes of Husain (A.S.) for surely, weeping over him does away with one's great sins. Bihar al-Anwar, Vol.: 44/ pg.: 284. Hadith No. 30 Forgiveness of Sins Imam Reza (A.S.) said: O' Son of Shabib! Should you weep for Husain (A.S.) in the measure that tears roll down your cheeks, Allah would forgive all the sins committed by you, whether they be the great sins or the small sins and whether they be meagre or immense. Amaali al-Saduq, pg.:112. Hadith No. 31 Intimacy with the Progeny Imam Reza (A.S.) said (to Ibn Shabib): O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness. Wasaail al-Shia'h, Vol. 14, pg. 502 Hadith No. 32 Day of Ashura Imam Reza (A.S.) said: One who refrains from seeking his (worldly) desires on the day of Ashura, Allah shall grant him his desires of this world and the hereafter. Wasail al-Shia'h, vol. 14,pg.504. Hadith No. 33 Pilgrim of Husain (A.S.) Imam Sadiq (A.S.) said: The zaair (pilgrim) of Imam Husain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him. Wasail al-shia'h, vol. 14,pg. 422. Hadith No. 34 Husain (A.S.) Seeks Forgiveness for his Pilgrims (Regarding someone who goes for pilgrimage to the shrine of Imam Husain (A.S.), Imam Sadiq (A.S.) said: One who weeps for Imam Husain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him. Bihar al-Anwar vol. 44,pg. 281 Hadith No. 35 Intercession on the Day of Judgment The Holy Prophet (S.A.W.) (said to Hadrat Fatimah (A.S.): On the Day of Judgment, you shall intercede for the ladies and I shall intercede for the men; every person who has wept over the tragedy of Husain (A.S.), we shall take him by the hand and lead him into Paradise. Bihar al-Anwar vol. 44,pg. 292. Hadith No.36 Imam Sadiq (A.S.) on Day of Ashura A'bdullah Ibn Sinaan says: I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of Ashura and found him pale and grief-stricken, with tears streaming from his eyes like falling pearls. Musadrak al-wasail,vol.6, pg. 279. Hadith No.37 Neither Angels nor Prophets The Holy Prophet (S.A.W.) said: (On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): "We are neither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (S.A.W.)". They would then be asked: "How then did you achieve this lofty and honourable status?" They would reply: "We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (S.A.W.), tears would roll down our cheeks". Mustadrak al-Wasail, vol. 10, pg. 318. Hadith No. 38 Visiting the Shrine of Imam Husain (A.S.) Imam Sadiq (A.S.) said: He (Imam Husain) sees those, who come to his shrine and he knows them by their names, their father's names and their ranks in the eyes of Allah, The Glorious, better than you know your own children! Wasaail al-Shia'h, vol. 14, pg. 422. Hadith No. 39 Isa(Jesus) (A.S.) weeps Imam A'li (A.S.) said to Ibn A'bbas: (Once when he happened to pass by Karbala), Isa Jesus (A.S.) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him: "O' Spirit of God! What is it that makes you weep?" Isa Jesus (A.S.) said: "Do you know what land this is?" The disciples replied: "No." He then said: "This is the land on which the son of the Prophet Ahmad (S.A.W.) shall be killed. Bihar al-Anwar vol. 44,g. 252. Hadith No. 40 All Creatures Weep over Imam Husain (A.S.) Abu Baseer narrates that Imam Baqir (A.S.) said: The humans, the jinn, the birds and the wild beasts (all) mourned and wept over (the tragedy which befell) Husain Ibn A'li (A.S.) Kaamil al-Ziyaraat, Pg. 79.
  18. Without doubt, weeping over the Imam Husain (a.s.) the Chief of Martyrs (a.s.) has exemplary effects and blessings. Let us evaluate the different types of mourning so that we can identify the nature of weeping upon Imam Husain (a.s.). Weeping is the representation and symbol of an extreme emotional human state. It can have various reasons and motives, each with its own particularities. In traditions, some conditions are admired and are praiseworthy characteristics of the pure hearted servants of Allah, while other categories of mourning are condemned. Weeping is a natural expression of grief and discomfort. For example, the enthusiasm at meeting a loved one after a prolonged period at times leads to one or both parties to breakdown. Furthermore, at times crying is indicative of oneâs religious beliefs. By this definition too, weeping is indicative of a natural act and is often spontaneous, so it does not become an act of prohibition nor is it considered good or bad according to religious decrees. What is good or bad are the motives and prerequisites which lead to crying. We will evaluate the nature of mourning over Imam Husain (a.s.) â” The Chief of Martyrs and related effects and blessings. To that end, it is judicious to list the different types of mourning so that we can identify the nature of weeping upon Imam (a.s.). 1. The weeping of an infant â” human life begins with weeping and it is a sign of safety and health. Weeping is indeed the language of the child. 2. The tears of longing â” like the fervent weeping of a mother on meeting her son after a prolonged interval. The tears flow out in an excited and agitated manner. 3. The weeping of affection â” love is among the most basic emotions which convey deep affection. For instance, true love of God is the best virtue a creature can possess and tears are a manifestation of this love. 4. The lament of recognition and awe â” the result of sincere worship and contemplation on the greatness of His creation as well as the importance of duties and responsibilities evoke a special kind of fear within man. This fear is rooted in the fear of God and the need for self-improvement and is also known as awe. VISIT SERATONLINE.COM FOR MORE ARTICLES 5. The tears of repentance â” from the factors of sorrow that lead to weeping is the accounting of oneâs self and this accounting causes man to reflect of his past. It guides him to atone for his short comings and mistakes and tears of regret and remorse flow as a consequence of this remembrance. These tears are the result of repentance and turning towards God. 6. The mourning due to connection with an aim â” sometimes, manâs tears is the bearers of the message of a goal. Crying over the martyr is from this genre of lamentation. The crying over the martyr enlivens the customs of the saga within man. Mourning over the Chief of Martyrs (a.s.) enlivens the Husaini tradition within man. The Husaini custom is that neither is injustice perpetuated nor is it tolerated. Whoever hears about the event of Karbala cannot but help shed tears over it. 7. The crying of humiliation and defeat â” the tears of the weak and helpless, devoid of spirit and courage, when they do not see themselves reaching their goal. Our aim in mentioning the above is to investigate the nature of weeping upon Imam Husain (a.s.). Whoever pays a little attention will realize that the lamentation upon Imam Husain (a.s.) is the weeping of love â” the love registered in the hearts of those affectionate towards him. The weeping on him are the tears of longing. The battle of Karbala and even the events preceding and following it excite fervour and intensity in the hearts leading to tears welling up in the eyes. It is due to the courage, sacrifice and fiery speeches, righteous men and women captured by the wicked, the supreme conflict between good and evil that the audience is left inconsolable. Moreover, the crying is a sign of his recognition of truth and those who were on the side of truth and a link between him and the divine covenant. Crying over Husain (a.s.) is not the crying of humiliation and defeat, far from it. It is a link to the source of dignity. It is not the lament of the cowards but the mourning of the courageous, not the cry of helplessness but the tears of hope. Lastly, weeping is recognition â” the tears of recognition in the uprising of Husain (a.s.) prevents him from deviation and distortion. Therefore, the excellence of crying upon the Chief of Martyrs (a.s.) has been mentioned in several traditions. Imam Sadiq (a.s.) declared: Crying and anxiety over all tragedies is detestable except the tears upon Husain b. Ali (a.s.) which entails a reward. Mourning and crying for the Chief of Martyrs (a.s.) carry multiple effects and blessings. Some of them are as mentioned: 1. Protection of the Symbol of the Husaini Struggle against Injustice and Tyranny The most valuable effect and blessing of the assemblies of mourning and crying on Imam Husain (a.s.) is the safeguarding of the symbol of the Husaini struggles against injustice and tyranny. It is worth debating why the assemblies of mourning on the Ahle Bait (a.s.), especially the Chief of Martyrs (a.s.) were prevented during the reigns of the wretched caliphs and kings. This can be answered with other questions â” Doesnât the mourning on Imam Husain (a.s.) and other Imams (a.s.) create awareness among the orators, the conscious-keepers of the nation regarding the oppression of the government of the time? Wasnât Imam Husainâs (a.s.) struggle with the express purpose of enjoining good and prohibiting evil? Indeed, these assemblies are schools and universities where the best morals and the most beautiful ethics are recited. The unaware wake up from the slumber of ignorance. Also, those attending such assemblies are taught various aspects of faith and actions based on Quran and the teachings of the Ahle Bait (a.s.). Mourning over the Chief of Martyrs (a.s.) and the forming of such assemblies will not only serve to protect the foundation of the school, rather they will enable Shias to get the best possible training in matters of belief, actions and ethics and thereby develop as a Husaini is every sense. Which community in the world provides opportunity for self-improvement of this nature? Which incident like the heart-wrenching event of Karbala, has affected humanity to such an extent and permeates its influence with growing intensity year after year? It should be said that in reality the traditions of mourning are the protectors and guardians of the pure mission of Imam Husain (a.s.) and by extension the guardians of Islam and the trustees of its survival. Morris Dockbury writes: If our historians knew the reality of this day, and understood the significance of Aashura, they would not consider this lamentation as insane. Through the mourning of Husain (a.s.) , his followers understand they should not accept degradation, oppression and colonialism. As was the motto of their leaders, they do not bow before injustice and oppression. A little reflection and evaluation into the mourning ceremonies of Imam Husain (a.s.) underscores subtle life-giving aspects. In mourning ceremonies the audience is reminded that Imam Husain (a.s.) sacrificed his life, property and children to preserve mankindâs dignity and honour and elevate the position and rank of Islam. He did not bow before the imperialism of Yazid. The audience is urged to emulate his example and rid mankind of tyranny and oppression even at the cost of property and life.[ii] 2. Increase in the love for Imam (a.s.) and hatred for his enemies The fire in the hearts of the lovers of the Chief of Martyrs (a.s.) from attending such assemblies of mourning give rise to attachment and closeness to the family of the Messenger (s.a.w.a.). In addition to this, constant reminders of Imam Husainâs (a.s.) sufferings at the hands of unworthy and degraded creatures is a cause of increased resentment towards the enemies of Islam and the Prophetâs (s.a.w.a.) progeny. Not only is the mourning a declaration of immunity from the opponents of the Prophetâs (s.a.w.a.) progeny; rather it is dissociation from every form of oppression, transgression, injustice and persecution against truth and humanity. 3. Recognizing the reality of religion and its propagation Another effect and blessing of the mourning assemblies organized in the name of the Chief of Martyrs (a.s.) is that people are made aware of Islam and its tenets. They are introduced to the teachings of the upright religion. They learn about the concepts of the Holy Quran and the teachings of its inseparable counterpart the blessed and immaculate progeny of Prophet Muhammad (s.a.w.a.). 4. Forgiveness of Sins Rayyan b. Shabeeb narrates from Imam Reza (a.s.): O son of Shabeeb! Should you weep for Husain to the extent that tears roll down your cheeks, Allah will forgive all your sins, whether they be the great sins or the small sins and whether they be meager or immense.[iii] Imam (a.s.) also informed: Those who weep should weep over the likes of Husain for surely, weeping over him does away with one’s great sins.[iv] 5. Life in Paradise Imam Baqir (a.s.) informed:Â One who sheds tears while mourning over Husain, Allah places him in Paradise.[v] Imam Sadiq (a.s.) declared: There is none who recites elegies about Husain (a.s.) and weeps and makes others weep, except that Allah destines Paradise for them both. In another tradition Imam (a.s.) informed: One in whose presence Husain is remembered and tears equal to a mosquitoâs wing flow (as a result), his reward is with Allah Who will not be satisfied with anything except heaven for that person.[vi] Imam (a.s.) further stated: Whosoever mourns Husain and makes others cry or brings himself to the state of weeping, Paradise becomes incumbent for him.[vii] 6. Healing Another miraculous effect of the mourning assemblies organized for the Chief of Martyrs (a.s.) is healing and cure for debilitating medical problems. It is narrated on the authority of Ayatullah Burujardi (r.a.), who had healthy eyesight at the grand old age of ninety and could read minute text without glasses. He informed â” I am indebted to Hazrat Abu Abdillah Husain (a.s.) for this blessing. He would then theorize: During the years I was at Burujard, I developed a painful eye ailment. The treatment recommended by doctors was of no help and there was no let up in the pain. Meanwhile it was Muharram. In the first ten days of the month, Ayatullah Faqeed arrived at the mausoleum and participated in various mourning assemblies. One of the groups which had entered the house of Ayatullah Burujardi (r.a.) on the day of Ashoora was the group of maatamis comprising of the Saadaat, scholars and the noblemen. Each had a white cloth tied to his waist, dust on the head and chest, moving in an agitated state, narrating the heart-rending incidents of Karbala. They carried on in this condition till noon that day. Ayatullah (r.a.) related: When they came to my house and assembled here, I was overcome by a strange sensation. I sat in a corner and cried slowly. Then I took some earth from below the feet of one of the group members and rubbed it to my eyes to lessen the discomfort. By the blessings of this action, my eyes healed and till date I have never suffered any eye ailment rather my eyesight is perfect and by the grace of Imam Husain (a.s.) I never required to wear glasses. This was the case till the last moment of life. 7. One who mourns over Imam Husain (a.s.) will not cry on the Day of Judgement The Holy Prophet (s.a.w.a.) informed Hazrat Fatemah (s.a.): All eyes will shed tears on the Day of Judgment except the eyes which cried over the difficulties of Husain, they will be smiling and pleased with the blessings of Paradise.[viii] 8. Safety from the Throes of Death and the Fire of Hell Masma narrates that Imam Sadiq (a.s.) inquired – Do you all remember Husain (a.s.)? I replied – Yes. Imam (a.s.) said – Do you weep (over Husain)? I answered â” Yes, by God, I shed tears and my face reflects the grief. Imam (a.s.) remarked – May Allah have mercy upon your tears! Do know that you are regarded as being among those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do you know that you shall witness the presence of my forefathers (a.s.) near you at the time of death? The Angel of Death will be gentler with you than a mother is with her child. Then Imam (a.s.) continued – Whosoever grieves over the difficulties of us Ahle Bait (a.s.) with affection, merits the mercy of Allah even before the tears leave the eyes. If a tear that rolls down the cheeks falls in hell, it would extinguish its heat. Every eye that cries over us will be pleased and quenched by friends when it sees the Pond of Kausar.[ix] It is necessary to point out in light of this tradition – The Fire of Hell cannot be compared to the fire of this world, which with the mourning over Husain (a.s.) becomes extinguished and safe. Then it should come as no surprise if the mourning over Husain (a.s.) is a shield against the weak flames of this world. 9. The Impact of Writing Poetry in the mourning of Husain (a.s.) Imam Sadiq (a.s.) â” There is none who recites elegies about Husain (a.s.) and weeps and makes others weep, except that Allah makes Paradise incumbent upon him and forgives his sins.[x] Wasaail al-Shia vol. 10 pg. 393 by Shaykh Hurr al-Aamili [ii] Behaar al-Anwaar vol. 44 pg.284 by Allamah Muhammad Baaqer al-Majlisi [iii]Muntakhab Kaamil Al-Ziyaaraat pg.165 by Ibne Qulwayh al-Qummi [iv]Jalaa Al-Uyoon pg. 462 by Allamah Muhammad Baaqer al-Majlisi [v] Behaar al-Anwaar vol. 44 pg. 293 by Allamah Muhammad Baaqer al-Majlisi [vi]Wasaail al-Shia vol. 10 pg. 397 by Shaykh Hurr al-Aamili [vii]Daastaanha-e-Shaguft pg. 9 by Ayatullah Dastaghaib [viii]Ikhtiyaar-e-Marefat Al-Rijaal pg. 89 by Shaikh al-Tusi [ix]Khulasa Az Maqaale Ashura by Jawaad Muhaddisi
  19. Blog On Ziyarat E Ashurah

    Alqamah bin Mohammed ibn Hazrami (r.a.) narrates ‘I requested Imam Baqir (a.s.) to teach me a dua that I should recite on the day of Aashoora after the reciting the Ziyaarat of Imam Husain (a.s.) – from near his (a.s.) grave or from a distance.’ Imam (a.s.) replied ‘O Alqamah, whenever you wish to recite the Ziyaarat of Imam Husain (a.s.), you first perform two units of prayers. Then turn towards the grave of Imam Husain (a.s.) and while pointing towards it, you first say ‘Salam’ and then ‘Takbir’. Thereafter, you recite this Ziyaarat (Ziyaarate Aashoora). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Husain (a.s.). Moreover, when you recite this Ziyaarat, then, Allah will increase your grade ten lakh times You will be included among those people who were martyred along with Imam Husain (a.s.) On the day of Judgment, you will be included among the martyrs You will get the reward of all the Prophets (a.s.) who have visited the grave of Imam Husain (a.s.) from the day that he (a.s.) was martyred till date. And the way of reciting the Ziyaarat is like this…’ (Then Imam (a.s.) recited the entire Ziyaarate Aashoora for Alqamah (r.a.) (Ref: Kaamil al-Ziyaarat, Ibn Qoolwayh, Ch. 71, p.194) At the end of this tradition, Imam Baqir (a.s.) says ‘O Alqamah, if you can, then recite this Ziyaarat every day send salutations to Imam Husain (a.s.). You will get all the rewards (of the one who recites it on the day of Aashoora).’ CLICK HERE TO VISIT THE BLOG "THE ZIYARAT OF ASHURAH " FOR THE IMPORTANCE , MERITS , AUTHENCITY AND VARIOUS AUDIO AND VIDEO RECITATIONS OF ZIYARAT E ASHURA IN DIFFERENT LANGUAGES
  20. Abu Basir! Don’t you want to be of those who support Lady Fatima (s.a.)?” It is written in the book Kamiluz Ziyarat ( chp 26 tdn no 7) : Abu Basir says: I was speaking with Imam Sadiq (a.s.) when one of his sons entered. Imam (a.s.) said: ‘May Allah bless you’; and then embraced and kissed him. Then he (as) said: ‘May Allah degrade those who dishonored you. May Allah avenge those who oppressed you. May Allah disappoint those who deserted you. May Allah curse those who slain you. May Allah be your guardian, protector and helper. Prophets, truthful ones, martyrs, angels of the heavens and our ladies have been weeping on you’. Then Imam (a.s.) began to weep and said: ‘Abu Basir, when I look at the children of Imam Husain (a.s.), grief overcomes me when I remember what was meted out to them and to their father.’ ‘Abu Basir, Fatima (s.a.) weeps and laments over Husain (a.s.) as a result of which Hell sighs so intensely, that if the keepers of Hell who also hear her voice did not prepare themselves to restrain it, it would burn all the inhabitants of the earth with its blazing fires and sparking fumes. So the keepers restrain it and hold its doors tightly closed as long as Fatima (s.a.) laments. Because they fear for the inhabitants of the earth. But Hell is not pacified until Fatima’s lamentation ends.’ ‘Abu Basir, the seas almost split apart and collide with each other. There is a dedicated angel for every drop of water and they prevent every drop from boiling with their wings; keeping it together because of their fear for this world and everything in it. The angels remain in fear and cry for her crying. And they pray to Allah and beseech Him, after which the inhabitants of the Arsh and those around it beg Allah.’ ‘Then their voices are raised in glorification of Allah, all because of their fear for the people of the earth. Even if one of their voices reached the earth, all the inhabitants would swoon, mountains would crumble and the earth would shake with its inhabitants.’ Abu Basir said, “May I be sacrificed on you! It is really a serious matter.” Imam (a.s.) said, “That which you have not heard is greater. Abu Basir! Don’t you want to be of those who support Lady Fatima (s.a.)?” When I heard this, I cried so much that I could not speak nor could the Imam (a.s.) do, because he was crying so intensely. Then he went to his prayer room and began to recite a supplication. So I left the Imam in that state. I could not eat or sleep that night. The following morning, I was fasting and was in extreme fear when I went to Imam (a.s.). I heaved as sigh of relief when I saw that he had calmed down; and I praised and glorified Allah, because no chastisement or calamity had befallen me. visit the blog http://theziyaratofashurah.wordpress.com/
  21. Karbala Special, Ashura 2010 TV Show, with Hujjatul Islam Ocaq Nejad Agha, as guest. This video explains everything in brief. And I think it will be beneficial to everyone, especially, to the new-to-shia-Muslims and non-Muslims. The topics discussed are: The forms of Quran and the status of Ahlulbayt (Household of the Prophet) in Islam.Why did Imam Hossein rise?Why do we commemorate the tragedy of Ashura after all these years?The Days of God in the Holy Quran.Why do we cry for Imam Hussein?What is the wisdom behind matam (mourning)?The spiritual levels of mourning.Going to the excess and extremism in azadari and the middle path.
  22. (Salam) I am follower of Ayatullah Ali Sistani (hz). I read his (hz) fatwas on net about Zanjeer Zani (Hitting one's back with Knives hanging with chains) that one should avoid this because if a non-muslim sees this he does not understand it. I intend to do Zanjeer Zani this year. I live in Lahore/Pakistan where majority is muslim and even during the procession `majorty is Shia`. My question is that if it is not declared absolute haram by Ayatullah Sistani (hz), then i will like doing this year.
  23. Question: Salaam, Is thia Narration authentic or even present in Behar al Anwar Or Some Narration like this? " O Nouman, Malaika (Angels) every year on 10th Moharram hit sword on their naked back to mourn my grandfather Imam Hussain (as) " ~ Imam Ali Reza (AS). [Ref : bihaar ul anwar Volume : 104, page : 223] Answer: It is not authentic and we did not find it in authentic sources. -Answered by the office of Ayatollah Makarem Shirazi
  24. CONSTITUTION OF PAKISTAN GUARANTEES ITS CITIZENS FUNDAMENTAL RIGHT OF ASSEMBLY AND PROFESSING RELIGION: Those who are demanding Shia Muslims to restrict their public processions in Pakistan are talking against the Fundamental rights guaranteed under the Constitution of Pakistan because right of Assembly and right to profess religion is guaranteed to citizens under the constitution. I am pasting the relevant articles here. 16 Freedom of assembly. Every citizen shall have the right to assemble peacefully and without arms, subject to any reasonable restrictions imposed by law in the interest of public order. 20 Freedom to profess religion and to manage religious institutions. Subject to law, public order and morality:- (a) every citizen shall have the right to profess, practice and propagate his religion; and ( b ) every religious denomination and every sect thereof shall have the right to establish, maintain and manage its religious institutions. If the state wants that Shias should surrender this right and should not assemble in public then its only solution is suspension of fundamental rights guaranteed under Article 16 and Article 20 of the Constitution. Constitutional amendment can be brought by two third majority in the parliament. We welcome our parliament if the parliament can bring this amendment. Then these fundamental rights will be suspended. There will be no political activity or processions, religious activity or processions and even no one will have the right to offer prayer in the mosque either of Shia or Sunni because the Article will be suspended. Are you ready to bring this amendment in the Constitution? The sentence "subject to any reasonable restrictions imposed by law in the interest of public order" in the said articles proves beyond the shadow of any doubt that these religious gatherings or processions can only be regulated but can never be banned. I hope you will understand the point and i also also ask Shia Muslims to raise this point on each forum. Thank you very much your brother in faith. You can read the articles of the constitution in the following online link. http://www.pakistani.../part2.ch1.html
  • Recently Browsing   0 members

    No registered users viewing this page.